so shamfully auoucheth the contrary The second act enacted or Statute saith he made in that high infernal Consistory was concerning Church Abbey lands c. all which must be vnder the holy Society of Iesus presently vpon the establishing of the spiritual monarchie which done their Father General must cal out 4. Iesuits and two secular priests who must be also demy Iesuits these six vicars I pray God not of hell for of heauen they are not like six Duch peeres shal haue the lands meanes c. resigned ouer to their hands for to allow to Bishops persons Vicars c. a competent stypend only to liue on euen as the Turkes Bassaes Genisaryes do lyue vnder him Thus wryteth he as out of the said book wherof no one word is there but all to the contrary The third Statute saith he was made concerning the nobility gentry such as to omit others Sir Robert Cecil Sir Iohn Fortescue c. with sundry other knights and Squyres all which were limited by that blynd prophane parlament what retinue they should keep how much should be allowed them to spend yearly c. And do yow not think these men to be more then half frantick that publish such deuises in print The fourth Statute saith he was made concerning the common lawes of this land consisted in this principal poynt that all the great Charter of England must be burnt all the manner of holding lands in fee simple fee tayle franke almayne c. must be brought into villany schoggery and popularity c. Thus he saith but if yow read the book it selfe yow shal find the playne contradictory of all put downe in the said Memorial For in the fourth Chapter of the third part therof which is intituled Of the Innes of Court and study of common lawes c. the whole course of the same lawes is persuaded to he continued with supply of some points that may be found wanting and reformation of others that may be abused so as all this heer alleadged is a meere fiction in the ayre The fifth Statute saith he was concerning Calumniation with a prouiso in the forsaid Statute that whosoeuer did offend a Iesuit or speak against this high Counsel of Reformation it should be lawful for the Fathers or their Synodical ministers to defame detract calumniate him or her at their pleasure be who they shal be noble peere or Prince Bishop Cardinal or the Pope himself c. To this deuised Statute we know not what ro say seing there was neuer any such word or thought The sixt Statute saith he in the forsaid high Counsel of Reformation may wery wel be called the Statute of Retractation which is a hoate counterblast to the former horneblast of Calumniation it goes vnder the tenour of a prouiso that if such such things do happen then the persons defamed contemned and condemned ad inferos aliue shal be as highly exalted aduaunced and elcuated ad caelos after their death c. This they wryte which being matters of meere madnes as yow see and neuer dreamed of by the author deserue only contempt and compassion for answere especially seing that in the end of all their babling about this book of reformation Statutes therin conteyned they conclude their whole treatese thus Happie were some men yf they might but haue a sight of that Statute book c. No doubt but he should fynd notable stuffe in it that would serue for many purposes c. This he seemeth to say of himself cōfessing herby that he neuer saw the book by him impugned so that whatsoeuer he hath set downe in almost 20. pages togeather against the same is not ouely without book but also must needs be forged and deuised hy himself And this is sufficient to shew the mans honesty and the credit of his compagnions and cause All which being considered litle more needeth to be said in this place for direction of discreet prudent Catholiks how to beare themselues which is the argument of this Chapter in this tyme of controuersy and contention raysed by the common aduersary and mayntayned by his instruments wherin we can say no more but as the holy Apostle S. Iohn said vnctio docebit the sweet direction of Gods holy spirit wil be a sufficient guide vnto Catholiks in this behalf and the discretiō or discerning of spirits so often and highly commēded by S. Paul and by vs before recommended wil yeild aboundāt light for the same For he that shal but a litle consider with himself on what side goeth the spirit of modesty patience longanimity obedience truth charity mortification feare of God and the like and on the other side the playne contrary spirits of clamors rage reuenge enuy and emulation audacious speches disobedience contempt resistance temerarious assertions false and slaunderous asseuerations as out of their books haue byn shewed He that wil weigh further with himself where how and when and by what men and against whome and vpon what causes and motiues these emulations and contentions were first begone and haue byn continued synce and what manner of men out of all sorts of discontented people haue runne vnto them against their Superiors maisters Fathers benefactors what ends the most of thē haue had or are like to haue according as in our Apologie we haue declared He that wil ponder moreouer how and by whome this great worke of Englands conuersion was begonne and hath byn mayntayned synce and is brought to the state wherin now it standeth and that the vnion of this body hath euer consisted in due subordination of one to another which these men now cannot abide it wil be very easy to frame a sound iudgment of the whole cause and men that handle it For first denyed it cannot be that