The Iesuits downefall threatned against them by the secular priests for their wicked liues, accursed manners, hereticall doctrine, and more then Matchiavillian policie. Together with the life of Father Parsons an English Iesuite.

THE DOWNEFALL of the Iesuits.

The 1. Proposition. That the Iesuits are not indeed of Iesus but of the Divell.

THIS is a 1.1 that Society of Fathers in Gods Church, they beeing no whit Gods sonnes, of b 1.2 which it must be said, that by Gods especi∣al providence it came vp with Lu∣ther as a curbe to his, and frō him to all the ensuing heresies of this age: c 1.3 but this Order is the refuse of Religion, and therefore worthely the least Religious Order in holie church. d 1.4 A most impostural corporati∣on, that e 1.5 haue cleane forsaken and forfeited the spirit of the Catholicke Church. f 1.6 Well may they be Dij Ti∣tulares, as being so tearmed after Iesus; but surely, no way Dij Tutelares in their gospell, and for to conclude this point, g 1.7 the whole Societie is not indeed of Iesus, but of the Divell.

The 2. Proposition. That the Iesuits are fore-runners of Antichrist.

a 1.8 Antichrist doubted to be come by reason of them▪ for they are b 1.9 forerūners of Antichrist, & Arch∣inventers of new Puritanisme, worse than ever was yet heard of, and all this is c 1.10 done vnder pretence of Pharisaicall zeale.

The 3. Proposition. That the Iesuits are right Puritans in all things.

a 1.11 A Iesuit is nothing els but a Reformed Priest, right Puritan in all things. b 1.12 In matters and doctrine, pertaining to manners, government, and order of life, in this respect all wholly Puritans: for distincti∣ons sake, we may call thē Puritan Papists, to distinguish them from the Puritan Protestants. c 1.13 They are iust like to the Puritanian, or the Cartwritian, or the Brownisti∣an, or the Genevian, or the Gehennian platforme. And there are d 1.14 at the least a hundred principles, and odde tricks concerning government, auctoritie, tyrannie, po∣pularitie, treason, conspiracie, &c. which they iumpe as iust togither in, as if both were made of one mould. e 1.15 Verie dangerous, vnlesse some order be taken for thē both in time: f 1.16 but of the twaine, the Iesuits are more dangerous than the Puritans.

The 4. Proposition. The Iesuits are worse than the Turke, &c.

a 1.17 THey are blasphemous wretches, an b 1.18 impious brood, Progenie of vipers, to vse our Saviours words against them, the offals of the old Scribes and Pharisees, who hath taught them to eschew iram venturam? c 1.19 they vse to turkize over men in a shameful maner, nay, it d 1.20 were better to liue vnder the Turke for the securitie of their soules, than vnder the Iesuits go∣vernment, or rather captivitie.

The 5. Proposition. They are dangerous fellowes.

I a 1.21 must be forced to open to the world, what grosse errors they do maintaine, how marveilously the peo∣ple are blinded and seduced by them, and how dange∣rous a race they runne, to their owne and all others de∣struction. b 1.22 Doubtlesse, there will come much danger vnto the Catholike Church, if these violent spirits bee not in time suppressed, and therefore c 1.23 these fellowes must be looked vnto in time; yea, d 1.24 it is high time for al Christendome to looke vnto them, for, if let goe anie longer, hardly reclaimed.

The 6. Proposition. Vitious both in life and manners.

a 1.25 Heretofore the Lay did debauch the Religious, now the Religious doe debauch the Lay and that as bad, as bad may be. I knowe b 1.26 they can endure nothing worse, then to heare of their owne lewdnesse: yet, c 1.27 because they pervert all both God and mans lawes, and runne against the course of nature and kind, I will discover these d 1.28 Iesuiticall spirits, whose Lu∣ciferian pride is such, as it delighteth to bee counted fa∣mous in mischeife, and to haue none to equall them in impiety; but all base, and meanely esteemed of, compa∣red with themselues in villanie: as e 1.29 vnhonest, vnchari∣table, irreligious, vnpriestly practises, vnspeakable pride ambition, envie, malice, extortion, crueltie, and aboue all their intolerable backbiting tongues, for invectiues

against them they hate. f 1.30 What shall we say, when a re∣ligious societie, and that of Iesus, can beget such brats? g 1.31 Fie on such Fatherhood, so rooted, so fruited. h 1.32Are they not rockes of scandall, to all Priesthood, and is it i 1.33 not a shame that so religious a corporation, should so ioine hands with the Divel against the vertuous? Sure∣ly k 1.34 I see no reason, why to the Wickelevist vpbraiding vs with the enormous manners of the religious here∣tofore in Gods Church, we should be so straight laced, as not to acknowledge him as much: seeing that even at this day in England, we haue Iesuits such manner of Religious.

The 7. Proposition. The Iesuits are noted of Ambition.

THe a 1.35 wicked Iesuits are of Luciferian ambition, b 1.36 most ambitious and cunning, in seeking to beare rule over the Clergie, and being once c 1.37 fired in the ambitious mounts of Phaetons chariot, they trouble all Europe, by this their ambitioning aboue all Religious orders in holy Church, in ordine ad daemonem, aemulantes stil charismata pessima.

The 8. Proposition. Vaine-glory.

a 1.38 THese good Fathers, are so desirous of their own credit and glory, as if they were b 1.39 a companie of Swaggerers, Ruffians, or bragging braggates of Toledo.

The 9. Proposition. Envy.

a 1.40 There is Envy in them, to see any doe well that followes not them, b 1.41 proving themselues right Momists, Zoilists, and Aristarchists; and I c 1.42 verily thinke, nether Zoilus, Aristarchus, Timon, or other Mi∣santhropos, ever equald, or else was to be compared with a Iesuit in the damnable art of detraction, or Envy.

The 10. Proposition. Malice.

WHat should I speake of the a 1.43 inhumane parts of these cruell men, their dogged natures & Jewish hearts, where once they conceaue a dislike? rightly following that Atheall principle of Machiavell never to pardon, vnlesse for disadvantage where once thou hast taken a displeasure: so that b 1.44 re¦venge with them, hath never an end, but with the death of their adversaries, & their reproch after death. where∣by it is evidently proved, that there is c 1.45 more like Dive∣lish, then humane malice in them.

The 11. Proposition. The Iesuits are noted of Vncharitie.

THe a 1.46 Iesuits pretend Fatherly Charitie, exhibited to∣wards all Priests: an affirmance so far from truth, as to doubt, concerning this matter in question, whe∣ther

it be true or no, were to doubt, whether there be a Sunne in the Firmament, or no. For what is more cō∣mon with them, then by their b 1.47 Iesuiticall vncharitie, to leaue a man [not to Gods mercy] but to his iudge∣ment?

The 12. Proposition. Of Crueltie.

THey a 1.48 are mercilesse, hard, and cruell harted to their afflicted brethren; for b 1.49 insteed of meekenesse, mercy and compassion, they haue put on a steme, harth and cruell hardnes, void of all pittie, mildnesse or remorse. And c 1.50 in the Low-countries, they haue beene so cruell, as that they haue not only brought many excellent men to a miserable end, but haue reproched thē after death.

The 13. Proposition. Famous for murders and Massacres.

* 1.51 THe only thing they long for, is to bring al a flore in fire and sword, according to their b 1.52 prowd, Machiavillian, and cruell designements, com∣mitting many c 1.53 secret murders, & open Massacres. And verily some breath of bloudy garboyles and cruelties is threatned to all nations, by these Assassinists. For what are they all, say some that know them, but massacring, butcherlie, buyers and sellers of their deare country mens bloud?d 1.54 The very Canibals, and Anthropophagies, shall rise vp at the last daie, and condemne this barba∣rous and savage generation of Belials bloud for this crime.

The 14. Proposition. Saucie fellowes.

a 1.55 THese malapert Iesuits, become sawcie everie where, where they once get but never so little advantage.

The 15. Proposition. Impudent.

a 1.56 WHo would thinke, that anie strumpet were shee never so impudent, could put vpon her such a brazen forhead? They are all b 1.57 like common strumpets. For c 1.58 they will stand to nothing, though there be a thousand witnesses.

The 16. Proposition. Iniurious.

THe a 1.59 Iesuits abettours of most grievous wrongs and infamie, b 1.60 especiallie to the Priests.

The 17. Proposition. Vnhospitall.

A man may a 1.61 as soone breake their neckes, as their fasts at a Iesuits College.

The 18. Proposition. Pillars and polers of the People.

THere a 1.62 is much polling and pilling of Catholickes in England vnder the colour of holie vses. b 1.63 Verres not more odious for pilling than the Iesuits.

The 19. Proposition. Causers of dissention.

a 1.64 THe Iesuits beginners of contention, b 1.65 firebrands of all seditions. All the Cleargie and sociall dissention in our Realme, proceeded from the Fathers of the Socie∣ty; and these are the very c 1.66 first brokers, breathers & bro∣chers of contention abroad. Whose d 1.67 delight is in no∣thing but in factions and novelties, and why? because e 1.68 with their Zizaniaes of faction, they make boot & ha∣vocke of Catholickes estates; f 1.69 getting more by discord than otherwise, and therefore it is no marvell if g 1.70 in pri∣vate families, they separate brethren one from an other, and the husband from the wife, inflaming them with rancour and envie, one against an other. For this h 1.71 is a knowne position amongst the Iesuits, Divide & impera;; and therefore, they do both stir vp, and maintaine dissen∣tions.

The 20. Proposition. Accusers and diffamers of their brethren.

a 1.72 THeir Adversaries haue alwaies found them to vse as sharpe teeth, and as hurtfull tongues, to the ren∣ting asunder their good names, and wounding them other wise (yet all in secret manner) as anie other men they had occasions to deale with. For why, b 1.73 they passe all

that ever yet were for detraction; yea, even when they haue tormented a man to death, yet haue they most slie and cunning slights, to make it seeme apparent they ne∣ver did such a thing, and withall to make the party cru∣cified by them, yet still to be condemned of the worlde, as maledictus, and an iniurious slanderer of them. And that you maie know, that c 1.74 of defamations their Societie hath the exactest schoole vnder heaven, they obserue certaine d 1.75 Atheall orders, and Machiavillian maximes, for their owne advantage: as, detrahe audacter, aliquid adhaerebit: but e 1.76 the chiefe points to be kept are these two: the one, that the matter haue some shew of pro∣babilitie in it selfe, the second point is, that having a ground to build vpon what kind of detraction he plea∣seth, he must alwaies apply the infamie, in iust opposi∣tion to the true fame and report. Thus, f 1.77 by accusing o∣thers, they make way for their owne hawtines. But g 1.78 is it not a most vnchristian, Turkish, hereticall, and traite∣rous ground they stand vpon, and a Promontorie farre beyond all the capes and points of pietie, lying out into the dead Sea, Persian gulfe, or Stygian lake of perdition, to affirme, that all must be defamed, detracted, backbitten, despised, and borne downe that are opposite to them and their designes? yea, h 1.79 whatsoever parson is directly bent against them, they must never leaue him; but calumniat, sclander and invent new matter against him, so that bee i 1.80 hee Pope, or Prince, or other Monarch that doth not favour their Iesuiticall Allobrogicks, (although he do no waies stir against them,) yet for that he runs not with them, he shall be sure to haue heart, head and pen, yea and hands to bee laid vpon him, vntill both eares and

cheekes, do burne with infamies. For they that are not with them, are against them. And they k 1.81 that oppose themselues against them, cannot be iudged vertuous, or of any estimation. l 1.82 Whereas on the contrary side, bea∣ring the print of their praise, it skils not howe very a foole or knaue, or both a man bee. Thus wee may per∣ceaue, m 1.83 Detraction to be the most Iesuiticall vice of all others, And the n 1.84 Iesuits, to be the most malitious, trai∣terous, and irreligious calumniators that ever lived on earth, vnworthy that ever the earth should bear them, and an intolerable indignitie to the whole Church of God, that ever such wicked members should liue vnpu∣nished in her, as they doe.

