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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A07760	The anatomie of popish tyrannie wherein is conteyned a plaine declaration and Christian censure, of all the principall parts, of the libels, letters, edictes, pamphlets, and bookes, lately published by the secular-priests and English hispanized Iesuties, with their Iesuited arch-priest; both pleasant and profitable to all well affected readers.	Bell, Thomas, fl. 1593-1610.	1603 (1603)	STC 1814; ESTC S101424	145,503	220

Pope their popish faction From which and all treasonable practises good Lord deliuer vs Amen A profitable and compendious appendice for the better confirmation of the Reader VVHosoeuer can and will seriously peruse the printed volumes of many famous writers of great account and high estéeme euen in the Church of Rome cannot but behold as in a glasse of Christall that the late Romish religion commonly called of the people the olde religion is but a newly coyned religion and by piece-meale crept into the Church I say the late Romish religion because the ancient Roman religion was in déed sincere and agréeable to the holy scripture but the late Romish religion is quite contrary to the same This I proue by two means first by late practicall experience for that the institution or papall Bull by which an Arch-priest is designed the gouernour ouer the Cleargie and laitie ouer all England is a thing neuer hard of before in the Church of God as the priests themselues do willingly truly grant this is confirmed by the late order of the Capuchenes who affirme thēselues to be nothing else but only reformed Franciscans as the secular priests doe know and can it not denie For as the Francans did by little and little neglect and abolish the ancient rules of their order and brought into their societie nouelties and new deuises in stead therof and therefore were reformed by the Capuchenes and called home again to their old setled rules euen so the late bishops of Rome haue neglected and swarued from the ancient doctrine of the primitiue Church and brought into the Church nouelties new deuises of their owne inuention in stead thereof and therfore godly and zealous princes endeuour to reforme the Church and to abolish such superstitious nouelties after the examples of Iosaphat Ezechias and other godly kings of Iuda Wherof I haue discoursed more at large in my booke intituled the golden ballance Secondly by the flat testimonies of best approued popish writers The great learned popish scholeman Spanish fryer Victoria writetth in this maner paulatim ad hanc c. By little little we are brought to these inordinate dispensations to this so miserable state where we are neither able to endure our owne griefs nor remedie assigned for the same And therefore must we perforce inuent some other way for conseruation of the lawes Giue me Clements Lines Siluesters and I will commit all things to their charge But to speake nothing grieuously against these latter Popes they are doubtles inferiour to Popes of old time by many degrées Loe heere gentle reader the Popes owne renowned doctor and professed frier telleth vs plainly that the bishops of Rome in his time were not like the bishops of ●o●●er ages but did degenerate from the ancient doctrine and discipline of the Church He telleth vs in like manner that this deflection from the truth was not done all at once but was brought by little and little into the Church Thus you see or may see that the doctrine I teach is the selfesame which I receiued from the best learned papists The Popes famous Canonist Covaruvias writeth to the same effect in these words ne● me latet c. neither am I ignorant that S. Thomas affirmeth after great deliberation that the bishop of Rome cannot with his dispensation take away from monks their solemne vow of chastitie This notwithstanding we must defend the first opinion least those things which are practised euery where be turned vp side downe Thus writeth Coueruvias out of whose doctrine many godly profitable lessons may be learned First that the papists cannot agree about the Popes authority Secondly that great learned papists among whom Thomas Aquinas is one whose doctrine sundry Popes haue confirmed to be sound do denie the Popes authoritie in the premisses Thirdly that the contrarie opiniō must be defended for the honesty safegard of the Popes pretensed soueraigntie Fourthly that most miserable is the Popes religion which stand in need of such poore and beggerly shifts for the vpholding maintenance therof Fiftly that the papists haue no cause to exclaime against the mariage of priests seeing the Pope dispenseth with his