priests and Iesuits ioyning all togeather at the beginning of the Seminaryes both at Doway Rhemes Rome and other places afterwards to wit D. Allen D. Saunders D. Stapleton D. Bristow D. VVebbe many other graue men of our nation togeather with the help credit and assistance of the Fathers of the Society both there and els 〈◊〉 did set this cause first on foot and haue promoted the same euer synce with conioyned labors of teaching preaching wryting bookes and the like and God hath prospered their labors as by the effects we see which being so it is easy to perceaue what spirit this is now which goeth about to seperate and disioyne all this agayne vnder fond and odious pretences that they are of diuers bodyes of diuers Societyes and of different vocations c. Is not this that diuelish spirit of dispersing so much detested by Christ himself in the ghospel Consider we pray yow who do gather and who do disperse And then further yf we consider wherfore these dispersers haue made all this trouble and diuision all this foule breach in our publike cause
our affayre where Gods holy gyfts and vertues themselues are enuyed at by them that wil not immitate the same is easy to discerne And if no other proof were extant yet their owne books set forth in such number and with such passion to discredit their aduersaryes are sufficient witnesses wherin they set downe so many high prayses giuen by other men to their said aduersaryes as albeit the partyes theÌ„selues do nether chaleÌ„ge nor acknowledge them yet is it euideÌ„t that the enuy of these and other like prayses hath put these mens mynds quite out of ioynt Neyther remayneth there any way as it seemeth for the enuyed in this case to discharge themÌ„selues of this raging tempest raysed against them but eyther to chaunge their laudable course of lyfe wherby they haue gotten that esteeme which these men enuy at this is not tolerable or for these men to alter their iudgmeÌ„ts and se their owne follyes and passioÌ„s herin which we shal endeauour to lay before them in this our treatese and that out of their owne bookes and wrytings And albeit we had fully purposed as before is sayd to wryte no more about this argumeÌ„t yer seing so many libels to come our daylie so false and slaunderous so pernicious not only to Christian vnity but also to the integrity of Catholike faith verity and those vnder the names of priests the very honor of priesthood it selfe hath forced vs to take pen in hand againe contrary to our former determinatioÌ„ therby to wipe away if it be possible some part of that notorious discredit and slaunder which iustly otherwise may fal vpon our whole order if such intemperate proceedings published in priests names should passe vncontrouled by all kynd of priests Wherfore our entent in this treatese is to shew that eyther these infamous libels set forth in priests names are not indeed of priests but of some other that play their parts or if they come from priests indeed then must we needs runne in this matter to the words of our Sauiour touching sal infatuatum infatuated priests such as haue lost not only all sauour of priestly wisdome and shining light of true vnderstanding but all true spirit also of Christian priests and priesthood which we shal declare by diuers proofes and considerations takeÌ„ out of their owne books for which cause we haue intituled this treatese A manifestation of the great folly and bad spirit of some in England that call themselues secular priestes Wherunto we were induced the rather as wel by those words of S. Paul alleadged in our first page insipientia corum manifesta erit omnibus their folly shal be made manifest to all speaking of such as made diuision as also by that dreadful parable of our Sauiour concerning the wicked vncleane spirit that leauing men for a tyme and finding no rest abroad returned and perceauing the habitation left by him to be wel cleansed but not wel fenced entred againe with seauen worse spirits then himself and so made the ending of those men worse then their beginning It were ouer long and exceeding the measure of a preface to set downe heer the interpretations and godly considerations of old ancient Saints about this parable of our Sauiour especially seing that for so much as appertayneth to this our affayre it is not hard for any man to see the coherence and application therof for that when these libellers were first made priests if they be priests and took that most sacred order of cleargy vpon them wherby they weare adopted into the peculiar choise and seuered portion of almighty God for so much importeth Cleargie they did not only renounce the spirit of Sathan in general as men do in baptisme by those words ab renuncio diabolo omnibus operibus eius c. but particularly also the prophane secular spirit of the world and all corruption and vncleanesse therof appertayning to libetty of the flesh by their strait obligation of chastity deuotion piety annexed to that holy calling aboue other men which prophane and vncleane spirit being once excluded by the holy character and vnction of priesthood and the house made cleane by the broome of holy pennance adorned also with graces and gyfts of the holy Ghost if after the same spirit returne agayne and fynd the guard and defence therof weake by negligence of the keeper or the dores broken open by the violence of passions as in our case alas it seemeth to stand he presumeth saith our Sauiour not only to enter agayne himself but to take bad company also with him to