in Babylon saluteth you and no man doubteth but that he was then in Rome and meant no other then to write from Rome And shall wee say that hee gloried in vttering an vntrueth But whereas this fellow affirmeth that this booke was printed in London by the fauour of the Bishop and permission of his Purseuants he discouereth that which was neuer known vnto him who paid for the printing thereof as I haue beene before very credibly informed But to let passe these friuolous toyes and foolish exceptions which might be quitted with a reall falshood commonly vsed by the author of this Appendix in publishing his libels vnder the name of the vnited priests who poore fooles must beare all the blame thereof and runne thereby into perpetuall infamie I will shew what exceptions this absurd fellow taketh at the preface of the booke which he impugneth Out of the Preface hee hath picked a fewe sentences out of which hee gathereth certaine notes worthy himselfe as first that they are called the priests as if they were either far the greater part or the most eminent priests of all England Secondly that they affirme how that they haue set foorth two bookes in the necessarie defence of their good name and fame which necessitie he affirmeth to be no other then the force of their owne passions and telleth a tale of King Edward as he sayth or some former King Thirdly he noteth a comicall veine in the beginning of the Preface and that the priests doe descrie a stage spirit by mentioning fooles and physicians and morning and euening meditations which hee affirmeth that they did vse when they were vnder the Iesuits Fourthly he noteth more of this kind mingled also with some sauour of impietie in these words of the Preface The Iesuits might haue played with their Canons vpon such as resisted the Apostolicall decrees c. And a little after Fa. Lyster being alwayes ready with his Canon nullifas est c. Here loe who seeth not that these men sayth he by scoffing at Canons which are nothing els but Ecclesiasticall rules meane to liue vnder no rule at all c. Fifthly hee noteth that the same Fa Lyster who cited that Canon read both Philosophie and Diuinitie with great commendations in other countreys Sixtly hee citeth a sentence of which he misliketh both the style and the phrase Concerning the first note or exception sufficient hath bene said and how that the greater part in a communitie may be mislead and the part which hath iustice for it deserueth the title of the whole for that in Courts of conscience and iustice the faultie although otherwise far exceeding in number is accompted either the lesser part or no part at all but onely as a faction against them who haue the trueth on their sides which hath bene declared by the Cardinals of the Inquisition and his Holines also to be with the lesser part of the priests To the second exception it is replied that no man of any sense can deny but that the most impious slanders which the Iesuits the Archpr. and their seditious adherēts did raise against the priests were a great necessitie for the priests to set out their books yea after their appeale was made vnto his Holines because these fellowes desisted not from their wickednes but persecuted the Appellants and the more eagerly for this fact of their appellation labouring in all places to defame them and abridging them of their charitie as they call it which otherwise such of the Appellants as either in prison or elswhere are in want were wont to receiue for their reliefe And as for his tale of King Edward the Confessor or some former King it is not his fortune as I thinke to thriue with his tales First because how commendable soeuer a touch of a comicall vaine may be in serious or graue matters yet it is absurd in him who shall vse it and yet finde fault therewith in the very same matters as this fellow doeth in his thirde exception which I haue noted Secondly because his tales are returned vpon himselfe much more fitly then he deliuereth them against his aduersary He remembred a story that is recorded in one of our ancient writers either of King Edward the Confessor or some former King who being complained vnto by a certaine woman with great vehemencie that an other had called her skold she being conuented and not able to proue it she was cōdemned to prison but she replyed saying well then I must to prison not for that I haue spoken vntrueth but onely for lacke of a witnes Wherewith the king being mooued saide In good scoth I thinke you haue reason and that in this matter I may bee your witnesse for that this woman in accusing you and defending herselfe hath prooued her selfe a very skold in deed Thus saide the King and the parable needeth no great application for mee thinke euery man will vnderstand it and our brethren are like to haue the same successe in the ende if wee bee not deceiued which wee leaue to the euent and triall Thus farre the tale of the skold and in the very next wordes he blameth a Comicall veine in so graue a subiect as this is But to the skold This Authour leaueth the parable as he termeth it to euery man to vnderstand it and if it be not vnderstood as he would it should he is to blame himselfe would propound such parables and would not expound them This skold I take to be Fa. Lyster the Iesuit and in him his fellow Iesuits and the Archpr. with his faction who mainteined that treatise of schisme and infinite other slanders and wicked actions against the other priests who being many wayes put to silence as hauing their complaint by appellation not admitted and commanded not to name