owne munks to marry at their pleasure Sixtly that the doctrine of Aquinas which the Pope himselfe hath approued doth vtterly ruinate and batter to the ground the lately inuested religion of the Church of Rome Now for the better satisfaction of the ignorant I will heere briefely recount the originall of the chiefest points and articles in the late Romish religion First the Church-seruice was made in the vulgar tongue euery where in the old ancient and primitiue Church Secondly popish primacie began in the yeare 607. and that by the tyrannie of the Emperour Phocas at the earnest suit of Boniface then bishop of Rome third of that name Thirdly the Popes pardons were neuer heard of vntill the yeare 1300. Fourthly the mariage of priests was not prohibited till the yeare 385. at which time Siritius then bishop of Rome made a wicked law in that behalfe Fiftly popish ●urgatory tooke not root in the Romish Church till the yeare 250. Sixtly popish pilgrimage began in the yeare 420. Seuēthly the merit of works de condigno was disputable about the yeare 1081. Eightly the popish inuocation of Saints adoration was not known or heard of til the yeare 350. Ninthly the communion vnder both kinds was neuer thought vnlawful till the yere 1414. Tenthly the Popes Buls were not authenticall till the yeare 772. Eleuenthly auricular confessiō was not established till the yeare 1215. Twelftly generall co●ncels were euer summoned by the Emperours Thirteenthly the popish English Archpriest began his new no religion in the yeare 1006. and that by the tyranny treasons of the Iesuites All these important points are soundly proued in my booke of Suruey whither I referre the gentle reader for better satisfaction in that behalfe God grant that these my painfull studies may tend to his glory and the common good of his Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Table Alphabeticall conteyning the principall matters handled in this worke The letter P. signifieth the Page and the letter V. noteth the verse A ALlen the Cardinall was a traytour Page 93. Vers. 7. p. 92 vers 28. Allen set forth a trayterous booke pag. 108. vers 5. Allen iustified Sir William Stanleyes treason pag. 13. vers 19. pag. 166. p. 167. Arch-priest setteth vp a new religion pag. 89. v. 8. p. 179. v. 30. Arch-priest a traytor pag. 89. vers 8. Arch-priest is an Idoll pag. 104. vers 2. Arden and Someruile See treason Authors true dealing in this discourse pag. 1. vers 7. B BLackwell raigneth as a prince Page 104. vers 7. Bookes written by Parsons are traytorous pag. 173. ve 7. pag. 80. vers 7. pag. 106. vers 9. Bishop of Cassana prayed for by the Iesuites pag. 20. ver 21. Bellarmine against the messengers pag. 152.

THE ANATOMIE OF POPISH TYRANNIE Wherein is conteyned a plaine declaration and Christian censure of all the principall parts of the Libels Letters Edictes Pamphlets and Bookes lately published by the Secular priests and English hispanized Iesuites with their Iesuited Arch-priest both pleasant and profitable to all well affected readers Esdr. vers 42. Magna est veritas praeualet LONDON Printed by Iohn Harison for Richard Bankworth dwelling in Paules Churchyard at the signe of the Sunne 1603. To the Reuerend father the ornament of learning and religion TOBIE the wise graue zealous and worthie Bishop of Durham THat excellent sentence worthie to be written in golden letters Right Reuerend father which the good Iew man of God Zorobabel pronounced confidently before the mightie king Darius viz. Magna est veritas praeualet is this day verified God be blessed for it euen in the publike writings of the Iesuites against the secular priests their owne deare Popish brethren And reciprocally of the secular priestes against the Iesuites their religious fathers and holy fryers The deepe and serious consideration whereof hath possessed mine heart with such vnspeakable solace as I can not easily with penne and ynke expresse the same Such is the force of truth my good Lord that it hath enforced the professed enemies of truth a thing verie rare and to be admired to testifie the truth against themselues and to publish the same in printed books to the view of the whole world God say the popish priests hath most straungely and in verie deed as it may be termed miraculously reuealed the truth which long hath beene hidden Thus them selues write of themselues Hence proceedeth that rare conceiued ioy which hath enuironed me on euerie side And which I am well assured cannot but bring great contentment to your Lordship and to all true hearted English subiects For as the Apostle saith Some preach Christ through enuie and strife and some of good will The one sort preacheth