The 21. Proposition. High conceited of themselues.

HOw meanely they think of others; yet they haue a 1.85 Divelish spirits, of a Luciferian spirit and Con∣ceit of their owne proper excellencie, & a b 1.86 fond opinion, to thinke that nothing can be wel done with∣out them. c 1.87 All must depend on them. Nothing holy, Catholike, sound, not the Masse rightly celebrated, vn∣lesse it be by them. d 1.88 Every one of them must be Rector chori, and dominus fac totum, and an absolute superla∣tiue in all things. e 1.89 All superlatiues, all Analogists, all Me∣taphysitians, all entia transcendentia. And they f 1.90 will bee called new Apostles, Illuminats, and extraordinary Rab∣bies, that haue more neere familiaritie & acquaintance with God, then any other, g 1.91 to obtaine al sutes: & hence it is, that a h 1.92 Gentlewoman said; that shee was brought

by a Secular Priest on her way to heaven, by a Iesuited Priest to heaven gate, by a professed Iesuite beholding to him for heaven: so that you may hence collect, that every i 1.93 Iesuit is a rare man, k 1.94 all his crowes white, & l 1.95 fi∣nally, that their many Atheall principles, are all reduced to two monstrous heads, to wit; exaltation of themselus, and downecast of all that side not with them.

The 22. Proposition. For learning.

a 1.96 THe most vnlearned Iesuite (if wee beleeue them) doth far excell the most learned Secular Priest. b 1.97 No learning in the world before the Iesuits appeared, no learned man now, if hee hath not beene brought vp vnder them.

The 23. Proposition. For Religion.

a 1.98 REligion had beene vtterly quailed, if they had not beene.

The 24. Proposition. Commended by others

a 1.99THe Iesuits haue learned one speciall tricke of Ma∣chiavell, to be at composition with certain Nobles, Gentlemen, and others in Princes Courts, to spred a∣broad their workes, with report, every thing to be very rare. These cease not to b 1.100 extoll them vnto the skie.

The 25. Proposition. By themselues.

THere is another a 1.101 tricke of Machiavell, to make all o∣ther mens writings odious, and to commend their owne by themselues, or their Neutrals. Yea, b 1.102 it is as common a practise with the Iesuits, to seeke to advance themselues, as to say their Breviarie.

The 26. Proposition. The Iesuits not to be spoken, nor written against.

a 1.103 THe Iesuits must not be spoken against. For b 1.104 if a man speake directly against them, out vpon it, it is not to be heard spoken of, or once looked vpon. As if there were c 1.105an Act to bar others from speaking against them, or that it were d 1.106 high blasphemy, to cōtradict these De∣mi-gods in any thing. And generally the e 1.107 people are so inchanted by the Iesuits, that they will not beleeue any thing against thē, that f 1.108 all are accounted hereticks that crosse their proceedings; they g 1.109 must not be disgraced, yet their brokers can revile others: and in like sort, the Iesuits haue this h 1.110 coggery, to make the bookes written against them, to be infamous libels and satyricall inve∣ctiues, neither to be read, nor answered.

The 27. Proposition. That they are generally prowde.

a 1.111 THeir kingdome is wholly of this world, which may be seene b 1.112 by their capers of ambition & arrogan∣cy,

and c 1.113 Luciferian pride, in all which they d 1.114 imitate Lu∣cifer. For their e 1.115 pride and disdaine hath already past gradum ad octo, and passe it any farther, it is twentie to one, it will passe extra sphaeram activitatis.

The 28. Proposition. In Apparrell.

a 1.116 THe Fathers bestow much on themselues, like b 1.117 gal∣lants or courtly Rabbies, and c 1.118 their pride in apparell amongst Lords and Ladies is such, that like d 1.119 vaine-glo∣rious Pharisees, they ride to and fro in their coaches, like Surleboies, Moūtseignors, or other mē of State, being in this e 1.120 their great gallātry richly attended on, with a great traine of servants, as if they were Barons, or Earles; and f 1.121 there hath been found a Iesuit, that hath worne a gir∣dle with hangers and rapier aboue ten pounds, a Ierken also that cost no lesse, that made three suits of apparell in one yeare, whose horse and furniture, and his owne ap∣parell on him, was valued to an 100. pounds, who for his part dispendeth yearely 400. pounds, and yet hath no patrimony.

The 29. Proposition. Cooseners.

a 1.122 THese Iesuits are cogging mates, and b 1.123 vse cony-catch∣ing devises to get mony, c 1.124 with all manner of false∣hood and coggerie, that may be imagined. Besides this, they haue sundrie other d 1.125 dogtricks of cousenage, to cut purses, pick-locks, commit burglaries, extortion, simo∣nie, and all kinde of Lombardinian devises to make gaine

of, and these e 1.126 finefingred boies, are very nimble about Ladies & gentlewomens iewels, & thus by their f 1.127 pret∣tie slie cousenage, and such points, rules, and principles of learning and knowledge, as pertaine to conycatching, and other Machiavilian devises, (wherein there is none that goeth beyond them) they haue here in g 1.128 England gotten into their hands all auctoritie, good estimation, and all the stocke or treasury of mony, doing what they list, both at home and abroad; but for these and the like h 1.129 cousenages to enrich themselues, they haue beene ba∣nished both out of the cittie of Perugio, and i 1.130 Milan.

The 30. Proposition. Hypocrites.

a 1.131 THese men make an hypocriticall shew & vaine vaunt of Religion, b 1.132a chiefe meanes of drawing others to them. For c 1.133 vnder pretence of their Pharisaicall zeale & d 1.134liues, these e 1.135 mocke-religious persons, f 1.136 haue deluded ma∣ny vertuous men & women; because g 1.137every Iesuit takes vpon him to be an illuminate, an inculpate guider of soules, and a man come to the highest step of the scale or ladder of perfection, h 1.138 voide of all pitty, mildnesse or remorse, saue only Cateolinian carrying his countenāce in his hands, to sob and smile in a trice.

The 31. Proposition. Making a vaine shew of Religion and good works.

THese a 1.139 prowde Pharisees by b 1.140 pretended pietie allure multitudes: for c 1.141 they pretende themselues to bee

more holy than the rest, and that therefore in respect of the sins that raigned amongst others, they would nei∣ther eate nor drinke with them, and such a d 1.142 blind con∣ceit, haue these e 1.143 illuminates of high aspires, of their Pu∣ritanian holynesse, that they make arrogant vaunts ther∣of, f 1.144 by ostentation of mortification, obedience, perfecti∣on of state, that one of thē brake out into these words. g 1.145 O my good God? how much hast thou honoured me, aboue thousands of my brethren in thy service, howe may I not hope, for my long sufferances for thy sake, my watchings, praiers, fastings, to bee thine for ever! Thus you h 1.146 see what vertue these i 1.147 prowd Pharises haue, and how boldly it may bespeake Gods iustice: but in fine, it will k 1.148 proue nothing, but avarice, extortion, cou∣sening, treacherie and treason.

The 32. Proposition. Vse to doe evill vpon good pretences.

a 1.149 THey vse to do all their evils, especially vpon pretext of Religion and holynes b 1.150 as ordo ad Deum, and bonū societatis, or, propter c 1.151 obedientiam, or d 1.152maiorem Dei glo∣riam. By these principles they may e 1.153 not only detract & calumniate, and take away mens good names, but even also their liues if need require; by f 1.154 anie treacherie, cruel∣tie, treason, or what mischiefe soever it skils not, so it be propter bonum societatis, or ordine ad Deum, they are to omit no opportunitie or villany, that may further such their intents. And is not this g 1.155 a seditious, odious, blas∣phemous and sacrilegious abuse of Gods divine gra∣ces, vertues, and benefits bestowed, to make them

dogbolts in every bow, and shafts in everie quiver, to draw out for the managing of any impious fact what∣soever? For they h 1.156 may say ordo, anie thing, so the rule and standart in their consciences be, ordo ad deum, or bo∣num Societatis: but neverthelesse, this i 1.157 same ordo ad de∣um, or bonum societatis, is such a matter with a Iesuit, that it makes him all manner of waies disordered, & not so bonus socius, as Robin good fellow. For here hence are al his Equivocations, wherein his tongue runs one waie, and his meaning an other, that yee know not where to finde him; a shame that bonum Societatis, should subsist vpon so vile support, as such an ordo ad Deum. k 1.158 Where∣by all a Iesuits evils, must bee reputed from the holy Ghost, and the verie name of a Iesuit, to import infalli∣bilitie in faith and charitie, and so farre forth, that what he beleeveth, saith, or doth, (be it never so much to the blemish of any parson, yea to the preiudice of a whole common wealth) must not be thought to neede anie collaterall credit: for by one of their l 1.159 two Principles, ordo ad Deum, or obedientia, (by which as by a common medicine, they will salue all they do) there is nothing cā go, or be done amisse, by any Iesuit: for that alwaies, it is either in ordine ad Deum, if an act of a Superiour; or propter obedientiam, if done by an Inferiour.

The 33. Proposition. They are dissemblers.

a 1.160 THe Iesuits neuer meane truely, sincerely, and directly, there is b 1.161 scarse a true word in anie of them, and ma∣nie notorious vntruths: but a c 1.162 false heart, in all, or most

of them. Their d 1.163 ground where they take, be it even a∣gainst the holy Sea, is dolus not virtus, their e 1.164 speech in∣definite, peremptorie, and dissembling, and therefore f 1.165 it is hard to convince them of any errours in faith, by rea∣son of their sly dissembling, g 1.166 equivocation, sophisti∣cation, winding and doubling; they can c 1.167 collogue with anie course, by either oath, or other externall signe whatsoever should be required at their hāds, according to the lawes of their mentall evasions and equivocati∣ons, grounded vpon their ordo ad Deum, which permits them any dissimulation: and therfore i 1.168 senselesse be that man or woman holden for ever, that shall iudge anie sinceritie, fidelitie, naturall and humane affection or other good meaning, to be in them.

The 34. Proposition. Equivocators.

a 1.169 NO one thing breedeth greater danger and ha∣tred to all Catholikes in England, then the Iesu∣its abuse of Equivocating, making it indeed no∣thing else but an art of lying, cogging, foisting and for∣ging, and that without al respect of matter, time, place, person, (so it be not to a superiour Iesuit) or other cir∣cumstance, whatsoever: all is one, vti scientia, Iura, per∣iura, secretum prodere noli. b 1.170 For they hold it dogmatizan∣do, that they may not only to our adversaries: but even also to any Catholike Magistrate, yea to the Pope him∣selfe, answere one way and meane another. And this c 1.171 doctrine of the Iesuits, touching equivocation, hath al∣ready bewitched so many of the Lay Catholiks, that

d 1.172 impossible it is, for any (that is not a Iesuit) to know a Iesuits hart, & e 1.173 no man is able to bind vpon any words of theirs, they haue so many shifts, and so little consci∣ence in speaking truly, except it bee one of themselues to another: otherwise, their manner is, to frame their speeches according to their company, alwaies apply∣ing themselues to the times, and occasions as they fall out, and f 1.174 they are so delighted with this Equivocation, or a subtile and dissembling kind of speeche, as that to the scandall of others (as before hath beene declared) they are not ashamed to defend it in their publike wri∣tings, g 1.175 in abusing the words of S^t Paul, with factus sum omnia omnibus, vt omnes lucrifaciam; to this end and purpose, h 1.176 absurdly alleaging diverse places of Scrip∣ture, i 1.177 by which doctrine of theirs, there is laid forth an open way to Atheisme, so to expound the A∣postles as they may be thought to temporize, which is a plaine kind of dissimulation. But let these k 1.178 men of the Bernard high Law, such like as liue by their wits & prin∣ciples of Machiavell, taught by their Arch Rabbies how to maintaine this their l 1.179 absurd Paradoxe of Equivoca∣tion, m 1.180 that haue so great facilitie to coine lies, there∣by to make any thing liked or disliked as they list, and to giue out by Newters what they please, n 1.181 cease their quirkes and quiddities, as mentall evasions, Equivocati∣ons, tergiversations, and the like: for else, o 1.182 they are com∣monly now adaies held so great lyers, that I doubt whe¦ther any, or all of the Iesuits wordes, yea or others that are in England this day will be accepted of, for the va∣lew of a straw, by any that knowes them, they are so ful of Equivocations and doubtings.