it wherein they had bene most iniuriously slandered do somewhat resemble therein the woman who could not proue the skolde to be a skolde But if king Edward the Confessor or any other king if not so saint-like yet not altogether senselesse would take that treatise Of schisme and attentiuely reade it he cannot but see a singular president for all the skolds which should for euer after succeed First the very title of the treatise doth shew that it was made by a skolde for this it is Aduersus factiosos in Ecclesia Against the factious in the Church and this word factious is often vsed but because it is not significant enough in the third paragraffe toward the end thus he proceedeth Sed adeant nugaces isti ac in theologia homunculi vllam rempublicam c. that is But let these triflers and pigmies in diuinitie goe to any common wealth c. Who would haue thought that F. Lyster a Iesuite would haue growen to such an insolencie against priests whereof some were his fellowes in studies some so farre his ancients as they might haue bene his Masters in diuinitie and many more of them might haue excelled him were he a
any such matter compelled by your slanders should they not say truth seeing fiue or fixe partly Seminaries partly residences haue beene erected by them c. Well good sir not to deuine here what slanders they were which so happily compelled the Iesuites to speake of their so great benefits vnto the priests I will keepe mine eye-sight for the 3 5 10 and 12. chap. where I am told I shall see more of this most insolent ingratitude And in the meane while I will hope that the Iesuits of their charitie will forgiue them all who compelled them to speake so much of their owne great good deeds which were they a thousand times more then they are the Iesuites ought not to embolden themselues or challenge thereby a greater libertie to abuse men at their pleasure and it is a silly proofe that they haue not abused men in one kind because that they haue done them a good turne in another And with this the table was taken vp for the author had no other meaning when he set you to this table of principall deceits falshoods and slanders then to let you haue a taste of those two libels which the discontented priests did set forth to wit the booke dedicated to his Holines entituled Declaratio motuum A declaration of stirres c. and the English booke entituled The Copies of certaine discourses But alas poore man either his wits appeare hereby to be very shallow who out of an infinite heape of slanders calumniations and contumelious speeches which hee sayth are contained in the priests bookes could no better furnish his table with deceits falshoods and slanders which here hee vndertooke or his malice extreame great to make such a vaineglorious shew where the principal stuffe was of no more moment then is already shewed in these 28. pickt points to discredit the Latine booke and the authors thereof who alwayes haue will shew that they meane better then hee doth and tend to that place to which honest priests should tend and hope to arriue in the end whence it is to be feared they shall behold the Author of this Apologie lying and too late repenting this and other his misdeeds The rest that followeth in this Latine booke about the Appellation sayth this Author as also about a fond and seditious Latine letter of M. Iohn Mush thereon ensuing are sufficiently examined Cap. 10 and 11. Apol. But vnlesse the 10 and 11. Chap. be too too much ouerseene there is no one point of the Appellation examined There is somewhat said to M. Mush his letter in the 11. Chapter which is little to the purpose The examination of the English booke entituled The Copies of discourses is for breuitie sake put off to the 1 2 7 and 11. Apol. where it is to be defended not to haue any thing in it worthy the name of a scandall but to a Pharisie and thereby it will be shewed to bee a worke fit for Catholike priests to write and publish to the world their case standing as then it did And their fact will appeare the more iustifiable by how much it will appeare by the answer to this Apologie that they cannot be disprooued but by manifest falshoods deceits and slanders After these notes or exceptions against the Latine booke which was dedicated to his Holines vnder this title Declaratio motuum c. march certaine principall persons which the Reader must beleeue are iniuried by the priests and are defended by the Apologie amongst which there are such placed as the Authors might with more honestie haue made two lists one of those most honourable personages the other of the rest but since that they haue put them all in one companie one answere shal serue to the whole list that howsoeuer his Holines is here abused in the Epistle and the honour of the honourable is touched in this Apologie the priests at no time haue iniuried either them or any the other by-hangers neither can the contrary be shewed as any man who knoweth what vse this author will make of a little may iustly imagine in that there is no one place cited out of the booke written by the priests or in this Apologie where any abuse is conuinced And although sometimes in this Apologie the author putteth his reader in mind of such matters he doth discouer nothing but his owne desires in some and follie in other his exceptions as shall be shewed when occasion is offered And in the meane while the discreete reader may iudge whether this authour or publisher were not past shame who could not but know that the priests had bene with the Nuntio in Flanders and acknowledged his authoritie