wit seauen other spirits nequiores se more wicked then himself that is to say more spiritual malitious more couert and hidden more obstinate and self willed more opposite to charity and more like to the diuel himself that is a meer spirit and the head patron and fountayne of all wicked wilful spirits For albeit the grosse spirit of wordly sensualitie be a foule and vncleane spirit especially in a priest and be also from the diuel yet as Cassianus in the former place doth note and all other Fathers do obserue in like manner it is no way so dangerous or wicked as are the spirits of more spiritual sinnes to witt enuy pride ambition hatred reuenge other like which are so counterset and couered poysons as often tymes they are not knowne nor held for vices and consequently neyther cured nor cared for nay they passe for vertues so are often tymes taken by the possessors themselues as for example enuy for zeale in Gods cause pride for corage ambition for desyre of ability to do much good and so in the rest wherby it cometh to passe that he whose house is possessed with these most pernicious guests doth think himself wel furnished and in good case and consequently neyther endeauoreth to expel them out nor confesseth his fault or negligence therin nor seeketh remedy by the holy refuge of pennance good counsel or other spiritual helpes and herby cometh it to passe that which our Sauiour saith fiunt nouissimâ— hominis istiuâ— peioraprioribus the ending of this man is worse then his begynning VVherunto that dreadful commination of the holy Apostle S. Paul doth wel agree also who sayth wryting to the Hebrues Impossible est â—os qui semel sunt illuminati c. prolapsi rursus renouari ad poenitentiam It is vnpossible for them that are once lightened by Gods grace and fal back agayne to be renewed by pennance Which words howsoeuer we vnderstand them eyther that the grace of baptisme is here meant or the word impossible taken for hard and rare euery way and in all senses it is a most terrible sentence ought to mooue men greatly that do see themselues fallen from a better state to a worse and from a quiet calme sweet humble modest spirit to a proud turbulent ireful impudent or contemptuous behauiour towards their brethren or equals and much more
epistle which discryeth the man sufficiently what is in him in what state he is for thus he beginneth his Epistle VVise was the painter in his amorous conceyt who in portrayting out the porport of Venus drew her picture with so great arte sleight and significant resemblance of her natural blazon as the portrayt of her fore-parts all ouer shadowed with the porch where she entred in posteriora eius on the backe being only seene going into the temple presented an abstract to the behâ—lders of so rare excellency as the type of the protâ—t ypon by signes and symptons semed to say giue back enamorades of ladyes bewtyes seeke not to se the face of the peerlesse content your curious eyes with this which though the meanest part of the delightful obiect yet of that perfection as wherin yow may behould the works of dame nature to be so farre aboue reasons reach as wit and art should skip beyond their skil yf they should attempt to set forth the worthiest parts of this goddesse paragon sance peere And yet was Venus but a very strompet a common queane fitter for Vulcan the blackesmith then for Mars the Captayne and more admired at talked of and followed for her wanton tricks in satiable lust and shape to frame an eye to vice them for any complemental perfection to be found in the purest parts of her filthy carcasse or lineaments of her vading though seming fayre sweet blisful cheeks shrewded in the auriflame of carnation die dropt in euery lyne mathematical with argent and gules milkewhite and scarlet red Now yf yow did not know this fellow before yow may take a scantling of him both in body and soule by this narration and therby make a gesse how poore defectuous and sinful he is in the one and other For as for his body and outward feature yf yow know him yow wil hardly think him a fit creature to talke so much of natural blazons or enamorades of ladyes bewtyes c. or of royal damsels of rare aspect himselfe being so wrong shapen and of so bad blinking aspect as he looketh nyne wayes at once as scarsely he can discerne any thing that toucheth not his eyes which yet we obiect not as natures defect but as representing rather the state of his mynd which seemeth by this filthy description of Venus and her posteriora so often mentioned as also by the wanton imaginations of pleasing obiects and sweet blisful cheeks and other such lasciuions phrases that he is so deeply ouerwhelmed with sensual and venereous apprehensins contemplations and desyres no maruayle though he cry out so hideously against Iesuits that are sworne enemies to the very thoughts therof and we know both by experience and otherwise that there is no other motiue of enmity greater then this set downe by the holy Ghost contrarius est operibus nostris Iesuits are of contrary life spirit iudgment wil works and maners to him and what maruayle then is there if he professe himselfe so mortal an enemy to them Yet we do know and can testifie that the tyme hath byn when this sinful and wretched poore fellow being in extreme necessity both of body and soule and in other sort of suddes then he now threatneth to leaue Iesuites in had his cheefest releefe by some of ther meanes though now most vngratfully he forget the same paying them euil for