they had or could haue of the Protestants In the 16 leafe he runneth ouer the reasons which are giuen for the priests their turning againe after that they had bene often and grieuously wounded by the Iesuits and the Archpr. and playeth his prize vpon this question proposed in the hope of peace page 15. Is it to be thought that Gods cause can suffer dishonour in any course which is necessary for the recouery of his priests there honoured But the point he standeth vpon is the scandal which may grow thereon and chargeth the priests with a new diuinitie as though they had neuer heard of the scandall of the Pharises which Christ himselfe taught vs to contemne That which this companion and his fellowes shoote at is to haue vs learne the diuinitie which the asse had who starued to death least by eating any thing which was necessary for his owne life some other beast might haue misse thereof and die after it But himselfe must haue libertie to write and practise his pleasure without any feare of scandall for so he writeth in his Preface to the Apologie which respect of scandall should haue withheld vs wholly from putting pen to paper in this case if the intemperance of some persons c. Possibly this preacher would haue his audience do as he saith but not as he doeth and this is a speciall guids trick but very farre different from the spirit of our Sauiour and S. Paul whom here he citeth as earnest forwarners that no scandall be giuen In the 17. leafe he citeth a place out of the hope of peace where was proued according to the Logicke which some of the new illuminated had vsed that all men who had any trayning vp vnder any master must subiect himselfe to euery punie Scholemaster To which to omit his falshood in relating the sentence he telleth his Reader that our bond is greater to Spiritual then temporall parents And so with some of his modest termes he shuffleth vp the matter as if this had bene the question or the point there handled and not rather whether it be fit that because a man had once a Scholemaster hee must alwayes be subiect to euery puny Scholemaster during his life The place is to be seene in the hope of peace pag. 18. 19. That which followeth in the 17. leafe concerning a letter of Fa. Parsons is foolishly answered for as there it may seeme this author saith no otherwise then was before saide in the place against which he excepteth In the 18. leafe that which is affirmed of F. Parsons his bringing in of rules into the English Colledge at Rome contrary to his promise is to be declared by them whom it concerneth and were present when it was done and are to be credited The other matter concerning the new buildings is here falsly related as made by the Iesuits and namely Fa. Parsons All which is foisted in place of this But they were not at the charge of the Iesuites but of the Colledge A simple change but all is to the glory of God but would a wise man haue talked so vainely of new buildings in the Colledge by the Iesuits and namely Fa Parsons and in the same place tell his reader of the want which the Colledge had by the discontinuance of a monthly pension which they once had of Pope Gregory the 13 was it a time for the Iesuits and namely Fa. Parsons to spend the reuenues of the Colledge vpō making a larger Colledge when for want of money there could not be scant halfe so many Students as were sufficiently accomodated before these new buildings were made Is this fellow in his right wits that would thrust such a matter vpon the Iesuits and namely Fa. Parsons to whose charge this absurditie was not layd in the hope of peace as may be seene page 20. which place is here cited by this author That which is affirmed in this 18. leafe out of the hope of peace concerning the Cardinall Allen his dislike of the Iesuits toward his latter end and also that M. D. Haddocke affirmed himselfe that he had written to sir Francis Inglefield into Spaine is againe confirmed And if D. Haddocke wil deny that he said it he may mend in his honestie when he will for what was written was written from his owne mouth In the 19. leafe there is a recapitulation made of that which is said in the hope of peace concerning the Seminaries erected in Spaine by the Iesuits meanes of which it was saide in respect that there were Seminaries ynow the wants of many poore Catholicks were great that the money imploied in those buildings might haue bene giuen with more merit to the reliefe of them And this is heynously taken by this author but nothing shewed what extraordinary good hath come by those Seminaries That Fa. Parsons entred into other mens labours is confirmed by the testimony of Ma. doctor Cecill who and another Priest layd the first foundation thereof in Spaine And as for the subscribing to the title of the Infanta and to certaine blanckes there are diuers priestes in England and out of England can testifie it And what is said in the hope of peace page 28. concerning the blotting out of an interrogatory made by Fa. Parsons to M. Charnocke is most true although this fellow doe falsifie the place which he quoteth for there is no such matter in the hope of peace as this fellow citeth to wit that D. Barret D. Elie and others were hindered by Fa. Parsons but vnlesse this companion haue one false tricke or other he feareth his pen will grow too soone out of vre In the twentieth leafe this Authour groweth to an ende of his answere to the hope of peace and willing to leaue a remembrance behind him of some notorious matter hee telleth his Reader that almost in euery other leafe of both Bookes that is as I conceiue The hope of peace and The copie of discourses because these onely are in English the other two were in Latine when the priests touch the institution of the Archpriest they affirme that it was nothing worth for that it was procured vpon false wicked deuilish and impious suggestion of discord betweene the Priests and Catholicks whereas there was no such indeed And thus sayth he they repeate againe and againe without all modestie in euery place but you must goe looke where for I haue gone ouer both these bookes againe and againe and I do not remember that this which hee hath alledged is in any one place of their bookes and if any man be so well sighted as to find it in some one place then shall not this author be vtterly condemned of want of all modestie or honestie True it is that surreption is often alledged to make void the Popes graunt which both according to the Canon lawes and al interpreters thereof doth alwayes suppose this clause Si preces veritate nitantur that is to say if the petition be grounded vpon truth
first Chapter of the Apol. fol. 2. the first English Seminary began at Doway in the yere 1568. and neuer as yet failed although vpon occasion it hath beene translated from thence into France and backe againe now to Doway so there is also mention in the same Chapter fol 3. of the beginning of the English Colledge at Rome in the yeere 1578. which was before the Iesuits entrance into England as may be prooued out of the 12. Chapter of the same Apologie fol. 181. where F. Parsons is said to haue come into England betwixt Easter and Whitsontide in the yeere 1580. where he must needs heare of some priests who had beene sent from that Seminary before him T.W. in his disgression from 16. Martyrs in one yere pag. 52. sayth that the Colledge of Rome was founded in the yeere 1575. which was fiue yeeres before F. Parsons entrance into England And as I thinke no man doubteth but that Fa. Parsons and Fa Campion were the first Iesuits which were sent into England to labour in that haruest As for those generall letters which follow in reproofe of these supposed falshoods they shal be answered where this Author setteth them downe in perticular In the 8. page F. Heywood the Iesuit is said to bee falsly and malitiously belied in these words Ostentansse c. A certaine Iesuit vaunting himselfe among our people as though he had bene Legate to the Sea Apostolicke c. But you must go for proofe hereof to the 3. chap. where there is nothing to this purpose and to the 11. chap. where fol. 164 F. Heywood is thus cleared from this pretended false and malitious lye Onely it is true that some 16. or 17. Priests whereof one chiefe man is said to be of their faction at this day met together