Christ of contention and not purely but the others preach him of loue What then yet Christ is preached all manner waies whether it be vnder pretence or syncerely and I therein ioy yea and will ioy Thus wrteth the chosen vessell of our Lord Iesus The Iesuites puffed vp with enuie and malice against the secular priests doe vnwittingly and vnwillingly bolt out many important truthes not onely against themselues and to their owne great preiudice but also to the euerlasting scandall and vtter ruine of theit patched hotch-potch late Romish religion The Secular priests turmoyled with the vniust vexations of the cruell Iesuites seeke by all aswell indirect as direct meanes to redeeeme their iniust molestations and to defend themselues from their villanous and diabolicall dealing The while they are thus busied they cannot inuent or deuise how to find out any end of their miseries but by laying open to the world the badde and irreligious conuersation of the Iesuites and by imputing to them those disloyall treacheries and most bloodie complots wherewith their owne hearts and hands had sometime beene imbrewed And consequently while they are encombred to disgrace and gall the malepeart and trayterous Iesuites they doe vnawares grieuously wound themselues euen with their owne chosen weapons They freely grant and can it not denie that all papists were kindly dealt withall vntill such time as themselues gaue iust cause by their disloyall plots and bloudie practises against her Maiestie of greater restraint and sharper proceeding against them For first they grant that the Earles of Northūberland Westmerlād with their adherēts were rebels their insurrectiō flat treasō that the pope ioyned with thē that he excōmunicated her Maiestie that he assoyled her subiects from their allegeance to her that he sent two popish priests Morton and VVebbe my selfe knew them both right well to bring the excommunication into England which they effected accordingly that the Pope assigned the Duke of Norfolke to be the head of the rebellion that he gaue order to Ridolphi the Florentine to take 150000 crownes to set forwarde the saide rebellion That the King of Spaine at the Popes instance determined to send the Duke of Alua into England that with all his forces he might assist the Duke of Norfolke Secondly they grant that the pope plotted with Stuckeley Fitzmo rize and others both English Irish and Italian my selfe was euen then in Rome for enterprise by force into Ireland vnder pretence of religion to further which cruell attempt Sanders did afterward thrust himselfe personally into the like action Thirdly they confesse that Parsons Campian Sherwin and others were sent disloyally into this land from pope Gregory the 13. my selfe was then in Rome and that Parsons presently vpon their arriuall fell to his trayterous Iesuiticall courses and bestirred himselfe with tooth and naile how he might set her maiesties crowne vpon an others heade Fourthly they confesse that the Iesuite Heywood was sent into Englād from the Pope that he tooke vpon him to call a synode and to abrogate auncient customes to the great scandall of many Fiftly they confesse that the Pope plotted with the King of Spaine for the assistance of the Duke of Guise to enter vpon the sodaine and to aduance the Queene of Scotland to the crowne of England For the better effecting whereof Mendoza a Iesuite as they write then ledger in this land for the king of Spaine set on worke Frances Throcmorton and many others They adde there vnto that about the same time Arden and Somervile had conspired how they might lay violent hands vpon her Maiesties sacred person Sixtly they write that about the same time Parrie was also plotting with the Iesuites beyond the sea how he might haue effected the like villanie Seuenthly they confesse freely that the earle of Northumberland was drawne into the plot of the Duke of Guise and that Parsons the bloudie Iesuite was him selfe an actor therein Eightly they write plainely that Babington and his complices committed such notorious treason against her maiestie as it was shameles boldnesse to deny or qualifie the same Ninthly they confesse roundly that Sir William Stanley committed notable treacherie falsified his faith to her maiesty Tenthly they write plainly that in the yeare 1588. the King of Spaine made a most cruell bloudie attempt not only against her Maiesty to vse the priests-words and their commō enemies but also against themselues all catholikes and their owne natiue countrey The memorie of which attempt as the priests write will be an euerlasting monument of Iesuiticall treason and brutish crueltie Eleuenthly they grant that Richard Hesket was set on by the Iesuites in the yeere 1592. or their abouts to haue stirred vp the Earle of Darbye to rebell against her maiestie Where I may not omit to deliuer mine owne knowledge in this behalfe This Hesket I knew very well in his life conuersation and professiō I