The 35. Proposition. Temporizers.

a 1.183 THey hold it lawfull to temporize with the Civill Magistrate,b 1.184 making Religion a matter of state, and policie, to draw people vnto them, by plau∣sible hypocrisie, and shew of zeale: not a matter of con∣science, to direct them aright. And thus, by c 1.185 their tem∣porizing platformes, casting omnia pro tempore, nihil pro veritate, they hold the d 1.186 making of close Catholiks in policie, e 1.187 which by their flat Atheall doctrine, secretly taught in Scotland, f 1.188 are freely permitted, to eate flesh as companie occasioneth, to read all kind of bookes indif∣ferently, and to goe to a Masse in the forenoone, & to a Puritan Sermon in the afternoone, and lastly e 1.189 licen∣sed to marry with Catholikes.

The 36. Proposition. Falsaries.

a 1.190 IT is no newes with them, to alleage Auctors corrupt∣ly, by b 1.191 nipping of words and cutting of that, which confuteth the thing for which they are alleaged: which c 1.192 false play of theirs, in taking that which serveth their turne (as they think) and leaving out the substance of the matter, is often practised; but aboue all other things, most shamefull is the corrupting of the Cardinals letter d 1.193 vrged by the Priests against the Iesuits.

The 37. Proposition. Polititians.

a 1.194 THe Iesuits religious pietie, is turned into meere Secular, or rather temporall and Laicall policie: and they are a 1.195 Priests indeed, but exceeding cunning Politicks withall, and these c 1.196 Politicke canvasers or d 1.197 Matchiavilian Polititians, e 1.198 haue so many Matchia∣vilian devises, as every plot and drift, seemeth to bee an infallible rule of falsehood, and a principle in chiefe, whereby the Iesuits doe square their actions, as never a Prince in Christendome, nor any man living, can tell where to find, or how to trace or trust them.f 1.199 For in all sacrilegious and temporizing platformes, g 1.200 Atheall plots of perdition,^h Matchiavilian or rather Mahumetan-like faction, i 1.201 Heathenish, tyrannical, Sathanicall and Turkish government, k 1.202 none goeth beyond the Iesuits at this day; l 1.203 and they are able to set Aretin, Lucian, Matchiauel, yea and Don Lucifer in a sort to schoole, as impossible for him by all the Art he hath, to besot men as they do.

The 38. Proposition. Entermedling in state-affaires too far.

a 1.204 ALthough there be an expresse clause in the Iesu∣its mission into England, that they should not deale in matters of state: b 1.205 yet, the Iesuits them∣selues sticke not to vaunt, that they haue a finger, not only in the Catholicke commons of this Realme, but also in the State, and c 1.206 they are become officious stick∣lers

in Princes affaires Ecclesiastical or Tēporall, d 1.207 both in England and Scotland, as is proued very sufficiently: & according to e 1.208 their doctrine of statizing, they f 1.209 must be stirring, g 1.210 tamporing, temporizing, and statizing like martiall men, or common souldiers in the field of war, in all temporal, mundane and stratagematicall affaires; h 1.211 this is their delight, but ever they doe rather harme, than good thereby, and therefore it was well done of the Secular Priests, i 1.212 earnestly to request, that all pro∣ceedings of State-busines by the Iesuits, should be vtter∣lie and presently forbidden.

The 39. Proposition. They haue and mainetaine Intelligencers and spies.

a 1.213 IT is an honourable policie in Princes, to entertaine spies, counterfeits, and traitors, b 1.214 by whom they know presentlie what is intended against them: sem∣blably, the Iesuits c 1.215 haue their intelligence in all the kings courts in Europe, by some principall man or woman of marke of their placing, d 1.216 and their chiefe Agent to discover the secrets of Princes, is alwaies a Iesuit in re, or in spe. These e 1.217 Agents in all Princes Courts, giue in∣formation to their Generall once a month, so that f 1.218 no∣thing is done in England, but it is knowne in Rome with in a month after at the least. And say now, is it a fit thing that g 1.219 Religious men, that should spend their time in study and contēplation, should take their greatest plea∣sure, delight, and contentment in writing and receiving packets of newes, from all coasts and countries, making that their whole study and travaile?

The 40. Proposition. Worke by great men.

a 1.220 The Iesuits haue learned one tricke of Machiavell, throughly practised by Erasmus, to be at compo¦sition with certaine noble men gentlemen and o∣thers in Princes Courts, to spread abroad their workes, with report every thing to bee rare, and b 1.221 there is no Prince in the world, but hath some great Lord or other about him, that wil be ready to speake a good word for the Iesuits, in hope of a better time at their hands, at one time or other when kingdomes are at stake.

The 41. Proposition. They effect all by Bribes and promises.

a 1.222 THe no lesse consciencelesse than mercilesse Iesu∣its, collect great summes of money over all the Realme, and wherefore is all this done? Because b 1.223 the greatest enterprises taken in hand by thē, are done more by bribes given to brokers, and ^c great promises made to them, that are sticklers for them: d 1.224 for the later it hath beene long the faction of the Religious Fathers so to doe, to put men to great expectation of favour and advancement when their day shall come, & to ring every yeare fresh Alarums of forein preparation, and I know not what: and as touching the former, it was an e 1.225 old stale principle of Machiavell, to packe and sack vp sackes of mony to bring and binde mens tongues there∣with, to preach and prate in court, country, and Pulper,

what they will haue, to keepe themselues in.

The 42. Proposition. Intercept Letters.

a 1.226 VVHo knoweth not that the Jesuits, b 1.227 such as should haue made a conscience to open other mens letters, doe intercept letters and lie so in wait to intercept what passeth to and fro, that a small letter can hardly and that very seldome es∣cape them? For they, & especially the c 1.228 Iesuits of Rome, do intercept all manner of letters, of al men whosoever, d 1.229 as they please themselues, not forbearing the packets, neither of the Cardinals, nor of Princes.

The 43. Proposition. Iniurious to Priests by debasing them.

a 1.230THe Iesuits tongue-torments, more cruell and hea∣vie to the Priests, thā their adversaries, racks, ropes or Tiburne Tippets, b 1.231 calling anointed Priests knaues, villaines, spies, south-saiers, Idolaters, Libertins, Athe∣ists, with other the most odious termes that the Divell or malice is able to invent; c 1.232 shaking their heads, & vsing diverse very disdainfull exclamations, as, ah, hah, hah, a Seminarie, an old Queene Marie Priest, a Secular, ah, ah, ah, alas poore men, you shall see thē all leape at a crust, ere it be long; and d 1.233 where these Fathers haue had most conversation and dealing, many of modest and tempe∣rate constitution, are become impious, brazenfaced, & furious men against Priests, wherevpon e 1.234 the Catho∣lickes

haue not beene afraid to lay violent hands, with offer to strike, or to run with drawne swords at Priests, and f 1.235 reported that it were no more offence to kill one of them, than to kill a notorious persecutour and here∣ticke: so that, g 1.236 if the Iesuits should prevaile, the poore Seculars were as good to be all hanged vp togither, as liue to endure the insults, triumphs & vpbraidings that shalbe laid against them, h 1.237 as though no Secular Priest were worthy to be named the same day that mention is made of a holy Iesuit, i 1.238 and that it might be sufficient for them, if they might haue some curat-ships to say Mas∣ses, and so much favor, as to attend vpon them to know their Masterships pleasure, what they would command them; and k 1.239 this debasing and abasing all Priests, the l 1.240 Ie∣suits will not cease, vntill they haue cast out the Priests, and that by wicked meanes, not only of themselues, but m 1.241 even of Schismatickes and common enemies.

The 44. Proposition. By suspending them from their faculties.

a 1.242 HOw mány of the Secular Priestes were suspen∣ded from the vse of their faculties, because they would not confirme Blackwels auctoritie vnder their hand?

The 45. Proposition. From the Altar.

AS you may plainely see in a iust defense of the sclā∣dered Priests by a 1.243 Io. Colleton.

The .46 Proposition. From Preaching.

a 1.244 THey were forbidden to preach and teach the lay-people, during the contention betweene the Priests and Iesuits.

The 47. Proposition. From their Residences.

a 1.245AVctority was given, b 1.246 when it pleased the Iesuits, to change and remoue the Priests from one resi∣dence to an other, they being endowed with no Church living, nor the Lay-catholicke bound, by as much as the least shew of charitie, to mainetaine anie one in their houses, but such as themselues shall chuse or cast affection vnto.

The 48. Proposition. From all Companie.

a 1.247 ALL Catholicks warned to shun their companies, & b 1.248 all meetings of Priests forbidden.

The 49. Proposition. From Christian buriall.

a 1.249 THey were not to be buryed after a Christian man∣ner.

The 50. Proposition. From all Almes.

a 1.250 REliefe was taken awaie from the Priests by the Iesu∣its, so that they b 1.251 were exempted from part of the common dividents, being prisoners, and faine to sell their very cloathes of their backes, their Breviaries and other Service-books, being else c 1.252 not able to holde out in pri∣son, for want of mainetenance: & whiles the poore Se∣culars d 1.253 were in this extremity, it was a world to see the superfluity of the Iesuits.

The 51. Proposition. Getting all the Almes to themselues.

a 1.254 NEver larger almes giuen then of late yeares (for the b 1.255 Catholicks bestow their almes plentifully throughout the land, for reliefe of prisoners, & other godly vses:) but c 1.256 the Iesuits, pretending to be Re∣ligious collectors for prisoners, and other distressed ca∣tholicks, and d 1.257 having gotten Iudas his office, scilicet, to carrie the monie bagge, into their substitutes hands, dis∣pose all the wealth and charity of Catholickes, (consi∣sting of many thousand pounds) most sinfully, irreligi∣ously, and abusiuely; they convert these pios vsus, inten∣ded by the benefactors where need is, into their owne purses: or into their purses from whom they may con∣iure it at their pleasures: so that e 1.258 the expences of one Iesuit, is able to mainetaine twenty Priestes plentifullie

and richlie; and if it so chance they doe bestow out of their Almes-purse any thing, it is not bestowed f 1.259 vpon the needy; but g 1.260 partially as they please thēselues. h 1.261 Thus where the Iesuits haue abundance, the poore Priests & Catholicks never suffered such great want of reliefe, & therfore i 1.262 it is to be wished, that they would spend their almes better, in hospitalitie and good edification.

The 52. Proposition. Starving the Priests.

a 1.263MAny Priests are pined away with griefe & want of food, and b 1.264 like to die of famine, by reason of the Iesuits, c 1.265 and in Framingham castle all of them were readie to starue, as receiving no maintenāce, nor reliefe of the common benevolence.

The 53. Proposition. Domineering over them.

a 1.266 THe Iesuits seeke to rule the rost, to haue all men at their becke and cōmandement, to haue nothing done without their advise and appointment, and that they will haue all Priests their prentises.

The 54. Proposition. Forcing them to yeeld the place vnto them.

a 1.267IT was thought a disorderly thing, that the Iesuits be¦ing no Priests, and some say brethren, should take place before the Priests: maintained by the Iesuits, as

a point of good nature: and albeit a 1.268 in procession the Iesuits march in the lowest rancke, and therefore almost c 1.269 never come to procession, because they must take the lowest place; yet if a d 1.270 Secular Priest meet them abroad, he must vaile bonnet vnto them: for it is a good argu∣ment, e 1.271 he is a Iesuit, ergo silence, ergo yeeld the stoop in his presence.

