The jesuits Downfall, THREATENED AGAINST THEM BY THE SECULAR Priests for their wicked lives, accursed manners, Heretical doctrine, and more than Matchiavillian Policy.  
TOGETHER WITH THE LIFE OF FATHER PARSONS AN ENGLISH JESVITE.  
Good God, that such a Society of men, after so many scandals, and foul deserts of theirs in France, and elsswhere, for Prince-killing, Sedition, etc. can thus be of credit in England? A. C. to his disiesuited kinsman, Pag, 72.  
AT OXFORD, Printed by joseph Barnes, and are to be sold by John Barnes dwelling near Holborn Conduit. 1612.   

TO THE RIGHT WORTHY OF ALL HONOUR FOR RELIGIon, Piety and justice, the Reverend judges, and justices of Peace for the County of Oxon.  
TRue Religion the only badge of a Christian, hath two marks whereby it is certainly known; to wit, Zeal, and Constancy. Zeal, for it must not be cold, nor lukewarm; but fervent and hot: Constancy, because it endureth not for a season, and continueth but a while, but abideth unto the end, unto the death, for ever. This zeal which is so necessarily required in all men, but more properly in Magistrates and Governors▪ hath appeared Right Honourable and Right Worshipful most evidently, in your late proceedings against Popish Recusants, at, and before the last Sessions, holden for this County, at an 
* Aug. 19  unusual time, and with very extraordinary care & provision, for the searching, finding, fining, and restraining of the most dangerous persons of either sex.  
Of your Constancy likewise & perseverance in prosecuting so good beginnings, small cause have we to doubt, considering the goodness of the cause, and the greatness of authority, wherewith both your hands and hearts are strengthened from above, to the great joy of all his majesties loyal subjects, Gods faithful servants. What remaineth now, but that we of the Clergy for our parts, should second these happy beginnings with our uttermost endeavours? by adding the word unto the sword, persuasions & conferences, unto those sharper means & corrosives which are applied, showing ourselves ready to offer up, not only our labours, but ourselves also for the good of such as have been seduced by the Priests, & jesuits, but rather by the jesuits then by the Priests, for which cause knowing the danger, & being most willing (if it be possible) to prevent it. I have taken pains to compile this small Treatise, that if God shall be pleased in mercy to open their eyes, they may see the wicked lives, accursed manners, heretical doctrine, & more than Matchiavillian policy of that Society, which they do so devoutly follow, with peril both of soul and body.  
This work I hope will find the better entertainment with them, because it is taken wholly and solely from the writings of sundry learned Priests, who spoke as they were moved, upon consideration of their wicked lives and manners, so that theirs are the proofs, mine the collection & method only, as the Quotations in the Margin will sufficiently declare. I admit, that both Priests & jesuits are to be feared more and less, as dangerous enemies unto his Majesty, & the State: but chiefly the jesuits, who hold their disciples in such servitude, or rather slavery, that whatsoever they say is a law, & that law must be obeyed, though God & man, reason or authority, King or Kaiser say to the contrary. Fron such followers, as are once wholly devoted to their company, it will be a hard matter for the Magistrate (you find it by too lamentable experience) to draw either the Oath of Allegiance, or obedience to the Magistrate in things Temporal, much less conference and conformity in matters spiritual. 
Mat. 8.9.  For the jesuits like the Centurion in the Gospel, have that command & jurisdiction over their inferiors, that if they bid them go, they go, if they bid them do this, they do it, without ask any question whether it be right or wrong, just or unjust which is commanded: & the reason is plain, because they rely altogether upon the jesuit, and the jesuit upon the Pope, who is the only unerring person upon earth.  
A most absurd doctrine, as any is in all Popery, wherewith notwithstanding, they have bewitched the souls of I know not how many men & women, otherwise very virtuously and religiously inclined, and what pity is it, for us to consider, what Cimmerian & more than Egyptian darkness they do live in, that are thus taught by their ignorant teachers, that do vow themselves blind obedience? When the blind lead the blind, 
Mat. 15.14.  how can it be but that both of them should fall into the ditch.  
Now this which is spoken against the jesuits doth not acquit the Secular Priests, nor their followers. For as long as they go about, to reconcile men from their true and natural Prince unto the Pope, and to withdraw their minds, from religion, unto superstition, from God's word, unto fables, from God himself unto Mammon: causing them that are reconciled, not only to profess all Popish points, according to the doctrine of the Council of Trent, as unwritten Traditions, Transubstantiation, Purgatory Indulgences, worshipping of Images, & Relics, justification by works, the truth of seven Sacraments, obedience to one only Pope, etc. but to make them Articles of the Creed, and to take a solemn 
* This true Catholic faith, without which no man can be saved which now I do willingly profess, and hold, I the same N. do promise, vow, and swear, to hold & confess most constantly, by Gods help entire & uncorrupted, even to the last end of my life: & to procure as much as shall lie in me, that my subjects, or those of whom I shall have care in my office, shall hold, teach, and preach the same. So God help me and these holy Gospels of God. A Profession of the Catholic faith set out, according to the Decree of the Council of Trent. Or, A manifest confession of the Christian Belief, which all upright Catholic people at all times, being demanded to give a reason thereof, are bound to confess.  Oath, that they will continue in the profession of all & every of them unto the death, and furthermore, persuade as much as in them lieth, all others that are under them to do the like, we have just cause to suspect both their dealings, & to oppose ourselves against their proceedings. The which thing you have begun to do, Right Honourable and Right Worshipful, to your eternal praise & commendation, and to the example and encouragement of others You have begun well, who shallbe able to hinder you, if God be on your side?  
Go forward then, I beseech you, in God's name, both cheerfully and courageously, you have our earnest prayers, & shallbe sure to have our best endeavours (if need require.) I know the readiness of many learned and grave Divines, to further this religious service, amongst which, myself being one of the meanest in God's Church, scarce worthy to be called a Divine, do most earnestly desire, to contribute my pains and service, & to make known unto the world, the great affection which I bear unto all sorts of people, thus by the jesuits miserably seduced: whose conversion as I have always sought by good and fair means, such as the most wayward & peevishest adversaries cannot justly except against: so is it my purpose, God willing, so to continue unto my lives end, both by speech & writing, propagating that faith, whereof his Majesty of all Prince's Christian may truly be said to be the defender: and because the jesuits are his & our chiefest enemies, accept, I beseech you, these few lines, concerning their lives and manners in general, & one of the chiefest of them in particular; the matter was ministered unto me by certain Secular Priests, the method in disposing and digesting of it was mine, to God be ascribed the glory and benefit thereof, if any shall arise. And thus beseeching him to bless you all with continuance of your care, and increase of zeal, for the utter suppressing of all Popery and superstition, and rooting out of all Priests and jesuits. I humbly take my leave▪  
From the Public Library in Oxford, Sept. 16. 1612. Yours in all religious services to command. THO. JAMES.   

THE PROPOSITIONS.  