And to that end that no principall thing be hidden from his reader he hath after principall deceits and principall persons set down the principall authors spreaders of the bookes wherein these principall deceits are contained the principall persons iniuried And in naming those which he doth name for the principall authors he hath committed a very grosse error in his Preface where he seemeth to doubt who were the authors And in the end he concludeth thus So as these bookes must needs be presumed to haue bene published either by some one or few discomposed passionate people or by some heretike or other enemie to dishonour them all and discredit our cause and nation and so as to such we shall answer c. what man of iudgement will not say that either the memorie of this fellow is very short or his honestie very small who hauing named whom he thinketh to be the authors maketh his answere as to heretikes And if to these be added those disgraceful speeches which are vsed in the beginning of the 3. Chap. fol. 20. against the Authors of the bookes impugned by the Apologie his most audacious friendes will blush at his folly for there very contemptuously he affirmeth that some of them went ouer poore seruing men other souldiers what an ingratitude and dishonor is this to Fa. Ignatius Laiola the souldier and Iesuites founder other wanderers in the world c. Possibly this good mans wits are not alwaies at home and they should doe him great iniury who should looke for one wise worde from him which is not put into him by some other If he had not named those sixe for the principall authors of the books he might with lesse shame haue vttered his foule conceite but hauing named them hee cannot auoide the note of a most malitious false companion what godly pretences and promises soeuer he maketh of modestie in this Apologie CHAP. 4. How the authour of this Apologie followeth that counsell which Achitophel gaue to Absalon 2. Reg. 16. that other seeing how hee abused his Holinesse might the more desperately adhere vnto him THe Epistle which followeth to his Holinesse and is saide to be translated out of Latine into English after some time of probation expired was admitted and annexed to the Apologie It had bene very great pitie to haue
prophecie as that any good or ease should come to the Catholicks by the absence of the Iesuits in England Wotteth he not that his Holines knoweth that no euill is to be done although good should ensue thereon If it be a sinfull act to call the Iesuits out of England what feare is there that his Holines would doe it If it be no sinfull acte to call them out of England and that thereupon may come ease and quiet to the Church which hath bene a long time in the more grieuous persecution in regard of the hard opinion which our Prince and Counsell haue had of their statizing vnder a colour of pietie and Religion how farre are these fellowes from that Spirit of Ionas who willingly yeelded himselfe rather to be throwen out of the ship into the sea then that through his default those who were in it should perish But of these matters we shall haue cause elswhere to delate more at large And in the meane while wee make humble request to the indifferent Readers to note well throughout the Apologie how farre this Author is from all Authenticall testimonies in laying downe the grounds of all such matters as are now in question for we are not here to stand vpon such impertinent stuffe as he thrusteth into his booke to the end that by shuffling in sometime some part of our matters he might make them odious to such as will runne ouer his packes without searching into them what is therein belonging to our controuersie and how little coherence it hath with that other with which it is ioyned 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 bookes THe Preface of this Apologie is to the Catholikes of England to fore-arme forewarne them what is meant thereby lest the matter being otherwise taken then it ought to be should yeeld to scandall and thereby ouerthrow sayth he and worke your ruine which is intended and permitted by Almighty God Father of all mercies to your triall and greater merit c. But this fore-arming of the Catholiks is such as they ought all to be forewarned what is meant by this his fore-arming For what Catholike or worthy seruant of God as he tearmeth them hath euer before this time beleeued that either scandall or their ruine hath been intended howsoeuer it hath been permitted by Almighty God vpon some cause best knowen vnto his diuine Maiestie For how farre off is this fore-arming or forewarning from his doctrine who sayth that the betraying of Christ was Gods acte in Iudas aswell as repentance in S. Peter But I pray you see how he goeth on affirming that Christ sent aduersaries to afflict his Church and which is most ridiculous he auoucheth that he sent a new kind of aduersaries neuer heard of in the world before named heretikes that tooke vnto themselues the name of the best sort of Christians c. If there were no heretikes before what were the Pharises and Sadduces Of whom Ioseph lib. 18. Antiqui Iud. cap. 2. affirmeth that the Pharises held opinion that those soules who after the separation from the body were found good did returne againe to some other bodies And that the Sadduces did thinke that the soule died with the body And doubtlesse this was the cause why it is so precisely recorded in the second booke of the Macchabees cap. 12. that Iudas did thinke piously and religiously of the resurrection For about this time did these people rise and