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The pope's exclusive responsibility in encouraging the Irish to

engage in this insur

rection.

The measure of obedience which the

Bishop of Rome will allow the

subjects of the Queen to render to

her, explained.

in which the English are engaged against the Catholic army is altogether an unjust one. Now it never can be lawful for any man to countenace an unjust war, or aid in promoting it, under penalty of eternal damnation. A very grievous sin is therefore committed by those Catholics who fight in the camp of the heretics against the prince aforesaid, in a war openly unjust and iniquitous, and by all who assist the same war with aid of arms or military stores, or in any other way whatsoever, which may tend naturally to promote the said war, and who cannot give an account of their indifferent obedience.

Nor is it of any avail to them to charge the apostolic letter with having been unfairly elicited by surreptitious practices. For a charge of such surreptitious practices cannot be entertained where there is no petition adduced as having proceeded from the parties in whose favour the letter is issued. But the supreme Pontiff in the letter in question expressly declares, that it was altogether voluntarily that he and his predecessors had exhorted the Irish chieftains and all the faithful to engage in that war; and to provoke them to greater alacrity therein he bestows on them a liberal supply of graces and indulgences. How then should it be possible for a letter to be surreptitiously elicited, which contains nothing but an exhortation overflowing with rich graces for such as would assent to the terms therein specified?

'Nor can those Catholics who support the English excuse themselves on the grounds adduced in the Second Question; for no mortal sin must be committed even if life or property is in danger of being lost. But to be concerned in acts, which have a natural tendency to promote or assist an unjust war, is plainly a mortal sin. Permission has also been given to Catholics to render to the heretic Queen that kind of obedience which is not opposed to the Catholic religion. But it never was, and never can be, a Pontiff's intention to allow in them such

acts of obedience to the Queen, as are manifestly at variance with the same Pontiff's own design and scope in regard to the promoting of the Catholic faith aud religion in Ireland. And that such was his intention and scope, the letter itself declares with all possible distinct

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the matter;

warfare.

From all which it remains abundantly manifest, that The sumthe most illustrious prince HUGH O'NEILL, and the ming up of other Catholics of Ireland engaged in this war with a that heretic princess who opposes the orthodox faith, are by O'Neill's is no means rebels, nor guilty of denying any obedience a right godly which they owe, or unjustly usurping territories that be- and catholic long to the Queen; but rather that they are, in a most righteous war, vindicating themselves and their own territory from an iniquitous and impious tyranny ;-and struggling, to the utmost of their power, as Christians and Catholics ought, for the maintenance and protection of the holy and orthodox faith. Which opinions all and singular, we the undersigned hold and approve, as most certain and incontrovertible.

'Given at Salamanca, the second of February, in the Signatures year of our Lord one thousand six hundred and three.

'Doctors of Salamanca.

'Fr. Franciscus Zumel, Dean of Salamanca. Mag. Alphonsus de Curiel, chief Professor of Sacred Theology. Fr. Petrus de Herrera. Mag. Doctor Franciscus Sancius. Fr. Dionysius Juberus. Mag. Andreas de Leon. Fr. Petrus de Ledesma. Fr. Martinus de Peraça.

'Doctors of Theology, Valladolid.

'D. Franciscus Sobrino, Dean. D. Alphonsus Vacca de Santiago. D. Johannes Garcia de Coronel. Mag. Fr. Johannes Nigron. D Torre. Fr. Josephus de Luxan. Valladolid, the Eighth of March, in the year one thousand six hundred and three.

of the parties to this document.

O'Sullevan's concluding inference.

'Fathers of the Society of Jesus.

'P. Johannes de Ziguença. P. Emanuel de Rojas. P. Gaspar de Mena, Professors of Theology in the College of the same Society at Salamanca. P. Petrus Ossorius, Ecclesiast in the same College.'

"Such is the judgment of the academies, from which may be plainly seen, how far those Irishmen have been led astray into ignorance and blindness, who have supported the Protestants and fought against the Catholics in this war. And what mad and poisonous doctrine has been propagated by some having a name for better learning, who have misled secular persons from defending the faith to go after the Queen's party, &c, &c."

According to the dates in Foulis, the above document was first published at Salamanca, March 7, 1602, and then again the year after. A loose translation of a portion of it, which might appear to the reader as the whole, is given in Phelan's Policy.