1. That the jesuits are not indeed of jesus but of the Devil.  
2. They are forerunners of Antichrist.  
3. Right Puritan in all things.  
4. Worse than the Turk.  
5. Dangerous men both to Church and Common weal.  
6. Vicious both in life and manners.  
7. Noted of these vices following, as of Ambition,  
8. Vainglory.  
9 Envy.  
10. Malice.  
11. Vncharitie.  
12. Cruelty.  
13. Murders & Massacres  
14. To be saucy fellows.  
15. Impudent.  
16. Injurious.  
17. Vnhospitall.  
18. Pillars and Pollers of the people.  
19 Causers of dissensions.  
20. Accusers and diffamers of others.  
21. High conceited of themselves.  
22. For Learning.  
23. For Religion.  
24. Commended by others.  
25. By themselves.  
26. Not to be spoken, nor written against.  
27. Generally proud.  
28. Especially in apparel.  
29. Flat Cooseners.  
30. Hypocrites.  
31. Making a vain show of Religion and good works.  
32. Doing evil upon good pretences.  
33. Dissemblers.  
34. Aequivocators.  
35. Temporizers.  
36. Falsaries.  
37. Politicians and Statists.  
38. Enterdealing in state business too far.  
39 Having and maintaining Intelligences.  
40. Working by great men.  
41. By bribes and promises.  
42. By intercepting of Letters.  
43. Injurious to Priests first, by debasing and vilifying them in words.  
44. Suspending them from their faculties.  
45. From the Altar.  
46. From preaching.  
47. From their residencies.  
48. From all company.  
49. From Christian burial▪  
50. From all Alms.  
51. Getting all the Alms to themselves.  
52. Starving the poor Priests.  
53. Domineering over them.  
54. Making them to yield to them.  
55, Disgraceful both in word and deed to Popes.  
56. To Cardinals.  
57 To Kings.  
58. Plotting foreign invasions.  
59 Disposing of kingdoms.  
60. Traitors.  
61. King-killers.  
62. In doctrine turning all topsy-turvy.  
63. By heretical positions.  
64. Extravagant opinions.  
65. Approving of the stews.  
66. Abuse of Confession.  
67. Use of fond Revelations and Prophecies.  
68 Becoming Atheists.  
69. At strife with others.  
70. Amongst themselves,  
71. Against School divinity.  
72. Men that cannot err as they affirm.  
73. Full of Novelties.  
74. Intemperate writings.  
75. Libelers.  
76. That write much themselves.  
77. Forbidding others.  
78. Seducers of youth.  
79. Admitting none but rich men into their society  
80. Teaching gratis.  
81. To be irreverent to Parents.  
82. Making their scholars worse and worse.  
83. Are well followed and favoured.  
84. Especially by women.  
85. Do all for gain.  
86. Get great sums of money into their hands.  
87. Resort only to rich men.  
88 Domineer in their houses.  
89. Build Seminaries.  
90. Take all into their hands.  
91. Enterdealing with the civil Magistrate.  
92. Betraying some unto the Enemy.  
93. Bringing others unto their ends, and afterwards slandering them.  
94. Laying a foul imputation on those that leave them.  
95. All for a Monarchy.  
96. Hated of all orders.  
97. Their spiritual exercise.  
98. Discipline in their College.  
99 Fear a visitation.  
100 Lastly their fall y & wished for    

THE DOWNFALL of the jesuits.  

The 1. Proposition. That the jesuits are not indeed of jesus but of the Devil.  
THIS is 
a See the letters of A. C. pag. 23.  that Society of Fathers in God's Church, they being no whit God's sons, of 
b Ib. p. 23.  which it must be said, that by God's especial providence it came up with Luther as a curb to his, and from him to all the ensuing heresies of this age: 
c Ib. p. 57  but this Order is the refuse of Religion, and therefore worthily the least Religious Order in holy church. 
d Ib. pag. 24.  A most impostural corporation, that 
e Ib. pag. 20.  have clean forsaken and forfeited the spirit of the Catholic Church. 
f Io. colleton's defence, p. 14.  Well may they be Dij Titulares, as being so termed after jesus; but surely, no way Dij Tutelares in their gospel, and for to conclude this point, 
g A relation of the faction begun at W●●bich▪ pag. 67.  the whole Society is not indeed of jesus, but of the Devil.   

The 2. Proposition. That the jesuits are forerunners of Antichrist.  

a watson's Quodlibe●s. Pag. 82.  Antichrist doubted to be come by reason of them▪ for they are 
b Ib 56.  forerunners of Antichrist, & Archinventers of new Puritanisme, worse than ever was yet heard of, and all this is 
c A Dialogue betwixt a secular Priest and a lay gentleman in the Preface.  done under pretence of Pharisaical zeal.   

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

a watson's Quod lib. pag 34.  A jesuit is nothing else but a Reformed Priest, right Puritan in all things. 
b Ib pag. 27.  In matters and doctrine, pertaining to manners, government, and order of life, in this respect all wholly Puritan: for distinctions sake, we may call them Puritan Papists, to distinguish them from the Puritan Protestants. 
c Ib. pag. 142.  They are just like to the Puritanian, or the Cartwritian, or the Brownistian, or the Genevian, or the Gehennian platform. And there are 
d Ib pag 169.  at the least a hundred principles, and odd tricks concerning government, authority, tyranny, popularity, treason, conspiracy, etc. which they jump as just together in, as if both were made of one mould. 
e Ib pag 154.  Very dangerous, unless some order be taken for than both in time: 
f Ib. pag. 26.  but of the twain, the jesuits are more dangerous than the Puritans.   

The 4. Proposition. The jesuits are worse than the Turk, etc.  

a Watson in his Quodlib. p 138.  THey are blasphemous wretches, an 
b Ib. pag. 18.  impious brood, Progeny of vipers, to use our Saviour's words against them, the offals of the old Scribes and Pharisees, who hath taught them to eschew iram venturam? 
c Ib pag. 169.  they use to turkize over men in a shameful manner, nay, it 
d Ib. pag. 4  were better to live under the Turk for the security of their souls, than under the jesuits government, or rather captivity.   

The 5. Proposition. They are dangerous fellows.  
I 
a Ib. in the pref.  must be forced to open to the world, what gross errors they do maintain, how marvelously the people are blinded and seduced by them, and how dangerous a race they run, to their own and all others destruction. 
b Ib. pag. 294.  Doubtless, there will come much danger unto the Catholic Church, if these violent spirits be not in time suppressed, and therefore 
c Ib. pag. 47.  these fellows must be looked unto in time; yea, 
d Ib pag. 102.  it is high time for all Christendom to look unto them, for, if let go any longer, hardly reclaimed.   

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

a Letter of A. C. pag. 29.  Heretofore the Lay did debauch the Religious, now the Religious do debauch the Lay and that as bad, as bad may be. I know 
b Quodlibet. p. 240.  they can endure nothing worse, then to hear of their own lewdness: yet, 
c Ib. pag. 82.  because they pervert all both God and man's laws, and run against the course of nature and kind, I will discover these 
d Ib. pag. 359.  jesuitical spirits, whose Luciferian pride is such, as it delighteth to be counted famous in mischief, and to have none to equal them in impiety; but all base, and meanly esteemed of, compared with themselves in villainy: as 
e A Dialogue betwixt a secular Priest▪ & a Lay Cath. in the Preface.  unhonest, uncharitable, irreligious, unpriestly practices, unspeakable pride ambition, envy, malice, extortion, cruelty, and above all their intolerable backbiting tongues, for invectives against them they hate. 
f A let. of A. C. pag. 29.  What shall we say, when a religious society, and that of jesus, can beget such brats? 
g Ib pag. 78.  Fie on such Fatherhood, so rooted, so fruited. 
h Quodl. pag 7  Are they not rocks of scandal, to all Priesthood, and is it 
i A let. of A. C. pag. 34.  not a shame that so religious a corporation, should so join hands with the Devil against the virtuous? Surely 
k Ib. pag. 38.  I see no reason, why to the Wickelevist upbraiding us with the enormous manners of the religious heretofore in God's Church, we should be so strait laced, as not to acknowledge him as much: seeing that even at this day in England, we have jesuits such manner of Religious.   