states disauthorizing of Magistrates and seducing of subiectes from their allegeance These wordes are set downe in the franke discourse Page 98. 1. Vanitas vanitatum that religious men who should spend their time in studie and contemplation doe take their greatest pleasure delight and contentment in writing and receiuing packets of newes from all coastes and countries making that their whole studie and trauaile These words are set downe in D. Elies notes vpon the Apologie Page 264. vers 20. The whole profession of the Iesuites is nothing else but a particular coozning of our priuate families and a generall villanie of all the countries where they make their aboade Thus it is written in the Iesuites Catechisme Lib. 2. cap. 12. fol. 106. This is not to stand long hammering about the matter this is to make short worke and to tell you in a word that looke how many cleargie men your Maiestie hath so many subiects hath the Pope in France and so kings concerning the cleargie are not soueraigne princes This is my liege in good french to erect another state within your state and another kingdome within your kingdome These words are in the franke discourse Page 24. vers 1. If it please you to consider what is now in practise among our Iesuites you shall find they follow the same steps in christianisme which Ismael first trode in Mahumetisme Their Prophet Ismael is the great Ignatius who with his fabulous visions would beare the world in hand that sometimes he spoke with God somtimes with Christ somtimes with our Ladie or S. Peter And as Ismael fetched out of Hali the pretended brother of Mahomet a new branch of religion taken from the old stocke so Ignatius christening himselfe with the new name of a Iesuit in steed of the name of a Christian authorized from the Apostles builded vp a religion neuer anciently obserued by our Church Ismael vnder a new vow changed the ancient Turban Ignatius inducing a new monachisme amongst vs yet retaineth not the anciēt habit of munks Ismael first assembled a handfull of people after raised millions Ignatius doth the like Ismael to make himselfe great mingled pollicie and religion together Ignatius followed him Ismael and his successors were adorned and magnified by their followers Ignatius hath beene so idolatrized and the rest of the successours in the generalship Ismael made himselfe be called the Prophet of God the generall of the Iesuits termeth himselfe Gods Vicar In these proceedings and practises Ismael troubled and turmoyled the Mahometicall state and shall not we mistrust in Rome this same new Iesuited Sophi whosoeuer suspecteth them not is no true and legitimate child of the holy sea These words are set downe in the Iesuites catechisme Lib. 3. cap. fol. 230. Note heee Gentle Reader these points of great momēt with me First that the Iesuites harbour no other proiect in their hearts but the subuersion of kingdomes and the withdrawing of subiects from their alleageance Secondly that they imploy their whole time study in hunting after newes Thirdly that their profession is nothing else indeed but a particular coozning of your families and a plaine villany of all countries Fourthly that Iesuiticall religion is a semimonarchicall dominion and a flat diminution of all royall regiment Fiftly that Iesu itisme is a new late vpstart Mahumetisme And thus much of Iesuiticall religion in generall let vs now see what it is in speciall Paragraph XI Of the religion and profession of Iesuites in speciall FIrst the Iesuites hold and defend this proposition hominem non christian̄ posse esse Romanum pontificem Thus in English one that is not a christian may be the Bishop of Rome Thus it is written in the discouery pag. 37. quodl 4. art 2. page 100. Let us admit this proposition gentle reader with our Iesuites perswading our selues that the holy Ghost who made Balaams asse to speake hath enforced them to speake the truth vnawares against themselues For. as I haue proued at large in my Suruey of poperie Their owne renowmed popish writers freely graunt that dame Iohan a woman not a man was once Pope of Rome And certes if a woman may be Pope who by Saint Paules doctrine may not be permitted to speake in the Church a Fortiori an Ethnicke Pagan Turke or Iew who is no christian may well bee the Bishoppe of Rome Secondly Archer the Iesuite defended this proposition the Stewes are as lawfull at Rome as the Pope