good as honest men are wont to be paid from such as he is But a iudgement day wil come to iustifie all and for that this lost lad and true stayne of his religion and order as falsly and wickedly he calleth the Iesuits is permitted by God and vsed by the diuel at this tyme to so publike a reproch of our profession as all the world seeth by so many infamous bookes as come daily forth from him or through his hands we are forced in this place ful sore against our wil and purpose to discouer the man somwhat further vnto yow to the end yow may see what a pillar and proctor the factious haue chosen to themselues for their bookemaister to defame by his labours their brethren and whole religion this being the especial seruice for which it seemeth M. Bluet so carefully made his peace with the counsel when he wrote to M. Mush as in our Apologie we haue set downe that M. VVatsons peace was made if he would which wil no doubt was to agree to some such good seruice of their side as this is which now he performeth vnder the direction of my L. of London of whome yet we cannot but maruaile being otherwise of that iudgment and temperate nature which some men report him to be that euer he would vse so base and absurd an instrument as this felow is hauing byn taken by them in so many trippes as he hath But yow wil say that to a base worke a base instrument is fittest and we see herin verified that obseruation which Philippus Cominaeus maketh in his story to wit that in tyme of sedition the worst men do grow fastest and he that in a quiet and ordinate state of things should be abiect and nothing esteemed in a troubled state becometh admirable by which meanes VVilliam VVatson for so at length he putteth downe his name in his book of Quodlibets who in tyme of quiet was worth nothing now by broyles is become vpon the suddayne a great maister in Israel amoÌ„g our mutined brethren whose coÌ„mon wealth is no lesse disordered since their rebellioÌ„ against their lawful Superiors then that of the Iewes since they left their obedience due to Christ and his law and for that we shal haue occasion after to mencion often this book maister of theirs or prefect rather of their print we are forced heere to tel yow breefly somwhat for better knowing him His coming out of England and maner therof we know not in particular nor greatly doth it import only we know that he came to the English Seminary of Rhemes in France a poore litle begging boy where being taken of charity his first allowance was for a good tyme pottage only and licking the dishes which other men had emptied before him after this he was admitted to serue at the table and carry away dishes after that againe he was admitted to make beddes swepe chambers and other like offices belonging thervnto in which kynd he serued especially one M. Boast a good priest and a holy martyr since which if he had knowne then or suspected that the squint eyed boy for so he called him would haue prooued so wicked a man he should neuer haue comen no doubt within his chamber dore And yet further yow must note that all this while VVil. VVats besides his poore estate vvas the most contemptible and ridiculous thing in all that house for many yeares for that his grace was in tumbling and making sport to others for which his body if yow know him was fitly made and so he passed by the
guiding soules c. which yf a man did say it was but an imitation of S. Bernard speaking of religious men rarâ—ùs cadunt velotiùs surgunt securiùs ambulant saepiùs irrorantur c. he addeth presently of himself and his VVe professe and glory in our calling that we do not bold is necessary for the better credit of our functions to vaunt of our more neere acquaintance with the almighty then our predecessors and brethren haue had that we are most confident not only in the excellency of our priesthood but also in the assurance that wee in the execution of our functions haue a sufficient direction of Gods holy spirit c. and do pray with all our harts that God wil euermore deliuer our secular priests from such familiarity as Iesuits haue with his diuyne maiesty c. Lo heere two poynts the first of pryde and as high presumption as any heretike lightly in these our dayes can professe to wit that they are most confident of wel by the excellency of their priesthood as by the assurance of Gods holy spirit that they shal be sufficiently directed for the execution of their functions as though eyther priests by their character only were made secure from synning or erring or that these few companions for as for the greatest part of priests in England twenty for one to these we know ful wel do detest this vanity had any spiritual assurance of Gods spirit aboue the rest or may confide or glory therin with lesser vanity then all sectaryes do of our dayes The other point is of impiety and Lucianisme iesting at all spiritual deuotion and familiarity with God by frequent meditation contemplation and other like caelestical vertues most highly commended by all ancient fathers in true seruants of God but contemned by this good fellow that hath no feeling therof according to the saying of S. Paul animalis home non percipit ea quae sunt spiritus Dei the sensual or carnal man doth not vnderstand those things that are of the spirit of God But let vs go forward yow see how they beginne And truly it were an endlesse course to follow them in their exorbitant raylings and lying first against the Society in general then against F. Persons in particular For of the