The 7. Proposition. The jesuits are noted of Ambition.  
THe 
a watson's Quodlib. p. 200  wicked jesuits are of Luciferian ambition, 
b Declaratio motuum ac turbationis in Anglia. pag. 36.  most ambitious and cunning, in seeking to bear rule over the Clergy, and being once 
c A. C. let. p. 20.  fired in the ambitious mounts of Phaeton's chariot, they trouble all Europe, by this their ambitioning above all Religious orders in holy Church, in ordine ad daemonem, aemulantes stil charismata pessima.   

The 8. Proposition. Vainglory.  

a Declaratio motuum etc. in Anglia pag 5●.  THese good Fathers, are so desirous of their own credit and glory, as if they were 
b Quodl. p. 156  a company of Swaggerers, Ruffians, or bragging braggates of Toledo.   

The 9 Proposition. Envy.  

a A Dialogue betwixt a secular Priest and a Lay Catholic in the Pref.  There is Envy in them, to see any do well that follows not them, 
b Quodl. p. 74.  proving themselves right Momists, Zoilists, and Aristarchists; and I 
c A Dialogue etc. in the Pref.  verily think, neither Zoilus, Aristarchus, Timon, or other Misanthropos, ever equalled, or else was to be compared with a jesuit in the damnable art of detraction, or Envy.   

The 10. Proposition. Malice.  
WHat should I speak of the 
a Quodl. p. 84.  inhuman parts of these cruel men, their dogged natures & Jewish hearts, where once they conceive a dislike? rightly following that Atheall principle of Machiavelli never to pardon, unless for disadvantage where once thou hast taken a displeasure: so that 
b A Relation of the faction at Wesbich pag 74  revenge with them, hath never an end, but with the death of their adversaries, & their reproach after death. whereby it is evidently proved, that there is 
c A dialogue betwixt a secul. Priest and a lay gentleman in the Preface.  more like Devilish, then human malice in them.   

The 11. Proposition. The jesuits are noted of Vncharitie.  
THe 
a colleton's defence of the slandered Priest pag. 32.  jesuits pretend Fatherly Charity, exhibited towards all Priests: an affirmance so far from truth, as to doubt, concerning this matter in question, whether it be true or no, were to doubt, whether there be a Sun in the Firmament, or no. For what is more common with them, then by their 
b A. C. let. p. 80.  jesuitical uncharitie, to leave a man [not to God's mercy] but to his judgement?   

The 12. Proposition. Of Cruelty.  
THey 
a Quodl. p. 315.  are merciless, hard, and cruel hearted to their afflicted brethren; for 
b Ib. pag. 22.  instead of meekness, mercy and compassion, they have put on a esteem, hearth and cruel hardness, void of all pity, mildness or remorse. And 
c A relation of the faction as Wisbich. p. 78.  in the Low-countries, they have been so cruel, as that they have not only brought many excellent men to a miserable end, but have reproached them after death.   

The 13. Proposition. Famous for murders and Massacres.  

Quodl. p. 317.  THe only thing they long for, is to bring all a flore in fire and sword, according to their 
b A relation of the faction at Wisbich pag. 67  proud, Machiavillian, and cruel designments, committing many 
c Quodl. p. 18.  secret murders, & open Massacres. And verily some breath of bloody garboils and cruelties is threatened to all nations, by these Assassinists. For what are they all, say some that know them, but massacring, butcherly, buyers and sellers of their dear country men's blood? 
d Ib. pag 83.  The very Cannibals, and Anthropophagies, shall rise up at the last day, and condemn this barbarous and savage generation of Belials blood for this crime.   

The 14. Proposition. Saucy fellows.  

a Quodl. p. 15.  THese malapert jesuits, become saucy every where, where they once get but never so little advantage.   

The 15. Proposition. Impudent.  

a Quodl. p. 249  WHo would think, that any strumpet were she never so impudent, could put upon her such a brazen forehead? They are all 
b Ib. pag 9  like common strumpets. For 
c Ib. pag. 320.  they will stand to nothing, though there be a thousand witnesses.   

The 16. Proposition. Injurious.  
THe 
a Colleton's just defence, pag. 32  jesuits abettors of most grievous wrongs and infamy, 
b Ib. pag. 267.  especially to the Priests.   

The 17. Proposition. Vnhospitall.  
A man may 
a H. Elyes notes upon the Apol. pag. 208.  as soon break their necks, as their fasts at a jesuits College.   

The 18. Proposition. Pillars and polers of the People.  
THere 
a Quodl. p. 75.  is much polling and pilling of Catholics in England under the colour of holy uses. 
b Ib. pag. 69.  Verres not more odious for pilling than the jesuits.   

The 19 Proposition. Causers of dissension.  

a Quodl. pag. 2.  THe jesuits beginners of contention, 
b A relation of the faction as Wisbich. p. 74.  firebrands of all seditions. All the Clergy and social dissension in our Realm, proceeded from the Fathers of the Society; and these are the very 
c Quodl. pag. 4.  first brokers, breathers & brochers of contention abroad. Whose 
d A relation of the faction at Wisbich. p. 68  delight is in nothing but in factions and novelties, and why? because 
e Let. of. A. C. 61.  with their zizania's of faction, they make boot & havoc of Catholics estates; 
f Declaratio motuum etc. p. 62.  getting more by discord than otherwise, and therefore it is no marvel if 
g A relation of the fact. at Wisb pag. 76.  in private families, they separate brethren one from an other, and the husband from the wife, inflaming them with rancour and envy, one against an other. For this 
h Ib. pag. 78.  is a known position amongst the jesuits, Divide & impera;; and therefore, they do both stir up, and maintain dissensions.   