The 55. Proposition. Disgracefull both in word and deed to Popes.

a 1.272 They haue preached openly in Spaine against Pope Sixtus the last of al holy memory, & railing against him as against a most wicked man, & monster on earth. They haue called him a Lutheran, Hereticke, they haue tearmed him a Woolfe, they haue said hee had vndone all Christendome if he had lived: and in few, Cardinall Bellarmine himselfe, as Iudge Paramont, being asked what he thought of his death, answered. Qui sine poeni∣rentia vivit, & sine poenitentia moritur, proculdubio ad In∣fornum tendit: and an English Doctor of our nation said, conceptis verbis; quantum capio, quantum sapio, quantum intelligo, descendit ad infernum.

The 56. Proposition. To Cardinals.

a 1.273 THey report many disgracefull things of Cardinall Toledoes death, contraried by one, in whose armes he died, who said he made a vertuous ende.

The 57. Proposition. To Kings.

ITa 1.274 is to be feared least they will bring in bondage, not only Prelats, but the very Princes and Monarches themselues. For there is a b 1.275 marveilous contempt of Princes, c 1.276 whose proceedings they slaunder, which they ought not to doe. The French d 1.277 King for railing against him, might haue put them to death for Traitors: for e 1.278they reviled him, as oft as they thought on their expul¦sion, and to let passe this, f 1.279 they haue bolstred, banded, bearded, and borne out many foule matters, against the greatest and chiefest Princes on earth.

The 58. Proposition. Plotting forraine invasions.

b 1.280 THe Iesuits haue plotted diverse forraine invasions: yea, b 1.281 they set kingdomes to sale, and talke & write of nothing, but of forraine enimies that shall invade this land. So that c 1.282 this land, by their mischievous drifts and devises, lies open to the spoile, of who that first can catch it. But d 1.283 J hold him worse then mad, that would take part with these Iesuits, or invaders in truth, not∣withstanding any Excommunication.

The 59. Proposition. Disposing of kingdomes.

a 1.284 ALthough they should not meddle directly or indi∣rectly with disposing of Crownes, yet the b 1.285 Iesuits

are iolly fellowes to cap crownes, to canton kingdomes and to crown Kings with ambitious Pamphlets in their hearts, c 1.286 and, in ordine ad daemonem, aemulantes still charis∣mata pessima, they busie themselues in disposing and de∣posing of Crownes and Scepters, betraying one Nation over vnto the hands of another, and all this in Iesus name.

The 60. Proposition. Traitors.

THere is a 1.287 an expresse charge of Christ to all sub∣iects, reddere quae sunt Caesaris, &c. as also the inge∣nerate law of all men to bee loyall to their Coun∣trey: and yet the b 1.288 Iesuits proued no lesse infest foes a∣gainst the late Princesse and Countrey, then Spaine it selfe was at that time, and such as laboured nothing more, then to betray that sweete portion, this sweete plot, our Country to Spaine, a meere forraine and Mo∣risco nation. To this end c 1.289 there was casting of Plots for their purpose and most advantage, aswell by plausible perswasions, in passages of speech, as also by counter∣mined platformes in practicall conspiracies, for else whereto tended d 1.290 a Blanke importing treason, wherevn∣to many were requested to subscribe e 1.291 their new Spa∣nish Doleman, to which day for the delay of it, they giue the daily pox, f 1.292 their treasonable plots, for surprizing the Lady Arbella, for solliciting Earle Ferdinando to rise a∣gainst her Maiestie, for entertaining Yorke, and Yong in the plot for firing her Maiesties storehouses, and to flie with ships and all into Spaine? &c. And the like in Scot∣land.

For by g 1.293 their doctrine of Prince-killing, h 1.294 haue they not enioined one for penance to murder his Sove∣raigne, and doe they not hold it for sound doctrine, that i 1.295 if one of them be commanded to murther an annoin∣ted Prince he must doe his endeavour, and none hath beene wanting, as k 1.296lately enough in the murther of the last French king, and latelier might haue beene seene in the now * 1.297 regnant, & in our own deare Soveraigne, sundry times by the Iesuiticall hand, had not Gods hand beene the stronger, l 1.298 Three or foure of them were es∣teemed Martyrs in Englād; but they died rather to their shames, for their sinnes, than to Gods glory, & m 1.299 if her Maiestie and the State would take them at the worst, they might all bee iustly condemned for erroneous and traiterous persons. n 1.300 For out of the Jesuits doct∣trine, certainely there is nothing else but treache∣ries, treason, and conspiracies, and hence o 1.301 it must needes followe, that there is not a Iesuit in all Eng∣land, but hath a smacke of impietie, irreligiositie, treacherie, treason, and Machiavillian Atheisme: and p 1.302 it cannot be, but as long as there is one Iesuit left in Eng∣land, there wilbe mutinies, treason, conspiracies and fa∣ctions, do what Pope, or Prince, or any other is able to do, or say to the contrary. q 1.303 All their plots and conspira∣cies (wherof I am fully perswaded there are a great ma∣ny yet lie hidden and vnknowne) tend herevnto: this is it that r 1.304 makes their bookes so full of plots, exasperati∣ons and conspiracies against the Church and common weale,s 1.305 that causes their mony to fly so fast over the O∣cean, (t 1.306 two thousand pounds intercepted in one yeare going over) to prepare for an invasion, for an exploit in

time to come. But how hath God favored these u 1.307 pre∣varicators, x 1.308 Pharisees, and Conspirators against God and their country,y 1.309 these massacring butcherlie buyers and sellers of their deare countrymens bloud? z 1.310 Their hopes of the English Nation were vaine, a 1.311 and their Catilinian coniurations and conspiracies were not sanctified, nor blessed by the hand of God; b 1.312 Gods hand was ever the stronger, and to conclude c 1.313 their evill successe shewes, that God was not pleased with them.

The 61. Proposition. Murderers of Kings, Popes, Cardinals, &c.

a 1.314 THe Iesuits and their seditious faction, do broach & publish such a kinde of doctrine, that subiects are no longer bound to obey wicked Princes in their tem∣porall Lawes and commandements, but till they be a∣ble by force of armes to resist them. A most dangerous doctrine, & most vnfit to be published in this age. b 1.315 By this doctrine the Iesuits murdered Henry the third, and writ a discourse against him de iusta abdicatione, H 3. as if it had beene hatched in hell, c 1.316 practised against divers kings in France, d 1.317 defeated the Polonian of his kingdom, and e 1.318 here in England haue sought to compasse their wicked purposes by Norfolke, Stukely & Saunders. f 1.319 For all which and many mo traiterous practises, the Iesuits are at this day an odious & detestable Generation. But though they seeke to murder wicked Princes and g 1.320 pro∣pose rewards to such as kill tyrants: yet it may be they will spare Popes, Cardinals, & Bishops: surely no; h 1.321 they grow as bad as bad may be, namely to the outraging of

that which is most holy, i 1.322 and if there be (as there are) shrewd suspitions in Rome cōcerning the death of two Popes, two Cardinals, and one Bishop already, I make no question at all, but that if hereafter, any Pope shall crosse their plots and purposes, the Iesuits wil haue such a figge in store for his Holines, that shall do so, as no Rubarbe, Angelica, Mithridate, or other medicine or Antidote shall expell the venim, poison, and infection from his heart; nor any bezar, perle, gold or vnicornes horne, long preserue his life after it.

The 62. Proposition. In Doctrine they turne all topsie turuie.

g 1.323 THey plunge themselues over head & eares into Ec∣clesiasticall affaires, with such audacity and obstina∣cie, as they haue turned all topsie turvy.

The 63. Proposition. By hereticall Positions.

a 1.324 OVt of the Iesuits doctrine, certainely therein is nothing els but fallacie vpon fallacie, errour vpon errour, one contradiction encountring an other, all nothing. b 1.325 A Iesuit mainetained this most vile, Atheall, and heathenish assertion, that one that is not a Christian may be Pope of Rome, and an h 1.326 other Ie∣suit openly and for sound doctrine maintained it, first to his Auditors in the Schoole, & at this instant open∣ly in the Inquisition doth: viz: non est de fide credere hunc Romanum Pontificem esse Christi vicarium, that it is no

matter of faith to beleeue that this or that Pope of Rome is Christs Vicar. d 1.327 To let passe their erroneous doctrin, concerning their Generals infallibilitie of truth, for de∣ciding of matters, their absurd Paradoxes of Equivo∣cation, e 1.328 The Iesuits every way in printed Books, in wri∣ten copies or Manuscripts, and most of all in privat con∣ference haue taught contrarie to the beliefe of the Ro∣mane Church, and therefore, f 1.329 it is no marvell, if in mate∣riall points of catholike faith, they oppose against the Angelicall Doctour, and be therefore at this present in dighted before his Holinesse, by the Dominicans in Spaine, for Pelagians, and sundry other kindes of Here∣ticks; as also for impostors, by the Sorbonists of Paris, and all other French cleargie, as we credibly heare.

The 64. Proposition. By extravagant opinions.

a 1.330NEver was there any religious order that tooke their course, that held such phantastical, extrava∣gant, exorbitant, irregular opinions, as they do.

The 65. Proposition. Approving of the Stewes.

a 1.331 Fa: Weston and Archer, charged by Doctor Norden for defending the Stewes b 1.332 to be lawfull, and very necessarie; to be as lawfull, as the Pope himselfe, as if they had made (as it seemeth) a verie league with Hell, against truth.

The 66. Proposition. Abuse of Confession.

a 1.333 THEY abuse this sacred seale for the managing of worldly businesses, & herevpon it is reported, that b 1.334 the Pope sent a precept or a decree to the Religious houses in Rome, thereby prohibiting vnder great penal∣ties, that any should vse the knowledge of a mans estate in the Sacrament of confession, to any Politicke ende or matter in any external affaire whatsoever; but the Iesuits delayed their obedience herevnto, and so they c 1.335 make confession a cony-catching or cousening tricke or slight, to picke a man, or womans purse; nay to get all their lands by it; and yet (which is more shamefull, d 1.336 though it seeme never so strange to heare) they doe ordinarily reveile confessions per tertiam vel quartam personam, vel sub incerto nomine.

The 67. Proposition. Vsing fond Revelations and Prophecies.

a 1.337 THe Iesuits, and those of the Familie of loue alike, saue only that the b 1.338 Iesuits haue a more plausi∣ble and deceitfull means to deceiue poore souls, then any one of the Familie of loue or others. c 1.339 These new Apostles, Illuminats, and extraordinarie Rabbies, haue more neere familiaritie and acquaintance with God, than any other. Herevpon, they take vpon them to d 1.340 Prophecie of the changes and deaths of States and Statists, (though for the most part most foolish & false)

whereby you may see, from whence their Illuminations come, and with what holy Ghost their familiaritie and correspondencie is, whereof they so much boast.

The 68. Proposition. Turne Atheists.

a 1.341 THe doctrine of the Iesuits, an open way to A∣theisme, and b 1.342 there is not a Iesuit, nor a Iesuits fautour any where to be found, but hath a foule tast of Atheisme, either directly perse, or indirectly, vir∣tute primi & principalis agentis.

The 69. Proposition. Are at strife with others.

a 1.343 THere is continuall, bitter strife, betweene them, & the Dominicans in Spaine.

The 70. Proposition. Among themselues.

a 1.344 THe Iesuits often at open warres by brawlings, wranglings, contentions & chidings amongst them∣selues, defaming, backbiting slaundering, & sup∣planting one another, b 1.345 what doe I say write? Nay, doe so calumniate one another, and as it were teare in peeces the fame, name, and good renowne one of the other, and c 1.346 both at Framingham and elsewhere, agree like cat and dogge within it selfe.