himselfe or any order of religious men the Iesuite Weston also did defend the same against D. Bagshaw These words are set downe in the relation pag. 47. Note here gentle reader that the force of truth and true christian religion is such that the verie enemies thereof doe often vnwittingly and vnwillingly acknowledge the same for by this Iesuiticall doctrine it followeth of necessitie that the Popes authoritie and his being at Rome is altogether vnalwfull as also that all the religious there that is munkes Friers Iesuites and Nunnes are vnlawfull wicked and most execrable which conclusion by Gods assistance shall be made more euident when I come to speake of the Pope and his authoritie in particular Thirdly the Iesuites hold teach and practise this doctrine that a malefactor being condemned so die after hée hath once made confession of his sinnes to his ghostly Father is not tied to reueale it to his iudge nay it is lawfull for him to stand in stiff deniall thereof at the time of his execution as being cleare before God after hee hath discharged the depth of his conscience to his confessour Thus is it writen in the Iesuites catechisme libr. 3. cap. 12. fol. 166. Note here gentle reader with what strange docrine our Iesuites vse to feed the humours of their deuoted vassals And for the better clearing of the falshood thereof thou must duly obserue with me that if it were true as the Iesuites suppose take pro confesso that the malefactor were washed wholy purged frō his offence by his confession and absolution receiued at the priests hands yet would it not follow by good consequution that he might lawfully denie his former committed offences to the iudge and that for these two insoluble reasons First because he doth formallietell a lie which hee ought not to doe as Saint Austine affirmeth if he might therby saue the whole world For to lie is euer a sinne as all learned diuines doe teach But that he lyeth in saying he did not commit such a fact all the world knoweth The reason hereof is euident because a murder committed not to haue beene committed is a thing so impossible that God himselfe cannot performe it Neither doth this argue anie imperfection in God but contradiction in the thing that should be done God is truly called omnipotent because he can doe indeed whatsouer is dowable or can be done Yet whatsoeuer implieth imperfection or contradiction that can he not doe not for anie defect or impotencie in himselfe God forbid But for

first be content to recall his peeuish opinion terming the opinion péeuish that doth not hold vs for schismatikes Furthermore your reuerence affirmed the assertion of father Iones a priest of the societie to bee true auowing all those to incurre presently the censure of holy Church who should stiffely defēd that we were no schismatikes Which position you againe ratified in your letters the 14. of March 1600. thus writeth Colleton pag. 195. Thirdly Blackewell sent forth a most arrogant absurd and diabolicall decrée against both the clergie and the laity in these words I George Blackewell arch-piest in England in vertue of holy obedience and vnder paine of suspension from your office and losse of all faculties in the deede it selfe to be incurred doe prohibite al priests to divulge any booke set out within these two yéeres or heareafter to be set out by which the lawfull state may be disturbed or the same of any clergie catholike person of our english nation may be hurt by name and the same commādement is giuen to the laity vnder paine of being interdicted the 17. of Ianuary 1599 thus reporteth Iohn Colleton pag. 197. Fourthly when the famous vniuers●ty of Paris after full mature consideration had of the matter did deliuer their censure on the behalfe of the seculars affirming thē neither to be scismatikes nor to haue committed any sinne at all in that fact of not obeying the new arch-priest in it selfe cōsidered then our M. arch priest of the new religion thundred out an execrable curse as it were frō the M. diuell of hell commanding strictly in vertue of obedience vnder paine of suspencion from diuine offices and losse of faculties in the fact if selfe to be incurred all ecclesiasticall persons and also al●●ay catholikes vnder paine of being interdicted semblablie in the fact it selfe be incurred that neither directly nor indirectly they maintaine or defende in word or in writing the censure of the vniuersitie of Paris whether it be truely giuen or forged whether vpon true information or otherwise as being preiudicial to the dignitie of the sea apostolike and his holinesse breue Thus writeth Maister Colleton of the arch-priests decrée published the 29. of May. 