with him that is F. Heywood and would haue had all the Nationall customes of England about fasting for some little diuersitie and difficulties which they found in them to be reduced to the common order of the Romane Church which D. Allen F. Parsons M. Blackwell and others did not allow and F. Heywood yeelded vnto these mens opinions And thus much perchance should not haue bene said here had Fa. Parsons and Fa. Heywood bene friends but they being otherwise and the good Fa. Heywood reclayming himselfe and seeking reformation of manythings in men of his order for which cause notwithstanding his learning and other gifts he was made to liue and die very obscurely the Author of this Apologie is content to say somewhat of him in this case in question although so farre as it might touch the credit of the societie the blame is layed vpon the Secular priestes And because perchance it is too well knowen that some of those priests otherwise zealous men as by their death they made euident remonstrance did long after breake those fasts vpon the warrant of this Prouinciall Councell it is said that F. Heywood yeelded vnto the contrary opinion lest the societie should beare the discredit of so rash an attempt And thus is the calumniation answered which was made against F. Heyw. and no otherwise as the reader may see if he will turne to the places whither this Author sendeth him And it cannot but argue great want of shame in this Author to run with such fowle termes vpon men for saying that which when he cōmeth to salue he knoweth not almost how to deliuer otherwise with any likelyhood of trueth In the 9 page the principall deceit falshood or slander is noted in these words Parietiam modo c. In like maner the Rectors of our English Romane Colledge did goe about many things that were grieuous and asperous to our youthes But for this point you must see it handled at large cap. 5. Apol. where also it is to be answered or the Reader referred to some particuler treatise of this matter But in the same page there is an other slander that is Conspectis c. Card Allen after he had considered and discouered the endeauors of the Iesuits was wont to say that they sought more their owne good then either that of our Countrey or Colledge The proofe here of must now stand vpon the honesty of the Relators but how iustly he or any other might speake it I refer me to any indifferent mans iudgement when the Iesuits would neuer suffer any to be in rest in the College who would not suffer thēselues to be drawne to the societie either by them or their Agents who liuing in the Colledge as the other students did had secret vowes to be Iesuits and perswaded as many as they could to take the same course And England hauing more need to be furnished with such as were most fit to take vpon them the care of soules who can doubt whether the Iesuits in seeking the most towardly youthes to leaue their vocation and become of their order sought more their owne good then either that of our Countrey or Colledge And to the question here foolishly proposed what priuate good can the Iesuits pretend for themselues worth their labors and perils in England more then in the Indies except the good of soules and seruice of God As though they sought somewhat els in the Indies then the good of soules and seruice of God or at the least not so much as in England We answere both according to their proceedings and F. Parsons platforme of Reformation that whatsoeuer they pretend they seeke to keepe not onely the Secular priests in a seruile subiection vnto them but the Bishops also and all the whole State of England hauing already in their platforme or Councell of Reformation set downe all Ecclesiasticall men as pensioners at the discretion of some Iesuits and some Secular priests no doubt of their choosing for auoyding of cōtention diuision And whereas good man he talketh of the Iesuits labours and perils in England who knoweth not how deliciously they fare how gorgeously they are attired how quietly they sleepe in the best and safest houses in England insomuch as it is a marueilous wonder when any Iesuit is in perill And there hath not wanted among the Lay gentlemen that for these respects haue wished themselues Iesuits notwithstāding they haue liued with wife children great friends and as great contentment as this world can yeeld to wealthy protected Catholicks In the 11. page is this falshood noted or slander against Card. Tolet in that he is said to haue bene a fauourer of the Troublesome against their superiors the wordes are these I am tum c. At that time both the Colledge and al the schollers had bene vndone if Car. Toledo had not opposed himselfe as a wall for the said schollers This is iustified by many and in the particular discourse of the troubles in Rome it will be shewed notwithstanding this vant here of all Rome and his Holinesse as though they would witnesse the contrary In the 12. page this Author hath noted great falshood in the narration of the
M. Colington as is here falsly noted in the margent for about that time M. Collington lay very little at or neere London and they and some others thought it very fit that there should be an association of such priests as would liue vnder rule to take away that slander which the Iesuits their fauourites to further their ambitious attempts had generally spread abroad against the priests to wit that they liued not vnder rule And thus much concerning this first falshood and the deluding his Holinesse with this tale that the association was a new deuise of such as were in those broiles at Rome and would not remaine in that peace which was commended vnto them and commanded by his Holines in the yere 1597. The second falshood is more deceitfully although as grosly conueyed in putting his Holines in mind what was his second motiue in the ordaining our easie and sweete Subordination forsooth the letters and requests of diuers of the grauest priests of our nation which after we shal cite And because he wil seem to deale faithfully in this cause he putteth this note in the margent Ca. 9 10. Apol. by which his Hol. is giuen to vnderstand that those letters and requests of the grauest priests by which he was induced to make this subordination are to be found in the ninth and tenth Chapt. of the Apol. But now what if there be not any letters or requests in the ninth or tenth Chapt. concerning any such matter what a shamelesse felow is this informer In the ninth chapter fol. 125. begin certain letters of some priests and others follow but these are not neither can be the motiues of his Holinesse to make this Subordination they are written particularly against M. D. Bishop and M. Charnock because they presumed to goe to his Holines about this Subordination already made as it was And this is euident to those who will vouchsafe to turne vnto the chapters In the tenth chapter there is lesse matter if lesse may be for this purpose that I cannot but marueile how this fellow durst tell his Holines such a lewd tale But perchance this good fellow had this policie he set in the margent the 9 and 10. chapters hoping that his Holines if he should chance to cause them to be turned into Latin would be so tired with seeking in the ninth as he would rather beleeue they were in the 10. chapt then be so troubled againe perchance this marginall note was set but in the English Copie where it would serue well enough for those which haue such a facilitie in beleeuing such like felowes as this is as they will runne ryot with them howsoeuer their conscience disclaimeth it Perchance it was mistaken and this 9. and 10. chapters were put in the margent in stead of the eighth And this we are induced to beleeue the rather because at the beginning of the eighth chap. this very matter is handled and some letters cited and for the better satisfaction of the reader I will here set downe the place at large to which as I suppose this felow alludeth and had rather his Reader should misse the place then hit it because retaining a confused remembrance of such matters he should runne away with it without further examination of the trueth or the likelyhood thereof These are the words in the Apology cap. 8. fol. 98. When his Holinesse heard the former state of the matters in England Flanders and other