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

a A dialogue betwixt a Secul Priest and a Lay Gentl. pag. 56.  THeir Adversaries have always found them to use as sharp teeth, and as hurtful tongues, to the renting asunder their good names, and wounding them other wise (yet all in secret manner) as any other men they had occasions to deal with. For why, 
b Quodl. p 122  they pass all that ever yet were for detraction; yea, even when they have tormented a man to death, yet have they most sly and cunning slights, to make it seem apparent they never did such a thing, and withal to make the party crucified by them, yet still to be condemned of the world, as maledictus, and an injurious slanderer of them. And that you may know, that 
c A. C. let. p. 9  of defamations their Society hath the exactest school under heaven, they observe certain 
d Quodl. p. 123  Atheall orders, and Machiavillian maxims, for their own advantage: as, detrahe audacter, aliquid adhaerebit: but 
e Ib. pag 124.  the chief points to be kept are these two: the one, that the matter have some show of probability in itself, the second point is, that having a ground to build upon what kind of detraction he pleaseth, he must always apply the infamy, in just opposition to the true fame and report. Thus, 
f Declaratio motuum, etc. p. 18.  by accusing others, they make way for their own hawtines. But 
g Quodl. p. 133.  is it not a most unchristian, Turkish, heretical, and traitorous ground they stand upon, and a Promontory far beyond all the capes and points of piety, lying out into the dead Sea, Persian gulf, or Stygian lake of perdition, to affirm, that all must be defamed, detracted, backbitten, despised, and borne down that are opposite to them and their designs? yea, 
h Ib. pag. 96.  whatsoever parson is directly bend against them, they must never leave him; but calumniat, slander and invent new matter against him, so that be 
i Ib. pag 99  he Pope, or Prince, or other Monarch that doth not favour their jesuitical Allobrogicks, (although he do no ways stir against them,) yet for that he runs not with them, he shall be sure to have heart, head and pen, yea and hands to be laid upon him, until both ears and cheeks, do burn with infamies. For they that are not with them, are against them. And they 
k A relat. of the fact. at Wisbich.  that oppose themselves against them, cannot be judged virtuous, or of any estimation. 
l A. C. let. p. 21.  Whereas on the contrary side, bearing the print of their praise, it skills not how very a fool or knave, or both a man be. Thus we may perceive, 
m Ib. pag. 27.  Detraction to be the most jesuitical vice of all others, And the 
n Quodl. p. 99  jesuits, to be the most malicious, traitorous, and irreligious calumniators that ever lived on earth, unworthy that ever the earth should bear them, and an intolerable indignity to the whole Church of God, that ever such wicked members should live unpunished in her, as they do.   

The 21. Proposition. High conceited of themselves.  
HOw meanly they think of others; yet they have 
a Quodl. p 45.  Devilish spirits, of a Luciferian spirit and Conceit of their own proper excellency, & a 
b H. Elyes notes upon the Apol.  fond opinion, to think that nothing can be well done without them. 
c Relation of the faction at Wisb. pag. 69.  All must depend on them. Nothing holy, Catholic, sound, not the Mass rightly celebrated, unless it be by them. 
d Quodl. p. 73.  Every one of them must be Rector chori, and dominus fac totum, and an absolute superlative in all things. 
e Ib pag. 16.  All superlatives, all Analogists, all Metaphysitians, all entia transcendentia. And they 
f Ib. pag. 244.  will be called new Apostles, Illuminats, and extraordinary Rabbis, that have more near familiarity & acquaintance with God, than any other, 
g Ib pag. 64.  to obtain all suits: & hence it is, that a 
h A. C. let. p. 25  Gentlewoman said; that she was brought by a Secular Priest on her way to heaven, by a jesuited Priest to heaven gate, by a professed jesuit beholding to him for heaven: so that you may hence collect, that every 
i Quodl. p. 72.  jesuit is a rare man, 
k A. C. let. p. 26.  all his crows white, & 
l Quodl. p. 112.  finally, that their many Atheall principles, are all reduced to two monstrous heads, to wit; exaltation of themselves, and downcast of all that side not with them.   

The 22. Proposition. For learning.  

a A true relation of the faction at Wisbich.  THe most unlearned jesuit (if we believe them) doth far excel the most learned Secular Priest. 
b H Elyes notes on the Apol. pag 203.  No learning in the world before the jesuits appeared, no learned man now, if he hath not been brought up under them.   

The 23. Proposition. For Religion.  

a Quodl. p. 73.  REligion had been utterly quailed, if they had not been.   

The 24. Proposition. Commended by others  

a Ib. pag. 72.  THe jesuits have learned one special trick of Machiavelli, to be at composition with certain Nobles, Gentlemen, and others in Princes Courts, to spread abroad their works, with report, every thing to be very rare. These cease not to 
b Ib. pag. 5.  extol them unto the sky.   

The 25. Proposition. By themselves.  
THere is another 
a Ib. pag 335.  trick of Machiavelli, to make all other men's writings odious, and to commend their own by themselves, or their Neutrals. Yea, 
b Ib. pag. 113.  it is as common a practice with the jesuits, to seek to advance themselves, as to say their breviary.   

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

a Quodl. p. 44.  THe jesuits must not be spoken against. For 
b Ib pag. 108.  if a man speak directly against them, out upon it, it is not to be heard spoken of, or once looked upon. As if there were 
c Ib. pag. 95.  an Act to bar others from speaking against them, or that it were 
d Ib pag 332.  high blasphemy, to contradict these Demi-gods in any thing. And generally the 
e Ib pag. 122.  people are so enchanted by the jesuits, that they will not believe any thing against them, that 
f Ib pag. 69.  all are accounted heretics that cross their proceedings; they 
g Ib. pag. 337.  must not be disgraced, yet their brokers can revile others: and in like sort, the jesuits have this 
h Ib. pag. 195.  coggery, to make the books written against them, to be infamous libels and satirical invectives, neither to be read, nor answered.   

The 27. Proposition. That they are generally proud.  

a A. C. let. p. 23.  THeir kingdom is wholly of this world, which may be seen 
b Quodlibet. p. 145.  by their capers of ambition & arrogancy, and 
c Ib. pag. 157.  Luciferian pride, in all which they 
d Ib. pag. 336.  imitate Lucifer. For their 
e Ib. pag. 42.  pride and disdain hath already passed gradum ad octo, and pass it any farther, it is twenty to one, it will pass extra sphaeram activitatis.   

The 28. Proposition. In Apparel.  

a Quodl. p. 70  THe Fathers bestow much on themselves, like 
b Ib. pag. 46.  gallants or courtly Rabbis, and 
c A let. of A. C. pag. 23.  their pride in apparel amongst Lords and Ladies is such, that like 
d Quodl. p. 70.  vainglorious Pharisees, they ride to and fro in their coaches, like Surleboys, Mountseignors, or other men of State, being in this 
e Ib. pag. 70.  their great gallantry richly attended on, with a great train of servants, as if they were Barons, or Earls; and 
f A Dialogue betwixt a secular Priest & a Lay Gentleman. p 90  there hath been found a jesuit, that hath worn a girdle with hangers and rapier above ten pounds, a jerken also that cost no less, that made three suits of apparel in one year, whose horse and furniture, and his own apparel on him, was valued to an 100 pounds, who for his part dispendeth yearly 400. pounds, and yet hath no patrimony.   

The 29. Proposition. Cooseners.  

a Quodl. p. 352.  THese jesuits are cogging mates, and 
b Ib. pag 315.  use coney-catching devises to get money, 
c A let. of A. C. pag 9  with all manner of falsehood and coggery, that may be imagined. Besides this, they have sundry other 
d Quodl. p. 36.  dogtricks of cozenage, to cut purses, picklocks, commit burglaries, extortion, simony, and all kind of Lombardinian devises to make gain of, and these 
e Ib. pag. 96.  finefingred boys, are very nimble about Ladies & gentlewomen's jewels, & thus by their 
f Ib. pag 70.  pretty sly cozenage, and such points, rules, and principles of learning and knowledge, as pertain to coney-catching, and other Machiavellian devises, (wherein there is none that goeth beyond them) they have here in 
g A relation of the faction at Wisbich. pag. 75  England gotten into their hands all authority, good estimation, and all the stock or treasury of money, doing what they list, both at home and abroad; but for these and the like 
h Quodl. p. 96.  cousinages to enrich themselves, they have been banished both out of the city of Perugio, and 
i Ib. pag. 137.  Milan.   