fell very quickly into these heresies perchance the sooner for their very great pride which they tooke of their ouer selfe-weening religious course of life Of the Saduces we haue many testimonies in the new Testament and of their error as Math. 22. Mar. 12. Luk 20. and Act 23. but two notable places there are in the Acts of the Apostles which shew not onely that these were errors but heresies and that they were Heretikes who are related by the Euangelist to haue assaulted our Sauiour We reade in the 5. chapter a company thus described Quae est heresis Saducaeorum which is the heresie of the Saduces And in the 24. chapter Tertullus the oratour accuseth S. Paul before Foelix the President in this manner Inuenimus c. We found this pestiferous fellow both raising contention against all the Iewes in the world and broaching the sedition of the sect of those of Nazareth And for that word sect there is in the Greeke copie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heresie And in the same chap. S. Paul answering for himselfe acknowledgeth that he serued God in that way which his accusers called heresie Can there be any plainer Testimonies that there were heresies among the Iewes and so accounted by them and the men accused thereof who held such opinions But this good fellow writeth to such as hee thinketh will not bee euill conceited of him howsoeuer he abuseth them or himselfe but will rather take his wordes for oracles how contrary soeuer they are to trueth Hereupon also he emboldeneth himselfe to cast many doubts and suspitions into his readers head against the priests whom he calleth Libellers First because as he sayth There is no certaine author of their bookes named Secondly because no licence of superiors for printing is named Thirdly because worthy men are defamed by name without intention or possibility to proue it by lawful meanes To the first I answere that the authors names are as leageably set downe in the bookes which the priests set out as the authors names of this Apologie That booke which is dedicated to his Holinesse is set out by the priests vnder their owne names as appeareth by the title of the booke where it is sayd to be giuen to his Hol. by the priests who were most vniustly defamed of schisme and other crimes And in the appeale their names are particularly set downe who they are Pag. 119. and the other are set out in the same maner And this Apologie is sayd to be written and set forth by priests vnited in due subordination to the Archpr. but the reader must go looke who they are This exception therefore against the priests bookes is very absurd and proueth that the Apologie commeth neerer to the nature of a Libel then the Priests books To the second I answer that in case the Superiour be a party laboureth what he may with all men that the trueth of the question be not knowen and to that end forbiddeth that any thing be written or read which may giue satisfaction to indifferent men it is not necessary to expect his licence neither is it a note of a Libel to print without it To the third I answere that there is no man touched in these bookes but for such matters and vpon such ground as the authors of them are ready to iustifie and haue alreadie shewed that they haue intention to proue
and such as would gladly be seene in any of his actions and his fellowes who both in their Libel which was spread abroad vnder F. Lister the Iesuits name in this Apologie yea almost immediatly after this godly resolution are so farre from Christian spirit or ordinary modesty as it could not but be an exceeding ioy to all their friends to see any iot of Gods grace or assistance of his holy Spirit in them But as it seemeth by the latter end of this preface there is some kinde of resistance made against this assistance of Gods grace and holy Spirit Where this authour faigning vnto himselfe that these bookes against which he writeth could not be published in the style they goe in by any modest and Christian spirit he concludeth that they are published by some one or few discomposed passionate people or by some heretike c. and so as to such we shall answere saith he and not to our brethren yet doth his answere throughout all the Apologie light vpon the Priests although indeede the termes which are vsed would much better fit an heretike against an heretike so little doe they sauour either of modestie or Christian spirit CHAP. 6. How this present controuersie about the abuse of this newe subordination is deduced from Iohn of Gaunt and other matters most impertinent thereunto Apol. cap. 1. HAuing shewed through how foule darke vneuen and ill sauouring an entry this authour hath lead his deuoted to this Apologie the indifferent reader may probably coniecture that in the end there will be nothing to be seene but a boldnesse in auerring any vntrueth a sleight in casting mistes before his eyes to hold him still in ignorance of the trueth a defect of plaine dealing when he is driuen to say something and a heape of slanders with most odious insinuations to bring the Secular priests into contempt and obloquy In the first chapter of the Apologie intituled What great hurts haue come to England by emulation of the Laitie against the Clergie and of Secular priests against religious and of the state of the present controuersie in question he maketh an abridgement of the whole booke following and contriueth it in such manner as whereas he beginneth at Iohn of Gaunt he might asmuch to the purpose haue begunne at the diuision emulation and contention which the enemy raised in Cain