A word of comfort for "Catholiques, under the ty

No. LVIII.

46 COPIE OF A BULL, CONTAYNING AN EXHORTAC'ON AND REMISSION UNTO THE CATHOLIQUES OF IRELAND."

(From the MS. E. 3. 15. MS. Library, Trin. Coll. Dub.)

"By the seruant of the seruants of God and vicare generall of the Catholique faith vpon earth, vnto all our faithfull Catholiques of freland, Peace from our Lord Jesus Christ.

"Deare children greeting vnto yow from our Lo: rannicall Jesus Christ. desireinge of him yt. yow may remayne sted- yoke of hefast vntyll his comminge wh. wilbe shortned for his retiques." ellects sake, whereas wee vppon our fatherly affection tendring the salvac'on of your soules healthes and pittyinge your miserable estate and bondage vnder yt. tyra nicall yoke of heretiques, and whereas vppon the first of November last there came before our consistory the proclamac'on made against ye Catholiques by yt. Tyrannicall apostatal vsurper of the supremacie of our apostolique dignity the wch. hath indured manny hundered yeares obedient vnto our sea, and nowe is suppressed by schismatiques, let not any man marvell at theis manifold downfalles into sinne, or be offended yt. the way of salvac'on is soe narrowe, for this is the straight wch. leadeth vnto life, this is the combatt betweene the world and Christ, neuer agreeing in one, this the vnspotted lawe of God, wch. notwthstanding convrth soules and maketh them despise the delights of the fleshe, yea and extreame ill vsages of the world and onlie cleaue vnto Christ, and (yt. wch. is a moste happie thinge) to remaine wth him in his tribulacions vnto the end, yet not swarvinge from his holly will; marvell not though heretiques desemble amonge Catholiques, though they shewe noe difficulty of making all demonstrac'ons of fained pietye, contrary to theire owne conscience (whilest they receaue our Sacraments p'fesse our doctrine; and seeme to detest all heresies) yet they want true religion together with all constant p'fession; of that they esteeme for trueth. Therefore deere children I admonishe yow of one remedy wch may deliver yow from theire 'ypcrisies; be at vtter defiance with schisme and heresie, lett all the world vnderstand that in the least dangerous pointe, you will take the secure p'te, and noe way shrincke from yor duety towards God; then shall you certainly avoide divers snares of conscience. Thus assure your selves of;

The com

munion of the Re

Church to

be shunned as pestilence or idol wor

ship.

St. Augustine's views

on schism are brought

to bear on the argument.

that as yow cannott too soone flee from plac's suspected of pestilence, soe can yow not be too curious in shunformed Irish ninge whatsoev'r hath the least favor of Schisme and heresie; and lest yow may for want of right observation of your duetyes, doe amiss, compare allwayes the case of goeing to theire church and receauing of their communion wth doeing sacrifice or being p'sent at the sacrifice vnto Idoles; and what yow maie doe or say in the one, thincke that yow may doe the like in the other, or what yow may dissemble in one you may doe allsoe in the other, but I will showe heareafter, that although there be difference betwixt them, yett there is sinne committed in them all alike. Sct. Augustin expoundeth the words of our Saviour, concerning the difficulty of remission, when a man sinneth against the holly Ghoste and verrie learnedly discovereth the sinne of schisme; wch he affirmeth to be the sinne against the holly Ghoste; for that the schismatique unitieing himselve to other congregacions, or rather (as this saint sayeth) to other Segregations, and soe dividing the spiritt of God, cannott in any manner have the same spiritt of God by wch onlye remission of sinnes is given for that martirdom it selfe cannott avayle herein, whereas those whoe sinne (being in the Church) doe sinne only against the Sonne of mann, not dividing the vnity of the Spiritt; and all this he confirmeth by the authority of St. Jude whoe sayth that Schismatiques not houlding the head, have noe 'spirritt nor life w'thin them. Therefore deerely beloved, this shall suffice at this tyme, not that we doubte of your earnest steadfastnes, but rather to admonish you to stand and remayne in the same stedfastness as you have don A large sup- vnto this tyme, assuring yow, that wee will send yow aid of great streingth, yt shall assist yow against all yo'r p'secutors by the next harvest, both Romanes and Germans, and alsoe Spaniards with shippinge and great the support stoare of armes, which shalbe able for to resist all yo'r

ply of mili-
tary aid,
&c., pro-
mised for

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