The 30. Proposition. Hypocrites.  

a A Dialogue betwixt a Secular Priest and a Lay Gentl. in the pref  THese men make an hypocritical show & vain vaunt of Religion, 
b Quodl. p. 37  a chief means of drawing others to them. For 
c A dialogue betwixt a Secular Priest and a Lay Gentleman in the Preface.  under pretence of their Pharisaical zeal & 
d Quodl. p. 197.  lives, these 
e Ib. pag. 336.  mocke-religious persons, 
f Ib. pag. 197.  have deluded many virtuous men & women; because 
g Ib. pag. 83.  every jesuit takes upon him to be an illuminate, an inculpate guider of souls, and a man come to the highest step of the scale or ladder of perfection, 
h Ib. pag. 22.  void of all pity, mildness or remorse, save only Cateolinian carrying his countenance in his hands, to sob and smile in a trice.   

The 31. Proposition. Making a vain show of Religion and good works.  
THese 
a Quodl. p. 140.  proud Pharisees by 
b Ib. pag. 314.  pretended piety allure multitudes: for 
c Ib. pag. 137.  they pretend themselves to be more holy than the rest, and that therefore in respect of the sins that reigned amongst others, they would neither eat nor drink with them, and such a 
d Ib. pag. 13.  blind conceit, have these 
e Ib. pag. 139.  illuminates of high aspires, of their Puritanian holiness, that they make arrogant vaunts thereof, 
f Ib. pag. 60.  by ostentation of mortification, obedience, perfection of state, that one of them broke out into these words. 
g A let. of A. C. pag. 25.  O my good God? how much hast thou honoured me, above thousands of my brethren in thy service, how may I not hope, for my long sufferances for thy sake, my watchings, prayers, fastings, to be thine for ever! Thus you 
h Ib. pag 26.  see what virtue these 
i Quodl. p. 140  proud pharisees have, and how boldly it may bespeak God's justice: but in fine, it will 
k Ib. pag. 60.  prove nothing, but avarice, extortion, cozening, treachery and treason.   

The 32. Proposition. Use to do evil upon good pretences.  

a A letter of A C. pag. 26.  THey use to do all their evils, especially upon pretext of Religion and holiness 
b Ib pag. 39.  as ordo ad Deum, and bonum societatis, or, propter 
c Quodl. p 68  obedientiam, or 
d A dialogue betwixt a secular Priest and a Lay gentleman, pag. 59  maiorem Dei gloriam. By these principles they may 
e Quodlib. pag. 103.  not only detract & calumniate, and take away men's good names, but even also their lives if need require; by 
f Ib. pag. 244.  any treachery, cruelty, treason, or what mischief soever it skills not, so it be propter bonum societatis, or ordine ad Deum, they are to omit no opportunity or villainy, that may further such their intents. And is not this 
g Ib. pag. 68  a seditious, odious, blasphemous and sacrilegious abuse of God's divine graces, virtues, and benefits bestowed, to make them dogbolts in every bow, and shafts in every quiver, to draw out for the managing of any impious fact whatsoever? For they 
h Letter of A. C. pag. 27.  may say ordo, any thing, so the rule and standard in their consciences be, ordo ad deum, or bonum Societatis: but nevertheless, this 
i Ib. pag. 39  same ordo ad deum, or bonum societatis, is such a matter with a jesuit, that it makes him all manner of ways disordered, & not so bonus socius, as Robin good fellow. For here hence are all his Equivocations, wherein his tongue runs one way, and his meaning an other, that ye know not where to find him; a shame that bonum Societatis, should subsist upon so vile support, as such an ordo ad Deum. 
k Ib. pag 51.  Whereby all a jesuits evil, must be reputed from the holy Ghost, and the very name of a jesuit, to import infallibility in faith and charity, and so far forth, that what he believeth, saith, or doth, (be it never so much to the blemish of any parson, yea to the prejudice of a whole common wealth) must not be thought to need any collateral credit: for by one of their 
l Quodl. p. 68  two Principles, ordo ad Deum, or obedientia, (by which as by a common medicine, they will salve all they do) there is nothing can go, or be done amiss, by any jesuit: for that always, it is either in ordine ad Deum, if an act of a Superior; or propter obedientiam, if done by an Inferior.   

The 33. Proposition. They are dissemblers.  

a Quodl. p. 33.  THe jesuits never mean truly, sincerely, and directly, there is 
b D. bagshaw's answer pag. ●8.  scarce a true word in any of them, and many notorious untruths: but a 
c Quodl. p. 345.  false heart, in all, or most of them. Their 
d A let. of A. C. pag. 9  ground where they take, be it even against the holy Sea, is dolus not virtus, their 
e Quodl p 296.  speech indefinite, peremptory, and dissembling, and therefore 
f Ib. pag 13.  it is hard to convince them of any errors in faith, by reason of their sly dissembling, 
g Ib. pag. 35.  equivocation, sophistication, winding and doubling; they can 
c A. C. let. p. 18.  collogue with any course, by either oath, or other external sign whatsoever should be required at their hands, according to the laws of their mental evasions and equivocations, grounded upon their ordo ad Deum, which permits them any dissimulation: and therefore 
i Quodl. p. 187.  senseless be that man or woman holden for ever, that shall judge any sincerity, fidelity, natural and human affection or other good meaning, to be in them.   

The 34. Proposition. Equivocators.  

a Quodl. p. 32.  NO one thing breedeth greater danger and hatred to all Catholics in England, than the jesuits abuse of Equivocating, making it indeed nothing else but an art of lying, cogging, foisting and forging, and that without all respect of matter, time, place, person, (so it be not to a superior jesuit) or other circumstance, whatsoever: all is one, uti scientia, jura, periura, secretum prodere noli. 
b Ib. pag. 67.  For they hold it dogmatizando, that they may not only to our adversaries: but even also to any Catholic Magistrate, yea to the Pope himself, answer one way and mean another. And this 
c Ib. pag. 304.  doctrine of the jesuits, touching equivocation, hath already bewitched so many of the Lay catholics, that 
d Ib pag. 67.  impossible it is, for any (that is not a jesuit) to know a jesuits heart, & 
e A relation of the faction at Wisbich. p. 46.  no man is able to bind upon any words of theirs, they have so many shifts, and so little conscience in speaking truly, except it be one of themselves to another: otherwise, their manner is, to frame their speeches according to their company, always applying themselves to the times, and occasions as they fall out, and 
f Ib. pag. 73.  they are so delighted with this Equivocation, or a subtle and dissembling kind of speech, as that to the scandal of others (as before hath been declared) they are not ashamed to defend it in their public writings, 
g Quodl. p. 33.  in abusing the words of St Paul, with factus sum omnia omnibus, ut omnes lucrifaciam; to this end and purpose, 
h D. bagshaw's answer, p. 36.  absurdly alleging divers places of Scripture, 
i Quodl. p. 300.  by which doctrine of theirs, there is laid forth an open way to Atheism, so to expound the Apostles as they may be thought to temporize, which is a plain kind of dissimulation. But let these 
k Ib. pag. 61.  men of the Bernard high Law, such like as live by their wits & principles of Machiavelli, taught by their Arch Rabbis how to maintain this their 
l Ib. p. 31.  absurd Paradox of Equivocation, 
m Ib. 354.  that have so great facility to coin lies, thereby to make any thing liked or disliked as they list, and to give out by neuter what they please, 
n A let. of A C. pag. 61.  cease their quirks and quiddities, as mental evasions, Equivocations, tergiversations, and the like: for else, 
o A Relation of the faction at Wisbich. pag. 73.  they are commonly now adays held so great liars, that I doubt whether any, or all of the jesuits words, yea or others that are in England this day will be accepted of, for the value of a straw, by any that knows them, they are so full of Equivocations and doubtings.   