places and of the murmurations of some against the Fathers of the societie set down aswell in the foresaid contumelious Memoriall as by diuers other letters and relations which came to the Protectors sight and by him was related to his Holines and namely when he receiued great store of priuate and publike letters out of England against the sayd Memoriall of Fisher and some one with aboue an 100. hands at it other with 40 and 50 all in fauour and commendation of the Fathers their labours and behauiour in England against the sayd slanderous Memoriall and many other in seuerall letters of principall men which are yet extant when also diuers of these did expresly demaund some Subordination and gouernement of Secular priests to take away this emulation of some few against the Fathers and that two lately came out of England at that very time one a Iesuite the other a secular priest each of them vrging the same in the behalfe both of the one and the other order his Holinesse after mature deliberation resolued to yeelde thereunto hoping thereby to quiet all c. And so he goeth forward and sheweth how it was consulted vpon and of whom opinions were asked to wit of F. Parsons F. Baldwin who was one of the two which lately came out of England as appeareth by the marginall note in that place M. Doctor Haddock M. Martin Array M. Iames Standish who was the other which came out of England as appeareth by the same marginall note although falsly sayd to bee a secular priest hauing giuen his name long before to become a Iesuite and gaue it out here in England that his going ouer was to enter into their order others that had laboured in the English vineyard perchance Fa. Warford another Iesuit such like but those matters we shall handle there in that place Here onely we haue noted this relation out of the 8. chap. to help the fauourers of this Apologie that they wander not through the woods to no purpose if they follow not the path which their author sheweth thē and so bring them where they may find somewhat although not that which they looke for after a long seeking where there is nothing at all of this matter And if this be not the place which is meant in this Epistle there is none in all the Apologie For this quotation in the margent fol. 101. in the same chapt See the letter of 6. ancient priests the 13. of September 1597. is a poore proofe and to say the trueth it would bee more for the others credit if there were none at all cited in the Apologie For if any man will be so indifferent in this case as but to looke vnto the dates of the letters here cited in the beginning of the eighth chapter in the Apologie which by the Contents seemeth to bee the place which must iustifie as much as is suggested in this Epistle and conferre them with the date of Cardinal Caietane his letter by which this Subordination was appointed in England he shall finde that they were all written after the Cardinals letters some longer some lesse while and consequently after his Holines his determination to make this Subordination and therefore could not be any motiue thereof The letter of the Card. Caietane by which the Subordination was appointed in England beareth date the 7. of March 1598 as appeareth in that 8 chapter fol. 102. And the letters by which his Holines is sayd to haue been mooued to make this Subordination in England and
to the 2. and 11. Chap. of the Apol. where hee doeth too-much discredit himselfe as shal be there shewed But lest the Reader should conceiue according to the broadnesse of these termes we will here only note the propositions which he termeth scandalous and temerarious and so leaue them vntill their place come to be defended Authoritie is not an infallible rule of trueth in all who haue authoritie No man is bound in all things to beleeue or execute what euery man in authoritie ouer him shall put vpon him Archpriests and their superiors also the Archdeacons and other of higher degree haue done amisse and swarued from the trueth and who vpon earth is warranted from erring but one and not he in all things These propositions are put in the second Chapter of the Apol. fol. 16. and in the margent there is this note Dangerous and offensiue doctrine And in the same Chap. fol. 19. there is exception taken at this proposition The sacrament of Cōfirmation is either most necessary in time of persecution or altogether vaine and as a superfluous ceremony in Gods Church And in the margent there is this note set A very temerarious proposition and he proueth it because it is not absolutely necessary to saluation If this fellow had euer bene a Souldier he would haue conceiued the necessitie perchance of Armor and weapons in warres although no man will say that armor or weapons are absolutely necessary to the getting of a kingdom In the 11. Chapter here quoted there is nothing but a certaine remembrance of this point with a reference to the 2. Chapter where what is said shal be discussed and answered with lesse danger of the Inquisition then this good fellow is in And whereas here also it is said that by the Priests their owne letters it may be proued that they haue dealt expressely with the Queene and Counsell against the Fathers of the Societie and such as stand with them It is a false bragge and wil be taken for such vnlesse some other letter be forged then that which is cited in the 13. Chap. For this doeth not proue any such matter as any man may see These are the words in that letter fol. 210 I haue in some sort pacified the wrath of our Prince conceiued against vs and of her Counsell and haue layed the fault where it ought to be and proued that the Secular priests are innocent for the most part Which words cannot import that he who writ this letter had dealt against any but onely that he had dealt for some who were before thought to be as deepe in matters displeasing to the State as others the State being before out of doubt that there were such plots as were not beseeming subiects much lesse beseeming men of our calling and so much the more odious by how much the shew of piety is dangerous for the effecting of any stratageme And the Counsell thought that all had bene of one stampe wherein the Inditer of that letter affirmeth he hath otherwise enformed them and freed the innocent Now we wil see how this Author beginneth to close vp his Holines mouth with as notorious a falshood as any of the rest They haue obteyned saith he that foure of their seditious company that were in prison before haue libertie vnder the Queenes letters patents to ride vp and downe all England for a time to gather money and letters which few Cath. will dare to deny them least they detect them to the Councell c. This also is a meditation vpon the same letter which is before cited and is to be found in the 13. Chap. of the Apol. fol. 210. wherein are these words I haue by opening the case vnto their Honours and to Caesar obteyned that foure principall men shal be banished after a sort to follow the appeale D. Bagshaw Bluet Champney Barneley all prisoners they shall be here with me on Wednesday next A moneth they shall haue within the Realme to ride abroad for money amongst their friends and then chuse their port c. And from hence perchance this fellow had some part of his intelligence but how commeth he to inlarge himselfe so farre as to say that these Priests had her Maiesties letters Patents vpon what record hath he found this or doth he meane thereby to draw the Lord Keeper into question as though he stood now in his light for some what which he hath to effect all Letters patents being at his perill vpon record or doth he know any Cath. who in such quandaries did giue these Priests any money we knowe some who notwithstanding the great bond they had to some of them would not see them neither would the priests presse vppon them Some againe we know who were requested to giue somewhat to their iourney to Rome if not for loue of the men yet for the loue which they pretended to peace and to haue a final end of the controuersie which could not be had but at Rome and nothing would be giuen But this fellow careth not what he saieth to the Pope presuming perchance that by some way or other all accesse should be shut and his falshood should neuer bee discouered And thus forgetting that which hee