The 71. Proposition. Against Schoole Divinitie.

a 1.347ALL our Students, by Parsons and Creswels means set to Positiue Divinitie, and not suffered to bee Philosophers, or Scholasticall Divines, b 1.348 because scientia inflat.

The 72. Proposition. Men that cannot erre.

THey say a 1.349 themselues that their Societie cannot erre, b 1.350 in any act, word, or thought, such Lords, lawlesse Sirs, and Legifers they take themselues to be; thinking g 1.351 their Societie more perfect than a Generall Councell, and talking much d 1.352 concerning their Generals infallibi∣litie of truth for deciding of matters; whereby e 1.353 you may see, how erroneous a Societie these Loyolians are, and how no assurance it hath at all of the holy Ghost, wherein it vaunts it selfe equall with the Pope and a ge∣nerall Councell.

The 73. Proposition. Full of Noveltie.

a 1.354 THe Iesuits are wholly sicke of the fashions, b 1.355 and must needs smell, or haue one tricke of innovation or singularitie in every thing: for like c 1.356 newe vpstart squibs, and strange men, all must consist of innovations, novelties, and new names amongst them.

The 74. Proposition. Intemperate writings

a 1.357THe Iesuits writings are fowle, and full both of in∣temperance and vntruth. A shame that inke and pa∣per, & the presse, should be so abused; for they do b 1.358 vse, the most odious tearmes, that the Divell or malice is a∣ble to invent.

The 75. Proposition. Libellers.

a 1.359THey blame others for Libells and verie b 1.360 vnpriestly Pasquils, & yet write themselues, c 1.361 giving Hereticks occasion of laughter and mocking.

The 76. Proposition. Write much.

a 1.362THe Secular Priests write not so many bookes as the Iesuits doe: the reason may bee, money makes the presse goe, and thereof b 1.363 it cannot bee but they haue infinit treasure in their hands.

The 77. Proposition. Forbidding others.

a 1.364 PRiests Bookes accounted hereticall, as in Bulla Coe∣nae Domini, bereft of all manner of helping them∣selues, and b 1.365 it stands vpon the Iesuits to suppresse all writings.

The 78. Proposition. Seducers of youth.

a 1.366 THey draw the best wits into their Societies, by vndue and wicked meanes, so as b 1.367 the case now standing, no Catholicke is to send their children or friends thi∣ther, for feare c 1.368 of banker upting them both in spiritual & temporall patrimonies. For b 1.369 they that go or send their children, doe either by consequent cast themselues into a voluntarie slaverie, as bad as if vnder the great Turke; or else they must change the true nature of an English heart, and become traitors or fautors of conspiracies, against their Prince, country, and dearest friends; and I e 1.370 conclude by a probable coniecture, there is not one amongst a 100. that goes to be a Iesuit, that hath anie true Religious intent in him.

The 79. Proposition. Admit none but rich men into their societie.

a 1.371 THey fawne vpon men of noble birth, especially if they be rich, and inveigle them to sell all that they haue, and enter into their Societie and likewise women are induced by them to become Nunnes: but b 1.372 none are welcome without mony, or commendations: as for ex¦ample, c 1.373 at the college of S. Omers only for children, none can haue place there, vnlesse he bring with him fortie pound, or fiftie pound, or more; or haue some good annuitie to maintaine him. So that you may obserue f 1.374 three sorts of men admitted in their Societie, men of wit

wealthy or worshipfull, a 1.375 such as may bring some gaine helpe and means to their further preferment, & advance∣ment here on earth.

The 80. Proposition. Teaching gratis.

a 1.376 THeir teaching gratis is dangerous: b 1.377 For I haue heard of a certaine familiar Iesuit, who erected a kinde of familie of loue by his night Lectures to his faire femal-auditors, thus in truth c 1.378 they doe not all things gratis, and of pure devotion.

The 81. Proposition. Irreverence to Parents.

a 1.379 THe Catholicke children of either sex after their be∣cōming Iesuited, do very scandalously neglect their filiall duety and reverence to their Parents, and which is worse, cleane set them at naught: such swolne and Pu¦ritan spirits these Fathers haue put into them.

The 82. Proposition. Make them worse and worse.

b 1.380MEn send their children vnto them holy, godlie, peaceable, simple, and abounding with the spi∣rit of God; but within a short time, they are, God knowes, cleane changed and altered from what they were.

The 83. Proposition. They are well followed and favoured.

a 1.381 THe Iesuits haue many, both of the Cleargie & Lai∣tie secretly devoted vnto them, & b 1.382 they are brought into such a fooles Paradise, that c 1.383 the people inchanted by them, will not beleeue any thing against them. Thus d 1.384 do they carry poyson in their tongues vnseene, and in∣fect all vnknowne that gaze and admire at them: sed haec est potestas tenebrarum, but the best is, e 1.385 all their fautors are either foolish, ambitious, or needy.

The 84. Proposition. Especially by women.

a 1.386 AS all Heresies began with talkatiue women, (b 1.387 these of nature being as flexible to yeeld, as credulous to beleeue) c 1.388 so Silly women more devout than discreet, (as alwaies in extreames, either Saints or Devils,) d 1.389 poore soules do mightily dote and run riot after them, e 1.390 amōg these they title tatle, and lull babies a sleepe, and f 1.391 the ig∣norant multitudes of the Iesuits do vse most women gos∣pellers, trumpetters of their praise, & g 1.392 with these womē-tatlers & women-Gospellers, the Secular Priests are much troubled: but in the end, their fraud will appeare, h 1.393 whē these hot Ladies shall lay their hands a little heavier on their hearts, with mea maxima culpa.

The 85. Proposition. Do all for gaine.

a 1.394 IT was a graue censure of Cardinall Allen concer∣ning the Iesuits: that they sought more their owne commodity, than the students weale, or Gods glorie. b 1.395 For they are much moved with temporall commodity, c 1.396 seeke their owne good; and d 1.397 their kingdome is wholly of this world. ^e In their worldly wealth they settle like bees in soile, f 1.398 and by reason of such their riches, they neglect Gods honour, by preferring their owne before it. g 1.399 Thus do they dispose of last wils of the sicke, thus loue they to intermeddle with the marriages of many, with their temporall goods, and indeed with al things. Al∣waies taking that course with all men, that something happen vnto their share; having mindes indeede of no∣thing▪ but of their owne gaine; and accordingly, h 1.400 all mens fortunes graces favours, and actions whatsoever, shalbe evil thought of, which are beneficial to any, with out a commodity to their Societie: and yet neverthelesse, i 1.401 there is no enquiring after their lands, if they doe, this shall be their answere, mirantur superiores.

The 86. Proposition. They get great summes of mony into their hands.

NOw let vs consider a 1.402 what huge masses of mony, & infinit treasures the Iesuits haue every where, in England, and b 1.403 other Countries, * 1.404 even from the Indies.c 1.405 Some one of them hath receaued many thou∣sand pounds. d 1.406 A french Iesuit reported, that the King of France gained three millions of gold at their expulsion thence; so that it cannot be, but e 1.407 they daily and nightly encreasing their riches, and enriching their Cofers, haue

infinit treasure in store, for an exploit in time to come; expecting a time no doubt, when to drawe it forth, to their most advantage. Thus, whiles f 1.408 other Orders want, the Iesuits abound: g 1.409 they vow, and others feele pover∣tie. h 1.410 They may truly say, Domine quin{que} talenta dedisti mihi, ecce alia quin{que} suffuratus sum. Now i 1.411 if it appeare to all men, that by meanes of such their wealth they trouble all Europe, by setting kingdomes at odds, by so∣wing of factions wheresoever they come, by ambitio∣ning aboue all Religious Orders in holy Church, que∣stionlesse this will in the end be their destruction.

The 87.88. Propositions. Resort only to rich mens houses, and there domineere

a 1.412 NO man Master of his house where they may beare swaie and be admitted of: but b 1.413 they neg∣lect the poore, and hant only rich mens houses. For c 1.414 they skorne to come to any, but where they may be daintily and costly entertained, they looke not after the Cottages of the poore, nor minister their helpe to them, be there never so much need; d 1.415 but all their resort (as I haue said) is to Noblemen and Gentlemens houses, where they domineere over Tenants, children, servants, and all.

The 89. Proposition. Build and governe Seminaries.

a 1.416 THere are certaine Seminaries in Spaine built by the Iesuits, which would be better employed in the reliefe of the poore. And b 1.417 the king of Spain

hath ever since the yeare 1583 given thē 2000 crowns by the yeare; the payment procured by Father Parsons, so c 1.418 that all the Colleges beyond sea, are now vnder the Iesuits tyrannie, as may be seene by d 1.419 the most egregi∣ous, tyrannicall, vsurpate, intrusiue auctoritie of the Ie∣suits, gotten over all the Seminaries at Rome, at S. Omers in Spaine, and at Doway.

The 90. Proposition. Take all into their hands

a 1.420THe Iesuits seeke to rule the rost, to haue all men at their becke and commandment, and so b 1.421 misera∣is the state of Catholiks in England, that all must de∣pend on them. c 1.422 As though the fee simple of all mens acts, words, and thoughts were in their gift, to raise and let fall the price of all at their devotion. And therefore of all Orders d 1.423 the Capuchins liue best with the Iesuits, be∣cause the Iesuits would willingly haue all, and the Capu∣chins would willingly haue nothing, but even to keepe soule & life together.

The 91. Proposition. Enterdeale with the Civill Magistrate.

a 1.424 THe Iesuits haue continuall enterdeale with the Ci∣vill Magistrates, b 1.425 with Heretickes, and men of a suspected Religion.

The 92. Proposition. Betraying some vnto the Enimie.

a 1.426IT is feared they doe indirectly betray some vnto the enimies.

The 93. Proposition. Bring others vnto their ends and afterwards slaunder them.

a 1.427 THe Iesuits are so cruell, as that they haue not only brought many excellent men to a miserable end, by b 1.428 driving them into desperation, and to take some mi∣serable course, but haue reproched them after death.

The 94. Proposition. Laying a foule imputation on those that leaue them

WHen any one leaues their Religion for the better, a 1.429 they blaze abroad, that the party was once long agoe reiected, and never ac∣counted of amongst them, but let alone, for that they knewe what end he would make before hand.

The 95. Proposition. All for a Monarchie.

a 1.430 THe Iesuits fish for a Monarchie, b 1.431 & haue at all Chri¦stendome for both states Ecclesiastical and Tempo∣rall: but c 1.432 especially they challenge a spiritual Monarchy over all England, by d 1.433 right or wrong seeking it, so that e 1.434 all the Iesuits aime at one marke, and one course, and conceaue one and the same generall hope, to haue Eng∣land a Iaponian Monarchie (as once one tearmed it) or an Apish Island of Iesuits.

The 96. Proposition. Hated of all Orders.

a 1.435 THeir Order is mightilie impugned, b 1.436 al Orders being against them.

The 97. Proposition. Their spirituall exercise.

a 1.437THey vse their exercise as a chiefe meanes to catch the Schollers: some of their owne Societie much condemning them for it, and b 1.438 by the abuse of this c 1.439 false kind of spirituall Exercise, they make boot & havocke of Catholicke Estates, (for therefore was it devised by the Jesuits thereby to fleece charitable peo∣ple.) d 1.440 Father Parsons and Father Creswell, are most zea∣lous in this point, these are noted for Fishers, Piscatores Patris Generalis, that emploied their wits and labours, to draw vnto them the best they could finde every where.