against his brother Abel For although he intitle the Chapter of hurtes come to England by emulation and therefore a story of emulation in England may seeme to come neerer to his purpose yet his discourse being of emulation by which the reduction of England to the Catholike faith hath bene hindred he might aswell haue applyed the story of Abel and Cain as that of Iohn of Gaunt and Iohn Wickliffe who were dead and buried Iâ—… Stow. in vita Ric. 2. An. 1384. and this last also had his bones taken vp and burned aboue 40 yeeres after to wit in the yeere 1425. by commandement of Pope Martine the 5. which was an hundreth yeeres before the discontinuance of the Catholike faith in England or the least declining thereof as may appeare by the most zealous disposition of K. Henry 8. who in Anno 1521. deserued that most glorious title Defender of the faith But let vs see how handsomely he patcheth his geere together thus he beginneth the first chapter If euer the enemy of mankind did bestirre himselfe and all his power to let any publike good of the English nation it hath bene in this of the reduction of the Catholike faith For hindring whereof he hath tried all his possible meanes as before we haue noted but especially that of diuision emulation and contention hath bene his chiefest For by emulation of the Nobility against the Clergie and of Secular priests against religious he raised Iohn Wickliffe aboue 200. yeeres past whom Iohn of Gaunt Duke of Lancaster sonne to King Edward the 3. together with the residue of his faction vpon emulation he had with B. Arundel of London B. Wickam of Winchester and others did set vp and maintaine against those and the rest of the Clergie especially against religious men that had possessions Wickliffe being a Secular priest himselfe Thus saith this author and then he goeth forward affirming how that certaine motions were made concerning the taking away of the Abbey lands giuing them to the Crowne which motions were made vpon the same emulation vnder the Kings Richard 2 Henry 4 Henry 5 and others and tooke effect in the time of King Henry 8. And in the end concludeth that the want of restitution of Abbey lands was the hindrance of reconciliation in Queene Maries dayes But this doubtlesse argued rather an vnwillingnesse in the Laitie to part with the Church liuings of which they were now in possession then an emulation in them against the Clergie or religious And therefore in this conclusion the Author doth seeme much to forget himselfe who vndertooke to shew that emulation and not want of restitution of Church liuings hindered the reduction of England to the Catholike faith It seemeth that hee aimed onely at this that the controuersie being now principally betweene some Secular priests and some religious hee might driue into his Readers head some sinister conceit of the Secular priests and to that ende telleth a tale of the enemie of mankinde and how hee raysed a Secular Priest against religious and how that malice tooke effect in K. Henry the 8. dayes and the Laity would not restore the Church liuings in Q. Maries dayes And if the Reader can put all this together and cry out against the Secular Priests habetur intentum as truants vse to say in the schooles when they knowe not how to deduce the conclusion to their mindes in forme out of the premisses without laughter in the hearers We haue before shewed how that neither by Wickliffe nor by Iohn of Gaunt there could be any hinderance of the reducing of England to the Catholike faith and consequently how impertinent this story is to that for proofe whereof it was brought But for the better discouering of this fellow his falshood and sinister dealing you shall vnderstand that this Iohn Wickliffe was a Secular Priest And although in receiuing that holy Order he also receiued so indelible a character as he must be still a Priest how wickedly soeuer he behaued himselfe yet he did not receiue any confirmation in grace but might fall into most great enormities as the most holy not confirmed in grace may doe And entring out of a melancholy humor which grew vpon him by being depriued of a benefice which he had into a good conceit of himselfe that he was not sicut caeteri homines as other men were hee changed his life from the ordinary life of the Secular Priests into a streighter rule and tooke another habit Io. Stow in Ed. â— An 1377. He and all his followers went barefooted and in course russet garments downe to the heeles and in
Iesuits it is a meere mockery as may appeare by the letter it selfe for so much as is set downe to this purpose in this Apologie cap. 2. fol. 11. where we find these words I haue heard to my great griefe that there is not that good correspondence betweene the Fathers and other priests I cannot tell vpon what discontentment c. But whereof soeuer it commeth it is of the enemie and with all possible discretion and diligence by the wiser sort on both sides to be rooted out or els it wil be the ruine of the whole cause c. And therefore in this point especially M. Mush be earnest and peremptory with all parties and euery one in particular c. By which we vnderstand not how it may rather be gathered that there was a factiō by the Secular priests against the Iesuits then that there was a faction by the Iesuits against the Secular priests neither is here any relation to any former speech had with him as doubtlesse there would haue bene had M. Mush giuen any such information to him but rather the contrary as may be gathered by these wordes I haue heard to my great griefe c. which