saith in the Apologie cap. 11. fol. 162. that the intention of the Priests seemeth not to be to informe his Holinesse but to make a noise in England and to gaine time of libertie and to preoccupate some mens minds by making a shew that they appeale to the highest in this their controuersie but yet indeed would be loth that hee should know it and much lother to answere it before him especially this Pope c Here he telleth the Pope in this Epistle that the Priests are to passe into France and there by the helpe of the Queenes Ambassadors and other meanes to procure if they can his most Christian Maiesties letters to your Holines in their fauor pretending that they can get the Queene of England to giue libertie of conscience to some Catholicke vnder certaine conditions whereof some must bee that the Iesuits must goe forth of England All this is in handling most holy Father by the children of iniquitie against Gods cause and his seruants and will no doubt bring forth lamentable effects if your Holines doe not speedily put your hand thereunto In this Apologie we do lay downe by cleare historicall narration and authenticall testimonies the grounds of all Christ our Sauiour inspire your Holines c. In the 10. Chap. of the Apol. fol. 147. there is a prayer made to God by the Archpr. to giue him his grace so to vse Fa. Parsons benefits as that neuer he abuse them and that neuer hee fall into any ingratefull behauiour c. And in the margent there is this note A prophecie of the Archpriest to Fa. Parsons How much more worthily doeth this place in the Epistle deserue to be noted for a prophecie but perchance hee was loath that there should be any such
to be looked for of him but the like behauiour against the other part vpon this his conuersion yea in the very point for which Fisher is brought as an authenticall witnesse or informer hee is discredited by this Author For fol. 95. speaking of Fisher thus hee sayth And albeit wee will not affirme all to bee true which he sayd yet many things are such as they could not be well fained perchance that they had a swanne to dinner at Wisbich which was a most necessary circumstance to be noted and put in print and are confirmed otherwise and the speaking voluntarily see Fishers relation to D. Bagshaw at Paris set out by the same Doctor with M.D. Ely his notes vpon the Apologie vpon his oath must be presumed to haue had some care also of his conscience c. This c. were enough in this place to make a man doubt what care hee was thought to haue of his conscience But such testimonies must be taken for authenticall against the priests And if there be an original brought out against a priest it is enough it is no matter how many vntrueths be in it for it is an originall The extraordinary commendations here brought of F. Weston we wish he might deserue them and if his life were so exemplarie in the Clinke the man had an euil chance to be remoued to Wisbich where his actions are blamed and prooued blame worthy at the least in this point very manifestly that seeing what stirre was likely to grow vpon his Agencie he would not giue it ouer but would prosecute it it being a thing which if it had neuer bene thought vpon might very well haue been missed in Gods Church and no way necessary for the reformation intended by him and his fellowes as F. Weston himselfe confessed in his letter to his Generall 27. March 1598 and is here to be seene fol. 77. especially without their priuitie whom hee would should become his subiects or pupils or how the good mā would haue had them called who setting passiō aside were much fitter to gouerne him then he them The cause of the breach when peace was once made amongst them was in the lesuits for that they would not stand to such rules as were made but when they listed which D. Norden taking as he had iust cause in euill part got away the copie of the rules which the Iesuits had and their faction and would not restore them againe vnto them And for this is he challenged to haue broken the peace which in trueth they did breake and if he tore the paper or burned it they tore the rules and cancelled them before when they refused to stand to iudgement according as the rules betweene them had ordered it But of this there is not a word spoken This authours meaning is to preuaile if he can by falshood and cousening of his Reader laboureth to make him merry with now and then some foolish impertinent matter as here fol. 82. he telleth him how that there were sixe or seuen butterics for 13. persons they not suffering the 20. to haue any And further saith he the party that directed him M. Mush after hee had shewed him all these he brought him to a chimney where also there was good ale and said here is another buttery nay said M. Mush there is the deuill whereof that place was called afterwardes merily by some the deuill in a corner And verily it was a matter worth the laughing at whoreson deuill the chimney was too good a place for him vnder correction of that zealous company the other 20. that would haue all things in good order and euery one in their due place as seemed them For these good and vertuous as they say of themselues in this chapter fol. 65. and therefore may be beleeued in this point vnlesse perchance they will now disclaime the company of the vnited to the Archpriest which are said to be the authors of this Apologie brought their diuell and placed him in the chappell where what worship they did vnto him either merily or more seriously we leaue it to their owne godlinesse to explicate For we should be loath to say any more then what all the world talked that is that they made a buttery of the chappel which is in the castle of Wisbich Other many things there are here touched in this chapter wherein folly and falshood striue for the mastery As where this author telleth his Reader that the Iesuites and their faction at Wisbich forced none but such as would willingly put themselues into their Academy or congregation according to the fashion and example of those priuate congregations of our Lady allowed by the Sea Apostolike in diuers Countreys A strange liberty doth this authour take to fitton seeing that all men doe know that the cause of breach was for that some would not subiect themselues vnto that Academy which was devised by the Iesuites and their faction and that this Academy would not eat and drinke with their brethren Whereupon the breach was first made publikely knowen an vnusuall fashion or example in any priuate congregations of our Lady or any honest company and neuer perchance heard of before but among the impurer sort of heretikes to which separation because the lesser part would not agree they are charged fol. 67. that they were so diuided among themselues as in the yere 1597. as one writeth that they did eate and take their diet in foure seuerall places hauing notwithstanding driuen out of the common hall by helpe of the Iaylour the other part though farre the greater But the manner of driuing them out was no other then that least these the lesser number should seeme any way to accord to the separation made by the greater number they did sit some of them at euery table in the hall and not vpon any diuision which was amongst themselues as it is here falsely suggested For had the Iesuites faction had but so much against the lesser number that they had flocked together at one table the separation should haue bene fathered vpon them although they neuer dreamed thereof and this humour of the Iesuits being knowen vnto them they vsed to sit at euery table some because it should be manifest that the other made the separation Yet was not this altogether done of purpose to this end for they vsed before to sit at the same tables at which now they sate But if they had now left those places and haue sitten together at any one table this circumstance would haue bene euidence enough for their aduersaries against them There is also a notorious falshood in the 68. leafe where these priests of Wisbich are sayd to haue bene the first that appealed from his Holinesse Breue by which the Cardinal Caietanes letters were confirmed whereas they neuer appealed from the Breue but from such grieuances as they haue set downe in their Appeale among which the Breue is none as there may bee seene And fol. 76.