The 98. Proposition. Their Discipline in their Colleges.

a 1.441 THeir Discipline is with great severity, many are dis∣couraged therewith. b 1.442 Two cannot speake togi∣ther without a third, nor the students of one chamber recreat their fellowes of an other, c 1.443 For they must re∣creat with none, but such as they are appointed vnto. d 1.444 And in everie companie of Schollars, the Iesuits haue their Spies, which they call Angeli Custodes, which lie in

wait what they cā heare said, or see done by any Schol∣lar, and forthwith carry it to the Superior. e 1.445 No Schol∣ler can write letters abroad, or receiue any without li∣cense and surview of the Iesuits their governours; no not to the fellowes of the same College. f 1.446 There are many like Turkish cruelties, especially in enioyning there Schollars penances; some for breaking their fasts in a cookes house, others for eating a little milke, others for washing themselues: some put to pennāce of bread and water, for not asking penances, some for slipping with their tongues; one violently pulled by the ears for calling a lay-Iesuit Hermanno that is brother, for Father.

The 99. Proposition. Feare a visitation.

a 1.447 THey feare nothing more than to render an account of their dealings, or to heare of their lewdnes.

The 100. and last Proposition. Their fall prophecied and wished for.

a 1.448 IT is observed by men, how Religious Orders haue their periods and times, and againe, b 1.449 that at the ri∣sing of every new Order, some are raised vp to bee a curbe to that Order: this being so, (c 1.450 as some of the Tē∣porall Magistrates haue told the Iesuits) that Iesuitisme from a Serpigo, is become a Gangraena, it must therefore be cut of. a 1.451 For we are perswaded they will be drawne to such matters, as, a visum est spiritui sancto & nobis, must iudicially passe in definitiue sentēce against them,

and the e 1.452 Pope is to bee entreated to lay the axe to the root of the tree, & cut of this pride of the Societie sprea∣ding it selfe farre and neere. f 1.453 f 1.454 For vnlesse a damme bee set against the streame thereof, the raging course will burst asunder all bands of honestie and modestie, and carry away headlong many with the force thereof. It is high time to looke to them, g 1.455 for they are become al∣ready incorrigible of any Prince, Prelate, or People, h 1.456 & therefore a heavy destruction, ruine and downefall is likely to come vnto their Societie: and surely, i 1.457 their fall without some speciall miracle is incurable. k 1.458 And they are like enough to be expelled by force, these contenti∣ons cannot end but with bloud. l 1.459 For as they liue iust Templarlike in all things, so m 1.460 there wilbe a right Templa∣rian downefall. n 1.461 And all ought to assist to the pulling down of these seditious, Templarian, Iesuiticall, Sectaries, and o 1.462 banishing them out of all the Christian world. In the meane time, I conclude with this praier of the Se∣cular Priests. p 1.463 Cursed be that houre, that ever they got entrance into the College, and cursed be the time that e∣ver they set foot on English ground, and a triple curse vnto them all, that to maintaine their ambition, pride, & seditious factions, haue scandalized the whole Chri∣stian world. Amen faxit Deus.

HEtherto, by Gods especiall providence, we haue made a generall description of the Iesuits, com∣prising their doctrine, discipline, policie, fashion and manner of life; now it remaineth, that by way of Appendix, or for a small conclusion, (because it is a true saying, that generalia non probant,) we descēd vnto some particulars, and come from the Thesis, vnto the Hypo∣thesis, exemplifying their villanies & impieties by some particular instances to be given, and for brevities sake, we will present vnto your iudicious eie, the liuely pi∣cture of an absolute Jesuit, one shal answere for all; a man of * 1.464 incomparable learning, () 1.465 superlatiue know∣ledge, transcendent zeale, for devotion pietie and other good qualities, generally reputed amongst the vulgar sort of people, beyond the degrees of comparison; to wit, Father Robert Parsons, our coūtryman, a Iesuit, who is a 1.466 thought to haue few persons like, none before him, in the Practicall, or Speculatiue part, in Positiue, or School-Divinity, in State businesses, or Church affaires in what kind soever. Now if this man, a Iesuit, and one of the chiefest amōgst the Fathers of that Society, shal be found in the particulars of his life and conversatiō, to haue bin no * 1.467 Saint nor sincere honest man; but a a 1.468 man of the only scandall, and turbulence, both to our church and country,b 1.469 the vnfaithfullest, prowdest, bu∣siest, & vnderminingst man that liued, c 1.470 a lewder person than whom is not: d 1.471 most exorbitant, & discomposed, e 1.472 a sacrilegious bastard, f 1.473 bastardly runnagate, filius po∣puli, filius peccati, filius terrae; g 1.474 a dangerous Polypragmō, h 1.475 Archstatist, i 1.476 Archdeviser, k 1.477 Summus Pontifex, or iudg-paramont on Earth, l 1.478 impious caitife, m 1.479 Atheall Strata∣gemitor,

n 1.480 busie-headed; a o 1.481 most diabolicall, vnnatural, and barbarous butcherly fellow,p 1.482 exceeding bold, and of great vndertaking, q 1.483 an impudent calumniator, r 1.484 a most scurrilous traitour, s 1.485 like a right Puritan, a t 1.486 newe Anabaptist, or king Iohn of Leyden, u 1.487 violator of al laws contemner of all auctoritie, x 1.488 naked of all honestie, wis∣dome or iudgement, y 1.489 monopolie of all mischiefe, z 1.490 a staine of humanity, an impostume of al corruption, a corrupter of al honesty, a 1.491 exlegal legifer, b 1.492 very peremp∣tory, sly, and saucie, impudent, c 1.493 falsehearted Cataline, a d 1.494 zoilus, a Timon, an hispanized Cameleon, like e 1.495 Prote∣us, wretched seed of Cain, and sonne of Beliall, f 1.496 monster of mankinde, g 1.497 worthy the name of a beast or a Divel, h 1.498 fitter for hel then for earth, i 1.499 an Antesignan or imme∣diate fore-runner of Antichrist; and in few, a k 1.500 most vn∣worthy, dishonorable Prelate: if I say al these, and sun∣drie other bad qualities be to be found compiled togi∣ther in one English Iesuit, what lewdnes, villanies, mis∣chiefes and impieties, may wee expect to come from that viperous brood, dispersed over al the world, and de∣vided into so many hundreds of Colleges & thousands of persons? Surely, ether this wil be sufficient to make al sorts of men to loath their liues, detest their māners, and quite abandon their wicked Societie; or els nothing wilbe sufficient: and it is not to bee doubted, but that Almightie God, who hath a iust eie, and a sure hand, wil in the end (when the measure of their iniquities shalbe fulfilled) poure out his heavy wrath and indignation vp∣on them, and recompense them their owne vnto the full: such height of pride, must needs haue a fal, and such a fal must of force be verie grievous, which is occasio∣ned

by so manie foule, enormous, and grievous sinnes: which that we may learne to shunne and avoide, as the Lacedemonians were wont to set drunken men before their children, to make them see, and seeing to detest the beastlines of that vice: so wee will propose and set be∣fore your eies, the picture of Father Parsons a man drūk with the cup of spirituall fornications, and long exerci∣sed in all kind of villanies, that the childe of God may learne to detest him, and in him all such blasphemous wretches, impious brood, and progenie of vipers, if hee wil eschew iram venturam. a 1.501 It is reported that diverse Papists heretofore haue gone about to set out Parsons life, but we see it is not done, wherefore, seeing they haue surceased, whether discouraged with the waight or the length of the businesse, I know not, it shal not, I hope, proue distastful vnto any, if the same be described by a Protestant, dulie collecting the same, like so many broken pieces out of diverse workes of learned Papists, whose auctorities cannot iustly be excepted against, as being either eie or eare witnesses to all that shalbe spo∣ken, and thus having shewed you the cause, we come now to speake of the person Father Robert Parsons.

Notes

• a 1.1

  See the letters of A. C. pag. 23.
• b 1.2

  Ib. p. 23.
• c 1.3

  Ib. p. 57.
• d 1.4

  Ib. pag. 24.
• e 1.5

  Ib. pag. 20.
• f 1.6

  Io. Colletons defense, p. 14.
• g 1.7

  A relation of the faction be∣gun at W••••bich▪ pag. 67.
• a 1.8

  Watsons Quodlibe••s. Pag. 82.
• b 1.9

  Ib 56.
• c 1.10

  A Dialogue be¦twixt a secular Priest and a lay gentleman in the Preface.
• a 1.11