argueth that this was put into his head by some other that this being before layd for a groūd they might afterward build thereon to their owne best liking nothing at any time being accounted so much their honor and glory as others falling out which howsoeuer they doe vnderhand nourish it while they would seeme to remedy it maketh them wise and charitable purueyours for the common cause and what not good men beeing as innocent of these broyles and diuisions as Sinon was of the betraying of Troy Moreouer it may appeare by this letter that the Car. had a very great good conceit of M. Mush who would employ him in a matter in which lay the ruine of the whole cause and therefore willed him to be earnest yea and peremptory with all parties His good affection was also shewed in that at his cōming into England he perswaded the Pope to giue vnto him very speciall faculties and power to name at his returne into England to a certaine number who hoc ipso should haue the like And yet this author is not ashamed in this place to set downe to his discredit these words Hauing bene with the Cardinall at Rome and hauing done some euill offices as is presumed c. the Card. perceiuing his humour wrote most effectually to him and by him to others against this diuision and faction but little preuailed And in the margent there is a note of the aboue cited letters which as they are set downe in the Apologie are a most absurd instance to proue thus much as is here presumed of the Cardinals sinister conceit of M. Mush as that it was farre from trueth which was auowed that the Cardinall was disunited from the Fathers before he died For thus this author maketh his tale hang together But it litle preuailed as now appeareth onely it may serue to prooue how false and farre from trueth it is which he M. Mush and others of his faction doe auow in their bookes that the Cardinall was disunited from the Fathers before he died for that he said as they relate that when he should be dead farre greater troubles and oppositions would fall out against the Iesuits which may be true for that he saw so much emulation against them by Libertines and factious people already begun in his time which yet were reteined somewhat from breaking forth by this authoritie while hee liued But the Cardinall liuing yet sixe moneths longer what proofe could this letter be that hee was not disunited from the Iesuits before he died Or what proofe is it of any such vnion to the Iesuits when he writ it as it could not be likely that hee was disunited before he died he willeth Master Mush to be earnest and peremptory with all parties in which words the Iesuites are included aswell as the Secular priests and consequently the Cardinall was peremptorily conceited that somewhat was amisse in the Iesuits or else hee would not haue bene so bold with them as he might vpon any small occasion with the Secular of whom he had a particular charge To our remembrance also the words of the Cardinall related vnto vs were not those which are here cited to wit that when he was dead farre greater troubles and oppositions would fall out against the Iesuits but that there would be very great troubles by the Iesuits their ambitious courses bad carriages towards the Secular priests And this gloze that he foresaw so much emulation against them by Libertines and factious people is piously made by this authour that the reader should be out of doubt what spirit it is which doeth assist him in the making of this his necessary Apologie But the good Cardinall being dead in the yeere 1594 all factions saith this fellow brake out together against the Iesuits destitute now of the Cardinals assistance c. This Author mistaketh the matter For after the Cardinals death the Iesuits began their raigne in euery place where any English were resident as at Rome and in England especially at Wisbich where through the folly of the Lay Catholicks they had greatest hope to preuaile first and afterward to haue an easier conquest of the rest The stirres troubles of Rome are particularly to be set downe in a discourse thereof whither wee are to referre the Reader The stirres in England began at Wisbich by the insolencie of the Iesuits there in durance F. Weston F. Buckley F. Bolton and others who had deuoted themselues particularly to their order or passed their vowes in secret And to effect this the better the Lay gentlemen by whose charitie the Castle had bene relieued were dealt withall by the Iesuits or their factious adherents to withdraw their charitie from all those who would not subiect themselues to F. Weston the Iesuit by whose instructions it is most falsly here auowed that the company had liued a Collegiall and religious maner of life for before hee came thither they liued indeed in such sort but after his comming his ambitious humor disturbed the whole house as it is set downe in a booke already published of The stirres at Wisbich And as for the stirres which were in the Low-countries the cause is here in patt set downe by the Author of the Apologie to wit that Fa. Holt and M. Hugh Owen were deemed partiall against some and did not further them for the getting of their pensions But as it should seeme these two had some intent in which because those other would not ioyne with them they were accompted as factious and not worthy of the Spanish charitie F. Holt was sufficiently knowen to haue bene a notorious actor in the yeere 1588. and was not without cause thought through his folly to haue bene the cause of the death of the duke of Parma His treacherie was afterward better