with intention of disobeying but vpō some other intention tunc inobedientia non est speciale peccatum sed concurrit generaliter cum omni peccato in quantum in eo est inobedientia Dei c. And then disobedience is not a speciall sinne but concurreth generally with euery sinne forasmuch as disobedience to God is in that sinne So that according to Caietane a man doeth not commit damnable sin two wayes by disobedience but one way onely that is when he doeth sinne with intention not to obey And when he sinneth against some Commandement of God he sinneth by some other sin and not by disobedience although in the committing of that sinne he is disobedient to God As for example A thiefe is disobedient to God but this sinne is by stealing and not by disobedience vnlesse he make it a formall acte of disobedience for then he sinneth two wayes one way by stealing another way by disobedience As if a thiefe steale because he will disobey this commandement thou shalt not steale he sinneth both by theft and by disobedience and more by disobedience then by theft But if a thiefe steale because hee will steale then although he commit a disobedience he sinneth by stealing and not by disobedience and his act is not to be called an acte of disobedience but an acte of theft quia ex fine morales actus spectem habent saieth S. Tho. quest 105. ar 1. ad 1. because moral actions take their nature of their end for which they are done And M. Champney did well define disobedience when he said It was to resist contemne or impugne the knowen commandement of a Superiour and he defined it according to S. Thomas doctrine who quest 104. ar 2. ad 1. affirmeth that ad inobedientiam requiritur quod actualiter contemnat preceptum To disobedience it is required that a man doe actually contemne the precept But yet marke saith the author of the Apologie after that he hath cited a place out of S Thomas which as I thinke should be this which I haue cited and hee hath mistaken the question and the sentence how Caietane doth explicate these words and in the margent he referreth his Reader to Caietanes Summe as before Idem est saith he contemptus praecepti nolle ex intentione obedire praecepto It is the selfe same thing to contemne the precept of our Superiour as to haue intention not to obey his commandement First it is euident that Caietane doth not take any sentence out of S. Tho. to explicate but explicateth himselfe according to the opinion which S. Tho. held of disobedience Secondly there is very deceitfull dealing in the translation of Caietans wordes where nolle ex intentione obedire are construed to haue intention not to obey whereas the words imply a formall resistance or repugnance to obey And thus by degrees he would conclude somewhat against that which is said of disobedience as disobedience For in this manner he proceedeth By which we see that neither in this proper and formall kind of disobedience is it needeful that a man doe openly resist contemne or impugne But it is sufficient that by one way or other hee hath an intention not to doe that which is commanded So that M. Champney teacheth vs very absurdly that no man disobeyeth sinfully except he resist contemne and impugne See to what he hath brought this matter Disobedience which hath hitherto according to S. Thom. bene taken for a sinne which doth containe an actuall contempt of precept now requireth no such matter But it is sufficient for disobedience properly and formally taken that by one way or other the offender haue an intention not to doe that which is commanded and consequently according to this doctrine of the Apologie euery mortall sinne almost which a man committeth must bee two double sinnes one in the kind in which it is as theft in stealing murther in killing and so foorth and it must be disobedience also formally taken that is as it is a speciall vice in that by one way or other he must needes haue an intention not to doe that which is commanded to wit to refraine from stealing and killing For this saith the author of the Apologie is sufficient to make a proper and formall disobedience whether it be done in secret or openly which word I knowe not how he hath thrust it in or to what purpose the doing a thing openly or not openly being nothing to the nature of the sinne but to the scandall which may grow vpon an openly committed sinne So that not M. Champney as hee concludeth but himselfe teacheth thus very absurdly and M. Champney doth according to S. Tho. teach vs that to disobey not to steale or kill is to resist contemne or impugne the knowen commandement of a Superiour The authour of the Apologie proceedeth to the other part of the definition which M. Champney gaue of disobedience and approueth it to wit That it must be a knowen precept and thereupon concludeth that it doth goe hard with the fact of priestes but doth not shew how they did disobey any knowen precept of any Superiour He commendeth also the preuenting of an expresse commandement by obeying which no doubt is commendable but if he inferre that they doe sinne who doe not obey vntill they are commanded he will teach an absurd doctrine And this is saith he S. Tho. doctrine of this first kind of formal disobedience whereby let any man consider the different spirit of S. Tho. about readie willing and simple obedience from these our brethren who in their first preface to the Reader doe make a long speech that authority of Superiours is not a sure rule of trueth to be followed without examination c. What doe we here with any c go on I pray you and let vs heare out the sentence if there be any such sentence there but the c. came to stop this fellow from further falsifying the words cited out of the preface to the Reader Can any man but this Apologie-maker finde this sentence there that authority of Superiours is not a sure rule of trueth to be followed without examination c. as heere it is set downe in a different letter to deceiue the Reader and in the margent there is this note to helpe it A perilous and scandalous doctrine of our brethren about obedience But because this fellow telleth his Reader that he hath treated hereof before in his second chapter I referre the Reader to the answere there made vnto it here only repeating that which is there affirmed and will be iustified that whosoeuer he is that shall goe about to disproue that doctrine which is there giuen of obedienee as he calleth it or of the faile which may be of trueth in a Superiour will prooue himselfe an asse or an heretike And the foundation at the which he immediatly after throweth his cap to wit that it is neither pietie nor true obedience at the first sight to admit
matters did not so well become a priest to a priest neither hath M. Charnocke so behaued himselfe but that his credit alone without any other witnesse may be thought as good as M Blackwels or this idle authors although he doth not enuie their worships calling But marke I pray you how this matter would be here salued The Archpriest denieth that euer hee sayd that they the fained instructions were expresly in his instructions from Rome By which it may be gathered that the Archpriest did at the least propose such matters as were not in his instructions which were sent from Rome But this is not the matter wherewith he is charged that he should vse these particular words but hee is charged directly that pretending to shewe the instructions which were annexed to his Commission hee shewed such as were not annexed thereunto And being taken in the manner he confessed asmuch And who seeth not what a poore shift this is the Archpriest denieth that he sayd they were expresly in his instructions who doubteth but that the man saith trueth when answering his neighbor who calleth for him vseth these words I say I am not at home although he be at home For although it be false that he is not at home yet it is very true that he sayth hee is not at home And with this iest doth this fellow salue this matter the Archpriest denieth that hee sayd that they were expresly in his instructions Who euer charged him that he should vse these words These poore shifts may blinde such as willingly will be blinde and other men will soone discouer the fallacy The accusation was and is that pretending to shew his instructions which his Commission mentioned to be annexed vnto it hee drew out false things which were neuer annexed to his commission and he was taken in the maner And this is it which both M. Charnocke and M. Colington will iustifie many more such goodly matters if need shall require where these poore trickes wil not serue to any purpose I say not thus or thus expresly Now follow certaine exceptions against some letters written by certaine priests in Wisbich vnto the Archpriest I haue not seene the copies to my remembrance and therefore can say nothing of