  Watsons Quod lib. pag 34.
• b 1.12

  Ib pag. 27.
• c 1.13

  Ib. pag. 142.
• d 1.14

  Ib pag 169.
• e 1.15

  Ib pag 154.
• f 1.16

  Ib. pag. 26.
• a 1.17

  Watson in his Quodlib. p 138.
• b 1.18

  Ib. pag. 18.
• c 1.19

  Ib pag. 169.
• d 1.20

  Ib. pag. 4
• a 1.21

  Ib. in the pref.
• b 1.22

  Ib. pag. 294.
• c 1.23

  Ib. pag. 47.
• d 1.24

  Ib pag. 102.
• a 1.25

  Letter of A. C. pag. 29.
• b 1.26

  Quodlibet. p. 240.
• c 1.27

  Ib. pag. 82.
• d 1.28

  Ib. pag. 359.
• e 1.29

  A Dialogue be¦twixt a secular Priest▪ & a Lay Cath. in the Pre∣face.
• f 1.30

  A let. of A. C. pag. 29.
• g 1.31

  Ib pag. 78.
• h 1.32

  Quodl. pag 7
• i 1.33

  A let. of A. C. pag. 34.
• k 1.34

  Ib. pag. 38.
• a 1.35

  Watsons Quodlib. p. 200
• b 1.36

  Declaratio motuum ac tur∣bationis in An∣glia. pag. 36.
• c 1.37

  A. C. let. p. 20.
• a 1.38

  Declaratio motuum &c. in Anglia pag 5••.
• b 1.39

  Quodl. p. 156
• a 1.40

  A Dialogue be¦twixt a secular Priest and a Lay Catholick in the Pref.
• b 1.41

  Quodl. p. 74.
• c 1.42

  A Dialogue &c. in the Pref.
• a 1.43

  Quodl. p. 84.
• b 1.44

  A Relation of the faction at Wesbich pag 74
• c 1.45

  A dialogue be∣twixt a secul. Priest and a lay gentleman in the Preface.
• a 1.46

  Colletons de∣fence of the slaūdered Priest pag. 32.
• b 1.47

  A. C. let. p. 80.
• a 1.48

  Quodl. p. 315.
• b 1.49

  Ib. pag. 22.
• c 1.50

  A relation of the faction as Wisbich. p. 78.
• * 1.51

  Quodl. p. 317.
• b 1.52

  A relation of the faction at Wisbich pag. 67
• c 1.53

  Quodl. p. 18.
• d 1.54

  Ib. pag 83.
• a 1.55

  Quodl. p. 15.
• a 1.56

  Quodl. p. 249
• b 1.57

  Ib. pag 9.
• c 1.58

  Ib. pag. 320.
• a 1.59

  Colletons iust desenee, pag. 32
• b 1.60

  Ib. pag. 267.
• a 1.61

  H. Elyes notes vpon the Apol. pag. 208.
• a 1.62

  Quodl. p. 75.
• b 1.63

  Ib. pag. 69.
• a 1.64

  Quodl. pag. 2.
• b 1.65

  A relation of the faction as Wisbich. p. 74.
• c 1.66

  Quodl. pag. 4.
• d 1.67

  A relation of the faction at Wisbich. p. 68.
• e 1.68

  Let. of. A. C. 61.
• f 1.69

  Declaratio motuum &c. p. 62.
• g 1.70

  A relation of the fact. at Wisb pag. 76.
• h 1.71

  Ib. pag. 78.
• a 1.72

  A dialogue be¦twixt a Secul Priest and a Lay Gentl. pag. 56.
• b 1.73

  Quodl. p 122
• c 1.74

  A. C. let. p. 9.
• d 1.75

  Quodl. p. 123
• e 1.76

  Ib. pag 124.
• f 1.77

  Declaratio motuum, &c. p. 18.
• g 1.78

  Quodl. p. 133.
• h 1.79

  Ib. pag. 96.
• i 1.80

  Ib. pag 99.
• k 1.81

  A relat. of the fact. at Wisbich.
• l 1.82

  A. C. let. p. 21.
• m 1.83

  Ib. pag. 27.
• n 1.84

  Quodl. p. 99.
• a 1.85

  Quodl. p 45.
• b 1.86

  H. Elyes notes vpon the Apol.
• c 1.87

  Relation of the faction at Wisb. pag. 69.
• d 1.88

  Quodl. p. 73.
• e 1.89

  Ib pag. 16.
• f 1.90

  Ib. pag. 244.
• g 1.91

  Ib pag. 64.
• h 1.92

  A. C. let. p. 25
• i 1.93

  Quodl. p. 72.
• k 1.94

  A. C. let. p. 26.
• l 1.95

  Quodl. p. 112.
• a 1.96

  A true relatiō of the faction at Wisbich.
• b 1.97

  H Elyes notes on the Apol. pag 203.
• a 1.98

  Quodl. p. 73.
• a 1.99

  Ib. pag. 72.
• b 1.100

  Ib. pag. 5.
• a 1.101

  Ib. pag 335.
• b 1.102

  Ib. pag. 113.
• a 1.103

  Quodl. p. 44.
• b 1.104

  Ib pag. 108.
• c 1.105

  Ib. pag. 95.
• d 1.106

  Ib pag 332.
• e 1.107

  Ib pag. 122.
• f 1.108

  Ib pag. 69.
• g 1.109

  Ib. pag. 337.
• h 1.110

  Ib. pag. 195.
• a 1.111

  A. C. let. p. 23.
• b 1.112

  Quodlibet. p. 145.
• c 1.113

  Ib. pag. 157.
• d 1.114

  Ib. pag. 336.
• e 1.115

  Ib. pag. 42.
• a 1.116

  Quodl. p. 70
• b 1.117

  Ib. pag. 46.
• c 1.118

  A let. of A. C. pag. 23.
• d 1.119

  Quodl. p. 70.
• e 1.120

  Ib. pag. 70.
• f 1.121

  A Dialogue be¦twixt a secular Priest & a Lay Gentlemā. p 90
• a 1.122

  Quodl. p. 352.
• b 1.123

  Ib. pag 315.
• c 1.124

  A let. of A. C. pag 9.
• d 1.125

  Quodl. p. 36.
• e 1.126

  Ib. pag. 96.
• f 1.127

  Ib. pag 70.
• g 1.128

  A relation of the faction at Wisbich. pag. 75
• h 1.129

  Quodl. p. 96.
• i 1.130

  Ib. pag. 137.
• a 1.131

  A Dialogue be¦twixt a Secular Priest and a Lay Gentl. in the pref
• b 1.132

  Quodl. p. 37
• c 1.133

  A dialogue be¦twixt a Secular Priest and a Lay Gentleman in the Preface.
• d 1.134

  Quodl. p. 197.
• e 1.135

  Ib. pag. 336.
• f 1.136

  Ib. pag. 197.
• g 1.137

  Ib. pag. 83.
• h 1.138

  Ib. pag. 22.
• a 1.139

  Quodl. p. 140.
• b 1.140

  Ib. pag. 314.
• c 1.141

  Ib. pag. 137.
• d 1.142

  Ib. pag. 13.
• e 1.143

  Ib. pag. 139.
• f 1.144

  Ib. pag. 60.
• g 1.145

  A let. of A. C. pag. 25.
• h 1.146

  Ib. pag 26.
• i 1.147

  Quodl. p. 140
• k 1.148

  Ib. pag. 60.
• a 1.149

  A letter of A C. pag. 26.
• b 1.150

  Ib pag. 39▪
• c 1.151

  Quodl. p 68.
• d 1.152

  A dialogue be∣twixt a secular Priest and a Lay gentleman, pag. 59.
• e 1.153

  Quodlib. pag. 103.
• f 1.154

  Ib. pag. 244.
• g 1.155

  Ib. pag. 68.
• h 1.156

  Letter of A. C. pag. 27.
• i 1.157

  Ib. pag. 39.
• k 1.158

  Ib. pag 51.
• l 1.159

  Quodl. p. 68.
• a 1.160

  Quodl. p. 33.
• b 1.161

  D. Bagshaws answer pag. ••8.
• c 1.162

  Quodl. p. 345.
• d 1.163

  A let. of A. C. pag. 9.
• e 1.164

  Quodl p 296.
• f 1.165

  Ib. pag 13.
• g 1.166

  Ib. pag. 35.
• c 1.167

  A. C. let. p. 18.
• i 1.168

  Quodl. p. 187.
• a 1.169

  Quodl. p. 32.
• b 1.170

  Ib. pag. 67.
• c 1.171

  Ib. pag. 304.
• d 1.172

  Ib pag. 67.
• e 1.173

  A relation of the faction at Wisbich. p. 46.
• f 1.174

  Ib. pag. 73.
• g 1.175

  Quodl. p. 33.
• h 1.176

  D. Bagshawes answer, p. 36.
• i 1.177

  Quodl. p. 300.
• k 1.178

  Ib. pag. 61.
• l 1.179

  Ib. p. 31.
• m 1.180

  Ib. 354.
• n 1.181

  A let. of A C. pag. 61.
• o 1.182

  A Relation of the faction at Wisbich. pag. 73.
• a 1.183

  Quodl. p. 214
• b 1.184

  Ib. p 21.
• c 1.185

  Ib. pag. 330. & pag. 21,
• d 1.186

  Ib. pag. 21.
• e 1.187

  Ib. pag. 21.
• f 1.188

  Ib.
• e 1.189

  A Dialogue be¦twixt a secular Priest and a Ie∣suit. pag. 100.
• a 1.190

  H. Elyes notes vpon the Apol. pag. 124.
• b 1.191

  Ib. pag. 18. & pag. 188.
• c 1.192

  Ib. pag. 188.
• d 1.193

  Relatio turba∣rum exhibita sa∣crosanctae Inqui¦sitionis officio p. 27.
• a 1.194

  Quodlibets in the Pref.
• a 1.195

  A Dialogue be¦twixt a secular Priest and a Lay Catholick p. 86.
• c 1.196

  D. Bagshawes answer, pag. 10
• d 1.197

  Quodl. p. 15
• e 1.198

  Ib. pag. 147.
• f 1.199

  Quodl. p. 17. & 21.
• g 1.200

  Ib. pag. 18.
• i 1.201

  Ib. pag 62.
• k 1.202

  Ib. pag. 64.
• l 1.203

  Ib pag. 62.
• a 1.204

  A dialogue be∣twixt a secular Priest and a Lay gentleman, pag. 84.
• b 1.205

  Let. of A. C. 14.
• c 1.206

  A dialogue be¦twixt a Secular Priest and a Lay Gentleman in pag. 86.
• d 1.207

  Ib. pag. 92.
• e 1.208

  Quodl p. 227.
• f 1.209

  A dialogue be∣twixt a secular Priest and a Lay Gentleman p 73
• g 1.210

  Quodlib. in the Preface.
• h 1.211

  A Dialogue be¦twixt a secular Priest and a Lay gentleman p. 96
• i 1.212

  Colletons iust defence, p 271.
• a 1.213

  Quodlib. pag. 191.
• b 1.214

  Ib. pag. 315.
• c 1.215

  Ib. pag. 65.
• d 1.216

  Ib. pag. 65.
• e 1.217

  Ib. pag. 315.
• f 1.218

  Ib. pag. 65.
• g 1.219

  H Elyes notes on the Apol. pag 264.
• a 1.220

  Quodl. p. 72.
• b 1.221

  Ib. pag. 73. See 24. Prop.
• a 1.222

  Quodl. p. 153.
• b 1.223

  Ib. pag. 131.
• d 1.224

  A dialogue be∣twixt a secul. Priest and a lay gentleman pag. 65.
• e 1.225

  Quodl. p. 351
• a 1.226

  The hope of peace, pag. 12.
• b 1.227

  H. Elyes notes vpon the Apol. pag. 216.
• c 1.228

  A relation of the faction at Wisbich pag. 77
• d 1.229

  Ib. pag. 75.
• a 1.230

  Quodl p. 198
• b 1.231

  A Dialogue be¦twixt a Secular Priest and a Lay Gentl. in the pref
• c 1.232

  Quodl. p. 16.
• d 1.233

  A dialogue be¦twixt a Secul. Priest and a Lay Gentl. pag. 67.
• e 1.234

  Quodl. p. 17.
• f 1.235

  Ib. pag. 161.
• g 1.236

  Ib. pag. 174.
• h 1.237

  Relation of the faction at Wisb. pag. 33.
• i 1.238

  Ib. pag. 38.
• k 1.239

  Declaratio motuum &c. in Anglia pag. 86.
• l 1.240

  A relation of the faction at Wisbich. p. 74.
• m 1.241

  A Dialogue betwixt a Sec. Priest and a Lay Gentleman.
• a 1.242

  Colletons de∣fence of the slaūdred Priests pag. 32.
• a 1.243

  Ib. pag 185.
• a 1.244

  Declaratio motuum, &c. p. ••.
• a 1.245

  Ioh Colleton•• defense pag. 63.
• b 1.246

  Ib. pag. 49.
• a 1.247

  Colletons de∣fense, pag. 159.
• b 1.248

  Ib. pag. 201.
• a 1.249

  Ib. pag. 20••.
• a 1.250

  Quodl. p. 18
• b 1.251

  Colletons defense, p. 158.
• c 1.252

  Quodli. p. 83.
• d 1.253

  Ib. pag. 82.
• a 1.254

  A Dialogue betwixt a secu∣lar Priest and a Lay-gentleman, Pag. 112.
• b 1.255

  Declaratio motuum &c. p. 27.
• c 1.256

  Quodl. p. 70.
• d 1.257

  Ib. pag. 38.
• e 1.258

  A relation of the faction at Wisbich. p. 70.
• f 1.259

  Relatio turba∣rum, &c. p. 99.
• g 1.260

  E•• no••es vpon the Apolo∣gie Pag. 213.
• h 1.261

  A Dialogue be¦twixt a secular Priest & a Lay Gētlemā. p 11••
• i 1.262

  A let. of A. C. pag. 20.
• a 1.263

  Quodl. p. 18.
• b 1.264

  Ib. pag. 178.
• c 1.265

  Ib. pag. 198.
• a 1.266

  Elies notes on the Apol. pa. 34.
• a 1.267

  A Dialogue betwixt a secu∣lar Priest and a Lay gentleman. Pag. 118.
• a 1.268

  H. Elyes notes vpon the Apol. in the Pref. p, 8
• c 1.269

  Quodl. p. 52.
• d 1.270

  A letter of A C. pag. 22.
• e 1.271

  Quodl. p. 16.
• a 1.272

  Quodl. p. 57.
• a 1.273

  A Dialogue be¦twixt a Secular Priest and a Lay Gentl. pag, 8••.
• a 1.274

  A relation of the fact. at Wish pag. 77.
• b 1.275

  Quodlibet. p. 496.
• c 1.276

  Ib. pag. 283.
• d 1.277

  Ib. pag. 59.
• e 1.278

  Ib. pag 312.
• f 1.279

  Ib. pag. 173.
• b 1.280

  Declaratio motuum ac tur∣bationis in An∣glia. pag. 17.
• b 1.281

  Ib pag. 83.
• c 1.282

  Quodl. p. 186.
• d 1.283

  Ib pag. 178.
• a 1.284

  Quodl. p. 223
• b 1.285

  Ib. pag. 62.
• c 1.286

  A. C. let. p. 20.
• a 1.287

  A. C. let. p. 11.
• b 1.288

  Ib. pag. 11.
• c 1.289

  Quodl. pag. 1.
• d 1.290

  A. C. let. p. 64.
• e 1.291

  Ib. pag. 69.
• f 1.292

  A Dialogue be¦twixt a secular Priest and a Lay Iesuit. pag. 93.
• g 1.293

  A let. of A. C. pag 8.
• h 1.294

  Quodl. p. 85.
• i 1.295

  Quodl. p. 111.
• k 1.296

  Letter of A. C. pag. 92.
• * 1.297

  H. the 4. after∣wards murdred also.
• l 1.298

  Ib. pag. 26.
• m 1.299

  A dialogue be∣twixt a secul. Priest and a lay gentleman in the Preface.
• n 1.300