1600. Out of these sections and Paragraphes of the fift and sixt chapters I note first that the Iesuites are most impudent lyars Secondly that they are most arrant traytors Thirdly that they are most cruell tyrants Fourthly that they are most seditious libellers Fiftly that they are most insolent arrogant sawcy companions Sixtly that they endeuour by flatterie falshhood bribes and tyranny to raigne and rule as Lords independent ouer this Realme of England Seuenthly that they respect neither right nor wronge neither truth nor falsitie neither iustice nor iniustice neither the iudgement of many nor of few neither of vniuersities nor of countries neither false nor true informatiōs in their manner of procéeding Eightly that their owne wills terrene respects sensuall appetites are y● sole only rule by which they measure all their actions that they haue made religion by their new dealing but an art of such as liue by their wits and a very hotch potch of omnium githerum as the secular priests are hold to write of them And consequētly that foolish and senselesse may they be thought who referre thēselues their soules their bodies and all they haue to be managed by such bad fellowes lewd companions CHAP. VII Of the disloyall dealing of the seculars in state-affaires I haue deliuered my opiniō cōcerning the seculars in this behalfe where I shewed by their owne frée cōfessions y● they were sometime howsoeuer they be now as déepely drowned in bloody treasonable practises defignments as are their brethren by hopish profession the lordly insolent disloyall Iesuites I therefore meane here to set downe no other thing but that only which the Iesuite Parsons in his apology sendeth vnto thē in way of salutation if he meane saith Parsons speaking of M. Bluet any other causes of offence as practising against the state or the like then is it calumnious to them both First to all the Iesuites in England who are no lesse innocent vpon our consciences in this point thē other priests and secondly to the order of secular priests themselues especially the better sort adhering to their superiour Blackewell the Arch-priest who are as innocent also in this behalfe as this mans most part For whiles all other both priests Iesuits haue beene quiet silent in statematters these men haue béene busie as farre as their power or credit wil reach or as any prince would hearken to them or deale with them And this appeareth for that they haue sent of their owne men euen to Scotland to deale with that prince in matters of succession and haue tempered also with the king of France by others of their consorts to like effect as the Lords themselues of her maiesties councell cannot but know and at their going ouer into France we doubt not and so we heare it alreadie by some of their counsell but they meane to offer themselues wholy to that kings disposition for the next succession of our Crowne thereby to gaine his grace fauour And yet they vant euery where that they and theirs are innocent in these affaires onely Iesuites and their friends doe deale therein and so master Bluet told the Queene and counsell Out of these words I note first that the secular priestes are heere charged with disloyall dealing against their naturall soueraigne by plotting not onely with the king of Scotland but also with the king of France I note secondly that the seculars are as guiltie of traytorous practises and treasonable complots as the hautie nocent Iesuites I note thirdly that the Iesuite Parsons doth héere vnawares confesse himselfe and his brethren to be traitors For he doth not simplie and absolutely affirme them to be innocent marke well my words but respectiuely and relatiuely to be nolesse innocēt then other priests that is to say to be nocent guilty in very déed For towards the end of his narration he chargeth them with double treason aswell by plotting in Scotland as in the Realme of France And in the marginall note he saith Watson was sent with some others I therefore conclude this discourse that seeing on the one side the Iesuites are impudent lyars notorious cousiners and arrant traytors euen by the testimonie of the seculars and seeing on the other side that the secular priests are bad fellowes no better then southsayers and idolaters and that by the verdict of the Iesuites and séeing withall that both the secular priests and the Iesuites professe one and the same religion and are all deuoted to the pope alike all men and women noble and ignoble learned and vnlearned rich and poore young and olde after mature deliberation had of these matters and this whole discourse must perforce and of meere necessitie loath detest and abhorre both them their