first they say That albeit the order of the Society being approued by the Pope is to be honored c. yet few do liue according to their calling but rather as if religioÌ„ were nothing els but a meere political deuise c. Machauillian rules are raysed vp by them for rebellions murdering of Princes c. Few Kings Courts are in Europe where some of their maisterships do not reside of purpose to receiue and giue intelligences to their General in Rome c. These are their owne words with infinite more of like vntruth and immodesty which were ouerlong to recite VVe shal touch some few matters of innumerable obiected by them but no one proued or proueable He accuseth them of slaundring the State of England with iniurious handling of Catholiks both abroad and in prison they falsifie the doings of the state say they â—e they neuer so apparantly true c. For eyther they do pretend that the partyes that confesse things commytted were vrged therunto with tortures or that it was a plot of the state to make all Catholiks odious or that there was no such matter at all or that we wot not what but they haue alwayes some shift to bleare mens eyes to the discredit of all proceedings in such cases within the realme if any of our brethren dy in prison it is sayd they were poysoned or famished yf any kil themselues it is giuen out they were murdered c. Behold heere the complaint against Iesuits for speaking in defence of Catholiks against their presecutors And are not these proctors thinke yow worthy of their fees for this good office done But heare another more wicked and impious then this in the very next page where complayning of Iesuits though very falsely and foolishly and against all Cath. learning as before we haue shewed in our Apologie that they teach men to auoyd certayne bloody quaestions by equiuocations this say they amongst others is one of their rules c. As for example one demaunding of yow whether yf the Pope should come in warlike manner to inuade this land by force of armes would yow take his part or the Queenes yow framing this answere in your mynd we wil take the Quenes part yf the Pope wil comaund vs so to do may by their doctrine giue this answere lawfully videlicet we wil take the Queenes part coÌ„ceale the rest wherby he that asketh the question is plainly deluded c. Behold heere yong new Herodians that moue and renew most odious and daungerous questions about Caesar and his tribute all tending as yow se to entangle Catholiks againe by a figuratiue maner of accusing Iesuits after the question hath byn solued by the sheding of much innocent blood of martyrs the memory therof almost extinguished by length of tyme. But heare yet another example more odious then this And other examples say they they may aske vs to wit the persecutors whether we haue taught that her Maiest hath no interest to the crowne of England and we answere that we haue not so done iush say they yow equiuocate with vs yow keep this in your mynd videlicet as long as the B of Rome wil suffer her c. Did yow euer heare such wicked deuises to bring innocent men into hatred and daunger VVhat could these bloody companions say or do more to endanger their brethren then to bring in this odious dispute But now heare another impiety exercised by a sleight and figuratiue speech suggested to them no doubt by heretiks to bring in contempt suspition and auersion the holy sacrament of Confession and holsome vse therof saying Vnderstanding how that our Iesuits are most rigorous in their taking of mens confessions wherby they know as wel by the seruants as by their maisters mistresses their seueral confessions all the secrets in those familyes the wyues against her husband the husbands against his wife and the seruants of them both c. VVhat heretike could wryte more odiously then this And may not the like inconuenience be vrged against all priests yea against themselues if they be worthy to heare confessions Surely this is more like some ribalds speech then of a priest or Catholike There ensue a huge multitude of notorious lyes repeated againe in this libel which were handled by them before and refuted by vs in our Apologie As for example That the Iesuits were banished out of all the Seminaryes within the State of Milan an euidently as there we haue prooued by Card. Boromaeus That Card. Allen should say of Iesuits at their first entrance into England that they would prooue but thornes in the sides of secular priests a
by the way that the difference of spirit betweene man and man is the greatest and most important difference that in moral matters can be obserued which holdeth also in beasts byrds and other creatures according to the proportion of their inferior spirit or natural instinct as for example two egges put in one nest the one of a doue the other of a hauke do bring forth two yong byrds whose bodyes at the beginning are not so easily discerned as the difference of their spirits is seene as soone as they grow vp And the like is in the whelpes and cubbes of dogges and foxes the one naturally running to mans conuersation the other flying which diuersity of spirit and inward instinct bewrayeth quickely the contrariety of their natures nor is this only seene in creatures of diuers kynds but euen in those that be of the same as two yong colts of one breed the one of a generous the other of a iadish inclination are so opposite the one to the other in the whole course of their future lyfe by this diuersytie of spirit as the one is of much value the other