them more then this that it is not incredible that the Archpriest would giue cause of sharper words then are there vsed But all serueth to prooue somewhat namely what course was held by the troublesome especially after M. Charnockes returne into England But there is not one worde what the masters of misrule did before M. Charnock returned into England or what cause they did giue of these troubles to wit the raysing of the slander of schisme and such vile imputations as the prisoners might accordingly haue written to the Archpriest in other termes then peripsema tuum There must not be a word of this matter which made all the stirre for sayth this fellow with shame enough ca. 8 fol. 115. of the other point of schisme we will not talke at all and wee are sory that euer it was mentioned or brought in question vnquiet people hauing taken occasion hereby to continue contention and to make more brables then were needfull How easie a matter had it been then for this author to haue solued this question proposed in this tenth chapter fol 148. Which part hath broken the peace since that he doth acknowledge that the bringing of schisme in question was the cause of this contention and could not be ignorant who brought it againe in question being tolde so often that the Iesuites did it and the Archpriest both before and after the peace was made and the Archpriest his letter was cited for proofe thereof in the booke to his Holines pag. 63 and in the booke to the Inquisition pag. 60 But this author must haue his Readers eares filled with other stories such as are impertinent to his question And when he thinketh that his Reader hath forgotten the matter which he proposed then he slinketh away and beginneth afresh with some other which he handleth as wisely But to make an end of this Chapter here are certaine letters inserted of F. Parsons exhorting to peace as though F. Parsons tricks were not knowen very well If this author could haue brought forth any of F. Parsons letters to his fellow F. Lyster or F. Garnet or F. Iones the Iesuits who were the chiefe mainteiners of that senselesse Libel of schisme against the priests to perswade them to retract their scandalous opinions to correct their forwardnesse in insuring Catholique priests to exhort them to make satisfaction for their vnchristian detractions such letters would haue bene for F. Parsons credit But to cite a letter or exhortation to the priests iniuried to haue peace what doeth it argue but an obdurate malice in him and a wicked desire that they should desist from that to which they were bound in conscience to wit the defence of their fame and the clearing themselues from such false but most wicked impostures of schisme rebellion and whatsoeuer a mischieuous head could deuise and spred abroad against them And so finally saith this author after all their former resistance and appeales aswell of D. Bagshaw and his fellows at Wisbich as of M. Charnocke and other abroad they ioyned in greater number vpon the 17. of Nouember last if all consented thereunto whose names are subscribed whereof we heare the contrary in some some one or two who had giuen their consents in generall but had not seene this particuler appeale yet afterward confirmed it and appealed againe for so much as there was any need In all which doing of theirs one thing is especially to be noted And what is that That they haue neuer procured any one of all their appeales to be presented hitherto or prosecuted in Rome as farre as we can vnderstand this last clause wil not helpe if the proposition be generall of all the appeales For M. Charnocks appeale was presented and prosecuted in Rome before this booke came foorth and this author could not be ignorant thereof if I am not mistaken in him which yet they ought to haue done within certaine moneths vnder paine that all is voyd if it be not done But how many are these certaine moneths The Lawyers say 13. moneths if we shall count them by the moneths and vpon iust cause 26. moneths from the Appeale within which time doubtlesse the author of this Apologie heard of the Appellants at Rome And Launcelot l. 4. Instit Iuris Canon de appellationibus cap. accidit affirmeth Yet a longer time might haue bene granted for the prosecution of an Appeale But as I thinke no man doeth now doubt but that the priests had intention to follow their Appeale and will giue this cause of their publishing of books pendente lite that is while the controuersies hang for that the Archpriest notwithstanding their Appeale denounced them to haue incurred the censures lost their faculties because they subscribed to
that it may be againe said that he who tooke exception hereat was either a foole o◠a physiciā but how either these words or the next following to wit morning or euening meditations are saide to be more fit for a stage then so graue a subiect as this is I confesse I doe not vnderstand vnlesse this authour peraduenture hath gotten somewhat by such exercises and thereupon framed his conceite of a stage where the deeper the dissimulation is and either true or false matters best counterfeited there fooles and their money doe part most ioyfully But marke I pray you what cause this fellow had to except in these tearmes these were the words against which the exception is taken people of all professions fooles and physicians make vp their morning and euening meditations with the most vnciuill tearmes which they may deuise against them the Priests The holy Ghost by the Prophet Dauid vsed the like phrase against the persecutors of Christ and his Church Quare fremuerunt Gentes populi meditati sunt inania why haue the Gentiles bene inraged and the people meditated vaine things by which it is euident that although some meditations may be good and to good end some may be most wicked yea and wickednesse it selfe as the holy Ghost affirmeth by the mouth of the same Prophet iniquitatem meditatus est in cubili suo he hath meditated wickednesse in his bed and when morning and euening meditations were thus mentioned neither the holy Ghost nor any good spirit thought it a veine more fit for a stage then any graue subiect To the fourth I answere that the Canons of holy Church were not scoffed at as this fellow doth most malitiously inform his reader but the Iesuite was blamed for the euill applying thereof as may be seene in the discourse and the reason hereof is giuen for that the Canon which he applieth against the priests speaketh onely of such as doe not obey Apostolicall decrees and the question or controuersie betweene the Iesuites and their adherents on the one part and the other priests on the other part was whether they were bound to giue credite to a Cardinals letter for their subiecting themselues to one who had nothing els to shew for the authority which he challenged A man may admire an asse when he seeth him vnder a huge burden who yet will laugh heartily to see him take a harpe in his pawes to play thereon or sing vnto it and yet will another be very iustly iudged an asse who will affirme that this man laughed at the harpe and not rather at the asse yet wil he haue his reader to conceiue that the priests did scoffe at the Canon yea more then this that hereby it is apparant that they meane to liue vnder no rule at all These are the aduertisements of which hee spake in the end of his preface to make more deepe reflection of the sayings in the priests bookes by which he hath made knowen also the absurditie of his owne spirit and speech To the fifth note it is replyed that it was an euill turne for F. Lister the Iesuite to come into England to expond the Canon law or descant thereon if he read Philosophy and Diuinitie with great cōmendations in other countreys for I doubt that he hath so discredited himselfe in taking a Cardinals letter for an Apostolicall decree as euery man who commended him for the other matters will iudge that not onely he was franticke when he writ his treatise of Schisme but as many other also as did applaud it To the sixt note which he maketh no other answere is to be giuen then that it might please him to reade it ouer againe and shew some particular matter which he iudgeth blame worthy for diuers sober men haue read it ouer and ouer and they iudge the style and phrase most meete for the matter and the matter most necessary to be knowen The Appendix-maker hauing discouered how litle he had to say of the preface to the hope of peace now he commeth to the answere which was made to the Archpriests letter but first telleth his reader that the booke to his Holines and the English booke which were the cause of the Archpriest his complaint or aduertisement as he saith were inuectiue and scandalous libels and that the English booke conteined many temerarious false and scandalous propositions as well in matter of doctrine as