The 35. Proposition. Temporizers.  

a Quodl. p. 214  THey hold it lawful to temporize with the Civil Magistrate, 
b Ib. p 21.  making Religion a matter of state, and policy, to draw people unto them, by plausible hypocrisy, and show of zeal: not a matter of conscience, to direct them aright. And thus, by 
c Ib. pag. 330. & pag. 21,  their temporising platforms, casting omnia pro tempore, nihil pro veritate, they hold the 
d Ib. pag. 21.  making of close catholics in policy, 
e Ib. pag. 21.  which by their flat Atheall doctrine, secretly taught in Scotland, 
f Ib.  are freely permitted, to eat flesh as company occasioneth, to read all kind of books indifferently, and to go to a Mass in the forenoon, & to a Puritan Sermon in the afternoon, and lastly 
e A Dialogue betwixt a secular Priest and a jesuit. pag. 100  licenced to marry with Catholics.   

The 36. Proposition. Falsaries.  

a H. Elyes notes upon the Apol. pag. 124.  IT is no news with them, to allege authors corruptly, by 
b Ib. pag. 18. & pag. 188.  nipping of words and cutting of that, which confuteth the thing for which they are alleged: which 
c Ib. pag. 188.  false play of theirs, in taking that which serveth their turn (as they think) and leaving out the substance of the matter, is often practised; but above all other things, most shameful is the corrupting of the Cardinal's letter 
d Relatio turbarum exhibita sacrosanctae Inquisitionis officio p. 27.  urged by the Priests against the jesuits.   

The 37. Proposition. Politicians.  

a Quodlibets in the Pref.  THe jesuits religious piety, is turned into mere Secular, or rather temporal and Laical policy: and they are 
a A Dialogue betwixt a secular Priest and a Lay Catholic p. 86.  Priests indeed, but exceeding cunning Politics withal, and these 
c D. bagshaw's answer, pag. 10  Politic canvasers or 
d Quodl. p. 15  Matchiavilian Politicians, 
e Ib. pag. 147.  have so many Matchiavilian devises, as every plot and drift, seemeth to be an infallible rule of falsehood, and a principle in chief, whereby the jesuits do square their actions, as never a Prince in Christendom, nor any man living, can tell where to find, or how to trace or trust them. 
f Quodl. p. 17. & 21.  For in all sacrilegious and temporising platforms, 
g Ib. pag. 18.  Atheall plots of perdition, Matchiavilian or rather Mahumetan-like faction, 
i Ib. pag 62.  Heathenish, tyrannical, Satanical and Turkish government, 
k Ib. pag. 64.  none goeth beyond the jesuits at this day; 
l Ib pag. 62.  and they are able to set Aretin, Lucian, Matchiavel, yea and Don Lucifer in a sort to school, as impossible for him by all the Art he hath, to besot men as they do.   

The 38. Proposition. intermeddling in state-affairs too far.  

a A dialogue betwixt a secular Priest and a Lay gentleman, pag. 84.  ALthough there be an express clause in the jesuits mission into England, that they should not deal in matters of state: 
b Let. of A. C. 14.  yet, the jesuits themselves stick not to vaunt, that they have a finger, not only in the Catholic commons of this Realm, but also in the State, and 
c A dialogue betwixt a Secular Priest and a Lay Gentleman in pag. 86.  they are become officious sticklers in Princes affairs Ecclesiastical or Temporal, 
d Ib. pag. 92.  both in England and Scotland, as is proved very sufficiently: & according to 
e Quodl p. 227.  their doctrine of statizing, they 
f A dialogue betwixt a secular Priest and a Lay Gentleman p 73  must be stirring, 
g Quodlib. in the Preface.  tamporing, temporising, and statizing like martial men, or common soldiers in the field of war, in all temporal, mundane and stratagematicall affairs; 
h A Dialogue betwixt a secular Priest and a Lay gentleman p. 96  this is their delight, but ever they do rather harm, than good thereby, and therefore it was well done of the Secular Priests, 
i Colletons just defence, p 271.  earnestly to request, that all proceedings of State-busines by the jesuits, should be utterly and presently forbidden.   

The 39 Proposition. They have and maintain Intelligencers and spies.  

a Quodlib. pag. 191.  IT is an honourable policy in Princes, to entertain spies, counterfeits, and traitors, 
b Ib. pag. 315.  by whom they know presently what is intended against them: semblably, the jesuits 
c Ib. pag. 65.  have their intelligence in all the kings courts in Europe, by some principal man or woman of mark of their placing, 
d Ib. pag. 65.  and their chief Agent to discover the secrets of Princes, is always a jesuit in re, or in spe. These 
e Ib. pag. 315.  Agents in all Prince's Courts, give information to their General once a month, so that 
f Ib. pag. 65.  nothing is done in England, but it is known in Rome with in a month after at the least. And say now, is it a fit thing that 
g H Elyes notes on the Apol. pag 264.  Religious men, that should spend their time in study and contemplation, should take their greatest pleasure, delight, and contentment in writing and receiving packets of news, from all coasts and countries, making that their whole study and travail?   

The 40. Proposition. Work by great men.  

a Quodl. p. 72.  The jesuits have learned one trick of Machiavelli, thoroughly practised by Erasmus, to be at composition with certain noble men gentlemen and others in Princes Courts, to spread abroad their works, with report every thing to be rare, and 
b Ib. pag. 73. See 24. Prop.  there is no Prince in the world, but hath some great Lord or other about him, that will be ready to speak a good word for the jesuits, in hope of a better time at their hands, at one time or other when kingdoms are at stake.   

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

a Quodl. p. 153.  THe no less consciencelesse than merciless jesuits, collect great sums of money over all the Realm, and wherefore is all this done? Because 
b Ib. pag. 131.  the greatest enterprises taken in hand by them, are done more by bribes given to brokers, and ᶜ great promises made to them, that are sticklers for them: 
d A dialogue betwixt a secul. Priest and a lay gentleman pag. 65.  for the later it hath been long the faction of the Religious Fathers so to do, to put men to great expectation of favour and advancement when their day shall come, & to ring every year fresh Alarms of foreign preparation, and I know not what: and as touching the former, it was an 
e Quodl. p. 351  old stale principle of Machiavelli, to pack and sack up sacks of money to bring and bind men's tongues therewith, to preach and prate in court, country, and Pulper, what they will have, to keep themselves in.   

The 42. Proposition. Intercept Letters.  

a The hope of peace, pag. 12.  WHo knoweth not that the Jesuits, 
b H. Elyes notes upon the Apol. pag. 216.  such as should have made a conscience to open other men's letters, do intercept letters and lie so in wait to intercept what passeth to and fro, that a small letter can hardly and that very seldom escape them? For they, & especially the 
c A relation of the faction at Wisbich pag. 77  jesuits of Rome, do intercept all manner of letters, of all men whosoever, 
d Ib. pag. 75.  as they please themselves, not forbearing the packets, neither of the Cardinals, nor of Princes.   