contemptible And if this hold in horses other vnreasonable creatures that haue only the participation of the inferior sensual part of soule or spirit how much more is the difference to be noted in man whose higher part guiding all the rest dependeth of the worthinesse of his spirit for life and action wherin two men that be brethren in birth and as like one to the other otherwise as nature can proporture them yet by this diuersity of spirit may they be as opposite one to the other not only as things of diuers kinds that be enemyes by nature as haukes doues wolues and lambes foxes and dogges but farre more euen as much as heauen and hel And this we se by example as wel of Cain and Abel Esau and Iacob Lucifer and Michael borne brethren as also by euident reason seing that the spirit of man is that wherby he is ruled and the sterne of all his actions gouerned so as if that be naught corrupted peruerted or coinquinate with malice enuy pride ambition or other such plagues and spiritual poysons he followeth that with all violeÌ„ce as a bark carried away vnder ful sayle with pernicioÌ„s wynds to her assured ship wrack vpon rockes of perdition And on the contrary side he that is blessed of God with a good spirit he floweth on sweetly though more softely and calmely to the assured port of euer lasting saluation and these two men though neuer so like in shape of body or neare in propinquity of flesh office charge degree vocation or other such coniunction vpon earth yet are they indeed more opposite and contrary the one to the other then any reasonable or vnreasonable creatures whatsoeuer except only the good and bad angels Michael and Lucifer by vs before mencioned so as a good and bad spiriâ—ed man do differ much more then a man and a beast or then a wolfe and a sheep which cannot be expressed sufficiently by any other example then by Sathan and Christ when he was vpon earth which very contrariety remayneth stil betweene men that participate the one or the others spirit So as to conclude yow need not for true discerning of men to seek any other note signe or argument but only to look vpon their spirit markes therof whether they be of Christ or his enemy Sathan according to the couÌ„sel S. Iohn Probate spiritus si ex Deo sunt proue spirits whether they be of God or no. The reason wherof S. Paul giueth Quicunque enim spiritu Dei aguntur hij fitij Dei sunt For whosoeuer are ruled by the spirit of God they are his children and contrary wise those that are not gouerned by that spirit are children of Sathan not of God for so the same Apostle affirmeth playnly in another place Si quis spiritum Christinon habet hic non est eius He that hath not the spirit of Christe pertayneth not vnto him For which cause he addeth so carefully in the end of his letters Dominus Iesus Christus cum spiritu suo vobiscum Our lord Iesus Christ be among yow with his spirit And when he would commend himself and his determination in matters of virginity marriage diuorce and other such of great importance he alleadgeth this for cheefest argument Puto autem quod ego spiritum Dei habeam I do persuade my selfe that I haue the spirit of God my Sauiour So then all the controuersy or doubt which heere may be is who haue the spirit of Christ or go neerest ther unto in this contention for that this being knowne it caÌ„not be denied but that whosoeuer followeth or fauoreth the worser spirit except vpon misinformation he sheweth himself to be ruled by the same spirit And as for the spirit of Christ our Sauiour which must be our paterne heerin it is euident both by testimony of all scriptures as also by the example of his lyfe while he was vpon earth what it was For Esay the prophet foretold a seauen fold spirit should be in him to wit the spirit of VVisdome and vnderstanding of Counsel and Fortitude of knowledge and piety and of the feare of God But himself appearing afterward vpon earth not only confirmed all this to be true and other things wrytten of him by the prophets but preached further and sheweth in his actions the spirit of humility mansuetude meekenes patience modesty sobriety truth obedience pouerty charity and the like which spirit whether our discontented brethren in their late actions words and wrytings haue shewed or no or rather the quite contrary spirit of pride enuy reneÌ„ge elamors slaunders calumniation disobedience and the like is easy to iudge by that which before we haue represented out of their bookes and doings And now yf we would but relate vnto yow the hundreth part of that which is vttered of this wicked spirit in their last book hitherto seene by vs called Decacordon or Quodlibes we should tyre yow and make your eares glow and yowr charitable harts to rue with the hearing therof For first yf we would begin with the very name nature of Quodlibets which the author setteth downe in his preface saying that in this kind of wryting it is lawful for him to dâ—spute whether God or the diuel he to be honoured whether our blessed lady were an adulteresse or coÌ„mon woman or not c. VVho wil not say but that this Quodlibetical companion calling himself a quilibet hath a prophane audacious and impudent spirit to propose and put in print such questions and then that he hath a spirit also of foolery lack of vnderstanding in conioyning with these questions other against himself to wit whether a Seminary priest or a Iesuite ought sooner to be credited esteemed of and followed c. VVhether a Iesuite be a good or bad man whether their doctrine