about the actions of Superiours to all which answere hath beene made in the reply to the Apologie the doctrine of the priests prooued Catholike and the obstinate mainteiners of the contrary declared to be no better then heretickes In this answere to the hope of peace the authour discouereth an egregious audaciousnesse as well in making a shew that he can answere that which in very trueth cannot with any reason be answered as also in threaning ouermuch kindnes vpon the priests in mis-citing their words and making them say that which they neuer said a silly shift but necessarily to be vsed when no other is left to minister at the least a supposed matter to make a booke which falshood being discouered the Appendix is fully answered for as appeareth by the preface this his answere shall principally consist in laying before the Priests their owne sayings with a word or two of aduertisement In the fift leafe where he beginneth to except against the hope of peace he doth falsely tell his reader that the name of a rocke was applied to the Archpriest in this discourse for the discourse speaketh of rockes in the Archpriests letters and not as if the Archpriest were the rocke himselfe and because Dauus desireth to be instructed what is ment by rockes in the hope of peace he is to vnderstande that such things are meant as lie either openly or more hidden in those letters in which the rockes are said to be as are in the Seas vpon which ships are violently caried or doe runne infortunately when either the stormes are too great or the Pilot vnskilfull In the sixt leafe exception is taken against the application of Scripture which our Sauiour vsed if any of you asketh bread of his father will he giue him a stone but here is not one word in answere to that which was applyed to wit that M. Blackwell sought by all meanes to driue vs to say against our owne soules that we were Schismatickes yet crieth he out that passion ouerbeareth iudgement and modestie and all other good respects In the same sixt leafe he threatneth the priests downe that they should say and not deny that the Archpriest confessed that the instructions which he first shewed as from Rome were not made in Rome but some in England by vertue of those which came from Rome giuing him authoritie to make particular orders or instructions c. alas the goodman is much mistaken for the two priests here named to wit M. Collington and M. Charnocke who will giue ouer the office of accusers and witnesses for which
the matter they doe adde of their owne in their English translation the word Here which is not in the Latine to the end it may seeme to tie the Protectors office to the place it selfe which is most absurd to any man that will consider the meaning of these words which is that the Protectors office is giuen ouer any nation order of religion or the like to protect or defend them in all occasions with his Holinesse and his successors vnderstood by the words Sea Apostolike whether it be in the Court of Rome or out of Rome for when the Pope lay at Auignon in France for examples sake yet was the office of Protector also in vse And when Cardinall Caietane our late Protector was Legate in France and Polonia his office of Protectorship ceased not whensoeuer hee would deale in any matter c. and this is sufficent for this first point which seemeth to include both folly and audacitie In this story were first to be answered why apud nos is thus translated Here with vs But I wil leaue this to Grammer boies who know that this word apud doth import a place consequently in the very nature of the signification and as I thinke neuer vntill this day was this translation iudged faultie est apud me he is here with me or est apud illum hee is there with him and it cannot but argue a greater will in the Appendix-maker then power to finde a fault The rest of the story is as absurd for who did euer say that a Protector did leaue his office when he was out of Rome the priests words are that it did not stretch further then the Court of Rome which are true although the protector be in Polonia for although hee be there in person yet may hee deale by letters in the Court of Rome and at Rome and all this while although the man who hath authority be farre from Rome yet his authoritie in that kind stretcheth it selfe to deale no further then in the Court of Rome And put the case that the Pope should goe againe to Auignon and come no more at Rome this fellow will not denie that he remaineth still Bishop of Rome and that as Bishop of that Sea hee gouerneth the Church and consequently there must be the Court of Rome and not in Rome for that as I take it the Court is where the prince is and this way also are the words true which were vsed that the Protectors office stretched not it selfe any further then the Court of Rome wheresoeuer that Court is kept And this is sufficient for to shew the folly and audacitie of the Appendix-maker who would take vpon him to correct what it seemeth he vnderstood not In hoc Consistorio c. In this Consistory that is the College of Cardinals or the Popes Counsel saith Zechi de statu Illust D. Card. Num. 9. euery Prouince and congregation of regulars and kings haue their fathers gardians which are called Protectors who in the Consistorie doe propound the elections and other causes of the Prouince committed vnto them and answere to those who oppose against them And for the second sayth he about demurring vpon his Holines letters we iudge it to be of much more importance and far more perillous yea temerarious doctrine for if it be lawfull for any man as our brethren here auerre to demurre vpon his Holinesse letters with minde to giue a reasonable cause thereof afterwards what end will there be of strife what obedience what resignation of willes and iudgements to our Superiours commandements c. See how this ignorant companion vrgeth it as perillous and temerarius doctrine notwithstanding he was shewed in The hope of peace that it was most Catholike doctrine and according to the ordinances of holy Church and he was referred for his learning to the order of Pope Alexander the third Cap. Siquando de Rescriptis where the Pope writeth in this manner to the Bishop of Rauenna Si quando c. If at any time we direct any thing to your brotherhood which may seeme to exasperate your minde you ought not to be troubled and afterward hauing considered vpon the qualitie of that businesse for which you are written vnto either reuerently fulfill our commandement or signifie some reasonable cause by your letters why you cannot fulfill it for we will beare it patiently if you shall not doe that which hath been or shall be suggested vnto vs by euil insinuation There is in the same place another saying of the same Pope cited Cap. Cùm teneamur de prebendis dignit to the same effect and this poore fellow not being able to make any answere hereunto telleth his blind obedient a tale of obedience as though this Pope Alexander had exhorted men to disobedience when hee told them that they should giue him a cause by their letters why they did not or could not do as they were commanded by him In the eleuenth leafe for want of matter in the hope of peace he falleth into the Copies of discourses and according to the erronious vaine in which he was in the Apologie hee excepteth against that which is said by the Priests that authoritie is not an infallible rule of trueth in all who haue authoritie and out of that which is said that but one vpon earth is warranted from error and not he in all things And hereupon he inferreth thus how sayth he can our English people assure themselues but that this institution of the Archpriest was one of the things wherein he might erre By what Law Logicke or Diuinitie can this fellow shew that his Holines cannot vpon false information doe a greater matter then the confirmation of an Archpriest in the authoritie of an Archpriest It was woont to be no temerarious or perilous doctrine to affirme that a Pope could commit a sinne which is a greater matter then not to be well aduised in the institution of an Archpriest for the sinne groweth of frailtie in the man and euill aduise or information by which the Archpriest is instituted in his office may come from another in whome his Holinesse may repose a trust and be deceiued All the rest which followeth in this eleuenth lease is often answered in the priests bookes and lately more at large by M. Doctor Ely in his notes vpon the Apologie and by M. Collington in his iust defence c. and there is a reason giuen in the place quoted in the 11. leafe of that which is there brought out of the hope of peace And the fault or disgrace which this fellow would should light vpon his Holinesse concerning the institution of the Archpriest in that manner that it was the Priests haue alwayes layd vpon the informers who procured such dealing as was in a matter of so great moment neither haue the priests challenged the ordination at any time for a matter of plot as proceeding from his Holinesse but as it proceeded from the Iesuits who were known to