  Quodl. p. 321
• o 1.301

  Quodl. p. 121
• p 1.302

  Ib. pag. 112.
• q 1.303

  Ib. pag. 153.
• r 1.304

  Ib. pag. 11.
• s 1.305

  Ib pag. 38.
• t 1.306

  A dialogue be∣twixt a Secul. Priest and a Lay Gentl. pag. 112.
• u 1.307

  A let. of A. C. pag. 70.
• x 1.308

  Quodl. p. 196
• y 1.309

  Ib. pag. 47.
• z 1.310

  Ib. pag. 145.
• a 1.311

  Ib. pag. 264.
• b 1.312

  A let. of A C. pag. 29.
• c 1.313

  Quodl. p. 263
• a 1.314

  Quodl. p. 295.
• b 1.315

  Ib. pag 262.
• c 1.316

  Ib. pag. 311.
• d 1.317

  Ib. 311.
• e 1.318

  Ib.
• f 1.319

  Ib. pag. 262.
• g 1.320

  Ib. pag 228.
• h 1.321

  A. C. let. p. 26
• i 1.322

  Quodl. p. 246.
• g 1.323

  Elies notes vpon the Apolo∣gie. Pag. 9. in the Pref.
• a 1.324

  Quodl. p. 321
• b 1.325

  Ib. pag. 100. & Declaratio motunm &c. pag. 29.
• h 1.326

  A. C. let. p. 67.
• d 1.327

  Quodl. p. 31.
• e 1.328

  Ib. p. 29.
• f 1.329

  A letter of A. C. p. 40.
• a 1.330

  Quodl. p. 138.
• a 1.331

  D. Bag shaws answer, pag 20.
• b 1.332

  Declaratio matuum, &c. Pag 29.
• a 1.333

  Quodl. p. 69.
• b 1.334

  A dialogue be∣twixt a secular Priest and a Lay gentleman, pag. 35.
• c 1.335

  Quodl. p. 85.
• d 1.336

  Ib. pag. 8••.
• a 1.337

  Quodl. p 123
• b 1.338

  Ib.
• c 1.339

  Ib. pag. 244.
• d 1.340

  Let. of A. C. 24.
• a 1.341

  Quodl. p. 300
• b 1.342

  Ib. pag. 113.
• a 1.343

  A dialogue be¦twixt a Secul. Priest and a Lay Gentl. pag. 83.
• a 1.344

  Quodl p. 236.
• b 1.345

  Ellies notes vpon the Apol. Pag. 2.
• c 1.346

  A. C. let. p. 45▪
• a 1.347

  A Dialogue be¦twixt a secular Priest and a Lay gentlemā. p. 119
• b 1.348

  Quodl. p. 278
• a 1.349

  Quodl. p 320
• b 1.350

  Ib. pag. 331.
• g 1.351

  A let. of A. C. pag 24.
• d 1.352

  Quodl. p. 31.
• e 1.353

  A let. of A. C. pag. 46.
• a 1.354

  Quodl. p. 147
• b 1.355

  Ib. pag 144.147
• c 1.356

  Ib. pag ••2.
• a 1.357

  A let. of A. C. pag. 4.
• b 1.358

  A dialogue be¦twixt a Secular Priest and a Lay Gentleman in the Preface.
• a 1.359

  H•• Elyes notes on the Apol. pag 219. & 225.
• b 1.360

  D. Bagshawes▪ answer, p. 24.
• c 1.361

  H. Elyes notes vpon the Apol. pag. 220.
• a 1.362

  Quodl. p. 71.
• b 1.363

  Ib. pag 38.
• a 1.364

  Colletons de∣fence of the slaūdred Priests pag. 197.
• b 1.365

  Quodl. p. 337.
• a 1.366

  Declaratio motuum &c. in Anglia pag. 84. & 132.
• b 1.367

  Quodl. p. 279.
• c 1.368

  A. C. let. p. 40.
• b 1.369

  Quodlib. pag. 141.
• e 1.370

  Ib. pag. 141.
• a 1.371

  A relation of the faction be∣gun at Wi••bich. pag. 72.
• b 1.372

  Elies notes on the Apol. p. 212.
• c 1.373

  A dialogue be∣twixt a secular Priest and a Lay Gentlemā p. 121
• f 1.374

  Quodl. p. 137.
• a 1.375

  Ib. pag. 137.
• a 1.376

  Quodl. p. 69.
• b 1.377

  Letter of A.C. pag. 68
• c 1.378

  Quodl. p. 137
• a 1.379

  A. C. let. p. 15.
• b 1.380

  Declaratio motuum &c. p. 129.
• a 1.381

  Declaratio motuum, &c. Pag. 12.
• b 1.382

  Quodl. p. 123
• c 1.383

  Ib. pag. 122.
• d 1.384

  Ib. pag. 78.
• e 1.385

  Ib. pag 17.
• a 1.386

  Quodl. p. 17.
• b 1.387

  Ib. 65.
• c 1.388

  Ib. in the Pre∣face.
• d 1.389

  Ib. pag. 39.
• e 1.390

  Ib. pag. 16.
• f 1.391

  Ib. in the Pref.
• g 1.392

  Ib. pag. 40.
• h 1.393

  Ib. pag. 65.
• a 1.394

  Declaratio motuum, &c. pag 10.
• b 1.395

  A dialogue be∣twixt a secul. Priest and a lay gentleman Pag. 115.
• c 1.396

  Declaratio motuum, &c. pag. 23.
• d 1.397

  A let. of A.C▪ pag. 20▪
• f 1.398

  Ib.
• g 1.399

  Quodl. p. 73.
• h 1.400

  A Dialogue betwixt a secu∣lar Priest and a Lay gentleman, in the Preface.
• i 1.401

  Quodl. p. 94.
• a 1.402

  Quodl. p. 315.
• b 1.403

  Ib. pag. 187.186
• * 1.404

  Let. A. C. pag 20.
• c 1.405

  Ib pag 315.
• d 1.406

  Ib. pag. 38.
• e 1.407

  Ib. pag 91.
• f 1.408

  Declaratio motuum ac tur∣bationis in An∣glia. pag. 47.
• g 1.409

  Ib. pag. 85.
• h 1.410

  A letter of A C. pag. 21.
• i 1.411

  Ib. pag. 20.
• a 1.412

  Quodl. p. 36.
• b 1.413

  Declaratio motuum, &c. p. 28.
• c 1.414

  A relation of the faction at Wisbich. pag. 73
• d 1.415

  Quodl. p. 68
• a 1.416

  The hope of peace, pag. 21.
• b 1.417

  H. Elyes notes vpon the Apol. p. 213.
• c 1.418

  Quodl. p. 76.
• d 1.419

  Ib. pag. 300.
• a 1.420

  Elyes notes on the Apol. Pag 34.
• b 1.421

  A relation of the faction at Wisbich. pag. 69
• c 1.422

  Quodl. p. 9.
• d 1.423

  Quodl. p. 24.
• a 1.424

  Quodl. p. 188
• b 1.425

  Relation of the faction at Wisb. pag. 75.
• a 1.426

  Ib. pag. 79.
• a 1.427

  Ib. pag. 78.
• b 1.428

  Ib. pag. 75.
• a 1.429

  Quodl. p. 44.
• a 1.430

  Quodl. p. 182.
• b 1.431

  Ib pag. 324.
• c 1.432

  A relation of the faction at Wisbich. p. 71.
• d 1.433

  Ib. pag. 74.
• e 1.434

  Quodl. p 234.
• a 1.435

  Quodl. p. 75.
• b 1.436

  Ib.
• a 1.437

  A Dialogue betwixt a Sec. Priest and a Lay Gentleman, pag 116.
• b 1.438

  A let. of A. C. pag. 61.
• c 1.439

  Quodl. p. 83.
• d 1.440

  A Dialogue be¦twixt a secular Priest & a Lay Gētlemā. p. 116
• a 1.441

  Relatio motu∣um, &c. p▪ 135.
• b 1.442

  Colletons iust defence p. 5.259
• c 1.443

  A Dialogue betwixt a secu∣lar Priest and a Lay-gentleman, Pag. 121, 112.
• d 1.444

  Ib. pag. 122.
• e 1.445

  Ib. pag. 121.
• f 1.446

  Quodl. p. 55.
• a 1.447

  A Relation of the faction at Wisbich. pag. 79.
• a 1.448

  Quodl. p. 19.
• b 1.449

  Ib. p 74.
• c 1.450

  D. Bagshawes answer, pag. 8.
• a 1.451

  Quodl. p. 175.
• e 1.452

  A relation of the faction at Wisbich. p. 7.7
• f 1.453

  Ib pag. 77.
• f 1.454

  Quodl. p. 188.
• g 1.455

  Quodl p. 128.
• h 1.456

  Ib pag. 45.
• i 1.457

  The Copies of certain discour∣ses, pag 118.
• k 1.458

  Quodl. p. 58▪
• l 1.459

  Ib. pag. 50.
• m 1.460

  Ib. pag. 46.
• n 1.461

  Ib pag. 19.
• o 1.462

  Ib. pag. 316.
• p 1.463

  Ib. pag. 141.
• * 1.464

  An other e∣qual nay farre aboue that wor∣thy pillar of the Church S. Aug. the Doctor An∣gelical S. Tho∣mas Aquinas, the most subtle disputer Doctor Sco••us is the top of wit. Quodlib. p. 72.
• () 1.465

  Ch. Pagets answere, p. 22.
• a 1.466

  Most esteemed amongst the Ie∣suits for his wis∣dome and other good parts.

  A Dialogue be¦twixt a Secular Priest and a Lay Gentl. pag. 85.
• * 1.467

  A dialogue be¦twixt a Secular Priest and a La Gentleman pa•• 109.
• a 1.468

  A. C. let. p. 38.
• b 1.469

  Ib.
• c 1.470

  Quodl. p. 217
• d 1.471

  D. Bagshaws answer, pag 3.
• e 1.472

  Quodl. p 109
• f 1.473

  Ib. pag. 128.
• g 1.474

  Ib. pag. 108.
• h 1.475

  Ib. pag 187.
• i 1.476

  I Colletons defense, p. 255.
• k 1.477

  Quodl. p. 156.
• l 1.478

  Ib. pag. 97.
• m 1.479

  Ib. pag. 160.
• n 1.480

  Ib▪ p. 237.
• o 1.481

  Ib.
• p 1.482

  A dialogue be∣twixt a secular Priest and a Lay gentleman, pag. 106.
• q 1.483

  Quodlib. p. 284.
• r 1.484

  Ib.
• s 1.485

  Ib. p 298.
• t 1.486

  Ib. pag. 286.
• u 1.487

  Ib. pag. 237.
• x 1.488

  Ib. pag 288.
• y 1.489

  Ib. pag. 237.
• z 1.490

  Ib.
• a 1.491

  Ib. pag. 330.
• b 1.492

  Ib. 295.
• c 1.493

  Ib. pag. 242.
• d 1.494

  Ib. pag. 129.
• e 1.495

  Ib. p. 130.
• f 1.496

  Ib. p. 242.
• g 1.497

  Ib p. 237.
• h 1.498

  Ib. p. 242.
• i 1.499

  Ib. p. 325.
• k 1.500

  Ib. p. 121.
• a 1.501

  Doctor Bag∣shaws answere, p. 39.