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

a Quodl p. 198  THe jesuits tongue-torments, more cruel and heavy to the Priests, than their adversaries, racks, ropes or Tyburn Tippets, 
b A Dialogue betwixt a Secular Priest and a Lay Gentl. in the pref  calling anointed Priests knaves, villains, spies, soothsayers, Idolaters, libertines, Atheists, with other the most odious terms that the Devil or malice is able to invent; 
c Quodl. p. 16.  shaking their heads, & using divers very disdainful exclamations, as, ah, hah, hah, a Seminary, an old Queen Marie Priest, a Secular, ah, ah, ah, alas poor men, you shall see them all leap at a crust, ere it be long; and 
d A dialogue betwixt a Secul. Priest and a Lay Gentl. pag. 67.  where these Fathers have had most conversation and dealing, many of modest and temperate constitution, are become impious, brazenfaced, & furious men against Priests, whereupon 
e Quodl. p. 17.  the Catholics have not been afraid to lay violent hands, with offer to strike, or to run with drawn swords at Priests, and 
f Ib. pag. 161.  reported that it were no more offence to kill one of them, than to kill a notorious persecutor and heretic: so that, 
g Ib. pag. 174.  if the jesuits should prevail, the poor Seculars were as good to be all hanged up together, as live to endure the insults, triumphs & upbraid that shallbe laid against them, 
h Relation of the faction at Wisb. pag. 33.  as though no Secular Priest were worthy to be named the same day that mention is made of a holy jesuit, 
i Ib. pag. 38.  and that it might be sufficient for them, if they might have some curat-ships to say Masses, and so much favour, as to attend upon them to know their Mastership's pleasure, what they would command them; and 
k Declaratio motuum etc. in Anglia pag. 86.  this debasing and abasing all Priests, the 
l A relation of the faction at Wisbich. p. 74.  jesuits will not cease, until they have cast out the Priests, and that by wicked means, not only of themselves, but 
m A Dialogue betwixt a Sec. Priest and a Lay Gentleman.  even of schismatics and common enemies.   

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

a colleton's defence of the slandered Priests pag. 32.  HOw mány of the Secular Priests were suspended from the use of their faculties, because they would not confirm blackwel's authority under their hand?   

The 45. Proposition. From the Altar.  
AS you may plainly see in a just defence of the sclandered Priests by 
a Ib. pag 185.  Io. Colleton.   

The .46 Proposition. From Preaching.  

a Declaratio motuum, etc. p. ●.  THey were forbidden to preach and teach the lay-people, during the contention between the Priests and jesuits.   

The 47. Proposition. From their Residences.  

a Ioh Colleton● defence pag. 63.  AVctority was given, 
b Ib. pag. 49.  when it pleased the jesuits, to change and remove the Priests from one residence to an other, they being endowed with no Church living, nor the Lay-catholicke bound, by as much as the least show of charity, to maintain any one in their houses, but such as themselves shall choose or cast affection unto.   

The 48. Proposition. From all Company.  

a colleton's defence, pag. 159.  ALL Catholics warned to shun their companies, & 
b Ib. pag. 201.  all meetings of Priests forbidden.   

The 49. Proposition. From Christian burial.  

a Ib. pag. 20●.  THey were not to be buried after a Christian manner.   

The 50. Proposition. From all Alms.  

a Quodl. p. 18  Relief was taken away from the Priests by the jesuits, so that they 
b colleton's defence, p. 158.  were exempted from part of the common dividents, being prisoners, and fain to sell their very clothes of their backs, their Breviaries and other Service-books, being else 
c Quodli. p. 83.  not able to hold out in prison, for want of maintenance: & whiles the poor Seculars 
d Ib. pag. 82.  were in this extremity, it was a world to see the superfluity of the jesuits.   

The 51. Proposition. Getting all the Alms to themselves.  

a A Dialogue betwixt a secular Priest and a Lay-gentleman, Pag. 112.  NEver larger alms given then of late years (for the 
b Declaratio motuum etc. p. 27.  Catholics bestow their alms plentifully throughout the land, for relief of prisoners, & other godly uses:) but 
c Quodl. p. 70.  the jesuits, pretending to be Religious collectors for prisoners, and other distressed catholics, and 
d Ib. pag. 38.  having gotten judas his office, scilicet, to carry the money bag, into their substitutes hands, dispose all the wealth and charity of Catholics, (consisting of many thousand pounds) most sinfully, irreligiously, and abusively; they convert these pios usus, intended by the benefactors where need is, into their own purses: or into their purses from whom they may conjure it at their pleasures: so that 
e A relation of the faction at Wisbich. p. 70.  the expenses of one jesuit, is able to maintain twenty Priests plentifully and richly; and if it so chance they do bestow out of their Almes-purse any thing, it is not bestowed 
f Relatio turbarum, etc. p. 99  upon the needy; but 
g E● no●es upon the Apology Pag. 213.  partially as they please themselves. 
h A Dialogue betwixt a secular Priest & a Lay Gentleman. p 11●  Thus where the jesuits have abundance, the poor Priests & Catholics never suffered such great want of relief, & therefore 
i A let. of A. C. pag. 20.  it is to be wished, that they would spend their alms better, in hospitality and good edification.   

The 52. Proposition. Starving the Priests.  

a Quodl. p. 18.  MAny Priests are pined away with grief & want of food, and 
b Ib. pag. 178.  like to die of famine, by reason of the jesuits, 
c Ib. pag. 198.  and in Framingham castle all of them were ready to starve, as receiving no maintenance, nor relief of the common benevolence.   

The 53. Proposition. Domineering over them.  

a Elies' notes on the Apol. pa. 34.  THe jesuits seek to rule the roast, to have all men at their beck and commandment, to have nothing done without their advice and appointment, and that they will have all Priests their prentices.   

The 54. Proposition. Forcing them to yield the place unto them.  

a A Dialogue betwixt a secular Priest and a Lay gentleman. Pag. 118.  IT was thought a disorderly thing, that the jesuits being no Priests, and some say brethren, should take place before the Priests: maintained by the jesuits, as a point of good nature: and albeit 
a H. Elyes notes upon the Apol. in the Pref. p, 8  in procession the jesuits march in the lowest rank, and therefore almost 
c Quodl. p. 52.  never come to procession, because they must take the lowest place; yet if a 
d A letter of A C. pag. 22.  Secular Priest meet them abroad, he must vail bonnet unto them: for it is a good argument, 
e Quodl. p. 16.  he is a jesuit, ergo silence, ergo yield the stoop in his presence.   

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

a Quodl. p. 57  They have preached openly in Spain against Pope Sixtus the last of all holy memory, & railing against him as against a most wicked man, & monster on earth. They have called him a Lutheran, Heretic, they have termed him a Wolf, they have said he had undone all Christendom if he had lived: and in few, Cardinal Bellarmine himself, as judge paramount, being asked what he thought of his death, answered. Qui sine poenirentia vivit, & sine poenitentia moritur, proculdubio ad Infornum 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 A Dialogue betwixt a Secular Priest and a Lay Gentl. pag, 8●.  THey report many disgraceful things of Cardinal Toledoes death, contraried by one, in whose arms he died, who said he made a virtuous end.   