and no man of reason or learning euer taught the contrary howsoeuer any lawe made by prince should stand in force although hee were induced thereunto by false motiues and therefore is this comparison fasely made here and most ignorantly And no lesse false it is which is here affirmed that there was a diuision begun betweene Catholicke priests and Religious men as well for the matter of the pretended association as also about the slandercus Memoriall fent ouer by Robert Fisher for so soone as the priests perceiued that some did dislike of the association they gaue ouer the soliciting it here in England and this matter of the Memoriall came too late from England to Rome as is shewed in the reply to the 8. Chapter of the Apologie to be a case of this subordination but somewhat must be said to patch vp a broken matter and rather then faile the religious men shall now be brought in who were cleane out of the Card. Caietanes letter as now we haue it In the same 20. leafe this author sayth that he will end with one tricke more of theirs wherewith they end this booke that is that Fa. Garnet hauing written to them a letter exhorting to peace and telling them that he doubted not but they sought the glory of God and consequently would hearken to the meanes c. they now will needs take him at his word threape vpon him that he knoweth they seeke nothing but the glory of God in all these their actions and scandalous attempts Fa. Garnet say they knoweth wee doe seeke the glory of God and witnesseth so much in his letter dated on Midsommer day last past Loe here how substantially they prooue by F. Garnets testimonie that they doe seeke the glory of God euery child will laugh at this and so we need to say no more of it First it is false that Fa. Garnet is said to haue written vnto them for his letters were to certaine other prisoners to deale as it were betweene both parts Secondly hee proposed such meanes as hee himselfe best liked but were not indeede any meanes for peace Thirdly howsoeuer this fellow cauilleth or commenteth vpon the hope of peace there is nothing there cited but what F. Garnets letter will beare I know also sayth F. Garnet that those which complaine against vs doe desire Gods glorie but it is to be vnderstood according to the meaning of the Iesuits as it seemeth who alwayes doe meane what they list and euery childe may very well laugh at it and hee who taketh hold of any thing which proceedeth from them is as sure as he is of the wet Eele which he hath by the taile yet true it is that thus the Iesuite writ but what meaning hee had he shall expound himselfe for so hee will whatsoeuer his words are and so we need to say no more The Appendix maker hauing scurried a little ouer the hope of peace of which he would gladly haue bin discharged much sooner runneth ouer the booke which is dedicated to the Inquisition in which his labours there occurreth no new thing worth the noting In this he spendeth almost foure leaues the most part thereof is in gentle perswasions yet can hee not ouerpasse Ma. Charnocks going into England contrary to the sentence wherein he was charged vnder mortall sinne not to goe as he interpreteth the sentence he telleth moreouer how that Cardinall Burghese writ a letter vnto M. Charnocke while he was yet in France disswading and condemning that fact if he should doe it c. which the letter it selfe and the Apologie also fol. 156. conuinceth of an egregious falshood Afterward hee telleth his Reader that M. Charnocks reply was so irreuerent and malapert as any modest man that shall read it can but feele his eares burne in behalfe of so honorable and venerable a man as the good Cardinal is but there is not one of M. Charnocks reasons answered which doe iustifie his returne into England notwithstanding that sentence which was giuen in the letter of the two Cardinals Caietane and Burghesius neither is it the fashion for this fellow to answere the reasons otherwise then as olde heretickes were wont who when they had not what they could say against the Catholikes they would breake into railing and in the 24. this fellowe not knowing in what particular to take exceptions against the narration of the vsage of M. Do. Bishop and M. Charnocke at Rome he telleth his reader that they set it forth so tragically as any acte euer done by Nero Caligula or Dioclesian A good commendation for those who were the cause thereof nothing being there set forth but what was most true Lastly there is a little somewhat in the defence of F. Parsons of whom this authour cannot deserue too much but his actions haue ben too grosse in the managing of this matter to be now concealed or smothered vp God send him his grace that he may see his owne naughtinesse in time and saue his soule after so many desperate aduentures which also I heartily wish to them all who haue either maliciously or ignorantly run this wicked course against Catholike priests ⧠The Contents of the Chapters with the page wherein euery Chapter beginneth Chap. 1. HOw the Author of the Apologie playeth at All hid with his Reader and while he is couered vnder the name of vnited Priests he discouereth himselfe to be a Iesuite pag. 5. Chap. 2 A Table of some notorious falshoods and apparant shiftings which are contained in the Apologie pag. 8. Chap. 3 An answere to those calumniations which the Apologie-maker setteth out in a booke intituled Of certaine principall deceits falshoods and slanders pag. 18. Chap. 4 How the Author of this Apologie followeth that counsel which Achitophel gaue to Absalom 2. Reg. 16. that other seeing how he abused his Holinesse might the more desperately adhere vnto him pag. 39. Chap. 5 How the Apologie-maker by the same reason which he giueth for the publishing of his Apologie doth giue light to his Reader to conceiue the iust cause which the priests had to print their books pag. 55 Chap. 6 How this present controuersie about the abuse of this new Subordination is deduced from Iohn of Gaunt and other matters most impertinent thereunto Apol. cap. 1. pag 63. Chap. 7 How this Author of the Apologie while he would inueigh against dangerous and temerarious propositions engageth himselfe further then becommeth a Catholike Apol. cap. 2. pag. 105. Chap. 8 How this Author layeth his plot for the disgrace of Secular priests and draweth on his Reader with diuers idle stories Apol. cap. 3. pag. 142. Chap. 9 How this Author pursueth his impertinent discourses of troubles among the English in Flanders France Italy and Spaine Apol. cap. 4. pag. 147. Chap. 10 Howe the stirres in the English Colledge at Rome beganne the cause whereof this Apologie-maker doth seeke to colour and to lay it where it should seeme it was not Apol. cap. 5. pag. 151. Chap. 11. How this Author be stirreth himselfe to lay the fault of the scandalous diuision in Wisbich vpon those Priests who would not subiect themselues to that insolent Agencie of the Iesuits Apolog. cap. 6. pag. 153. Chap. 12 How this present controuersie is dissembled and fetched from a head in Flanders by the Apologie-maker Apol. cap. 7. pag. 158. Chap. 13 How the Authour of the Apologie to cloake the Iesuits their dealings concerning the institution of the new Subordination perswadeth his Reader that his holinesse was moued thereto by certaine letters which were long after written Apol. cap. 8. pag. 171. Chap. 14 How this Apologie-maker perswadeth his Reader that his Holinesse was mooued to imprison the two priests who went first to Rome by certaine letters which were written long after his resolution to imprison them and how he iuggleth about that which chanced vnto them in Rome Apo. cap. 9. pag. 228. Chap. 15 How this Apologie-maker shuffleth off the true cause of this present controuersie and layeth the blame therof vpon the Secular priests Apol. cap. 10. pag. 264. Chap. 16 How the two bookes against which the Apologie is written are slightly run ouer with a few cauils against them Apol. c. 11. pa. 300. Chap. 17 How this Author busieth himselfe to purge F. Parsons of his expulsion out of Baliol Colledge at Oxenford and other matters wherewith he is charged Apol. cap. 12. pag. 322. Chap. 18 How the Secular Priests appealing to Rome and going to his Holinesse for iustice against the vniust slanders of the Iesuits and their adherents are falsly and with great ignominie to the Sea Apostolicke compared by this Apologie maker to Alcymus and to Simon who went to Demetrius and Apollonius heathen persecuters of Gods people and his Priests Apol. cap. 13. pag. 331. A Reply to the Appendix of the Apologie pag. 341. FINIS