The 57 Proposition. To Kings.  
IT 
a A relation of the fact. at Wish pag. 77.  is to be feared lest they will bring in bondage, not only Prelates, but the very Princes and monarchs themselves. For there is a 
b Quodlibet. p. 496.  marvelous contempt of Princes, 
c Ib. pag. 283.  whose proceedings they slander, which they ought not to do. The French 
d Ib. pag. 59  King for railing against him, might have put them to death for Traitors: for 
e Ib. pag 312.  they reviled him, as oft as they thought on their expulsion, and to let pass this, 
f Ib. pag. 173.  they have bolstered, banded, bearded, and borne out many foul matters, against the greatest and chiefest Princes on earth.   

The 58. Proposition. Plotting foreign invasions.  

b Declaratio motuum ac turbationis in Anglia. pag. 17.  THe jesuits have plotted divers foreign invasions: yea, 
b Ib pag. 83.  they set kingdoms to sale, and talk & write of nothing, but of foreign enemies that shall invade this land. So that 
c Quodl. p. 186.  this land, by their mischievous drifts and devises, lies open to the spoil, of who that first can catch it. But 
d Ib pag. 178.  I hold him worse than mad, that would take part with these jesuits, or invaders in truth, notwithstanding any Excommunication.   

The 59 Proposition. Disposing of kingdoms.  

a Quodl. p. 223  ALthough they should not meddle directly or indirectly with disposing of Crowns, yet the 
b Ib. pag. 62.  jesuits are jolly fellows to cap crowns, to canton kingdoms and to crown Kings with ambitious Pamphlets in their hearts, 
c A. C. let. p. 20.  and, in ordine ad daemonem, aemulantes still charismata pessima, they busy themselves in disposing and deposing of Crowns and Sceptres, betraying one Nation over unto the hands of another, and all this in jesus name.   

The 60. Proposition. Traitors.  
THere is 
a A. C. let. p. 11.  an express charge of Christ to all subjects, reddere quae sunt Caesaris, etc. as also the ingenerate law of all men to be loyal to their Country: and yet the 
b Ib. pag. 11.  jesuits proved no less infested foes against the late Princess and Country, than Spain itself was at that time, and such as laboured nothing more, then to betray that sweet portion, this sweet plot, our Country to Spain, a mere foreign and Morisco nation. To this end 
c Quodl. pag. 1.  there was casting of Plots for their purpose and most advantage, aswell by plausible persuasions, in passages of speech, as also by countermined platforms in practical conspiracies, for else whereto tended 
d A. C. let. p. 64.  a Blank importing treason, whereunto many were requested to subscribe 
e Ib. pag. 69.  their new Spanish Doleman, to which day for the delay of it, they give the daily pox, 
f A Dialogue betwixt a secular Priest and a Lay jesuit. pag. 93.  their treasonable plots, for surprising the Lady Arbella, for soliciting Earl Ferdinando to rise against her Majesty, for entertaining York, and Young in the plot for firing her majesties storehouses, and to fly with ships and all into Spain? etc. And the like in Scotland. For by 
g A let. of A. C. pag 8.  their doctrine of Prince-killing, 
h Quodl. p. 85.  have they not enjoined one for penance to murder his Sovereign, and do they not hold it for sound doctrine, that 
i Quodl. p. 111.  if one of them be commanded to murder an anointed Prince he must do his endeavour, and none hath been wanting, as 
k Letter of A. C. pag. 92.  lately enough in the murder of the last French king, and latelier might have been seen in the now 
* H. the 4. afterwards murdered also.  regnant, & in our own dear Sovereign, sundry times by the jesuitical hand, had not God's hand been the stronger, 
l Ib. pag. 26.  Three or four of them were esteemed Martyrs in England; but they died rather to their shames, for their sins, than to God's glory, & 
m A dialogue betwixt a secul. Priest and a lay gentleman in the Preface.  if her Majesty and the State would take them at the worst, they might all be justly condemned for erroneous and traitorous persons. 
n Quodl. p. 321  For out of the Jesuits doctrine, certainly there is nothing else but treacheries, treason, and conspiracies, and hence 
o Quodl. p. 121  it must needs follow, that there is not a jesuit in all England, but hath a smack of impiety, irreligiosity, treachery, treason, and Machiavillian Atheism: and 
p Ib. pag. 112.  it cannot be, but as long as there is one jesuit left in England, there willbe mutinies, treason, conspiracies and factions, do what Pope, or Prince, or any other is able to do, or say to the contrary. 
q Ib. pag. 153.  All their plots and conspiracies (whereof I am fully persuaded there are a great many yet lie hidden and unknown) tend hereunto: this is it that 
r Ib. pag. 11.  makes their books so full of plots, exasperations and conspiracies against the Church and common weal, 
s Ib pag. 38.  that causes their money to fly so fast over the Ocean, (
t A dialogue betwixt a Secul. Priest and a Lay Gentl. pag. 112.  two thousand pounds intercepted in one year going over) to prepare for an invasion, for an exploit in time to come. But how hath God favoured these 
u A let. of A. C. pag. 70.  prevaricators, 
x Quodl. p. 196  Pharisees, and Conspirators against God and their country, 
y Ib. pag. 47.  these massacring butcherly buyers and sellers of their dear countrymen's blood? 
z Ib. pag. 145.  Their hopes of the English Nation were vain, 
a Ib. pag. 264.  and their Catilinian conjurations and conspiracies were not sanctified, nor blessed by the hand of God; 
b A let. of A C. pag. 29.  God's hand was ever the stronger, and to conclude 
c Quodl. p. 263  their evil success shows, that God was not pleased with them.   

The 61. Proposition. Murderers of Kings, Popes, Cardinals, etc.  

a Quodl. p. 295.  THe jesuits and their seditious faction, do broach & publish such a kind of doctrine, that subjects are no longer bound to obey wicked Princes in their temporal Laws and commandments, but till they be able by force of arms to resist them. A most dangerous doctrine, & most unfit to be published in this age. 
b Ib. pag 262.  By this doctrine the jesuits murdered Henry the third, and writ a discourse against him de justa abdicatione, H 3. as if it had been hatched in hell, 
c Ib. pag. 311.  practised against diverse kings in France, 
d Ib. 311.  defeated the Polonian of his kingdom, and 
e Ib.  here in England have sought to compass their wicked purposes by Norfolk, Stukely & Saunders. 
f Ib. pag. 262.  For all which and many more traitorous practices, the jesuits are at this day an odious & detestable Generation. But though they seek to murder wicked Princes and 
g Ib. pag 228.  propose rewards to such as kill tyrants: yet it may be they will spare Popes, Cardinals, & Bishops: surely no; 
h A. C. let. p. 26  they grow as bad as bad may be, namely to the outraging of that which is most holy, 
i Quodl. p. 246.  and if there be (as there are) shrewd suspicions in Rome concerning the death of two Popes, two Cardinals, and one Bishop already, I make no question at all, but that if hereafter, any Pope shall cross their plots and purposes, the jesuits will have such a fig in store for his Holiness, that shall do so, as no Rhubarb, Angelica, Mithridate, or other medicine or Antidote shall expel the venom, poison, and infection from his heart; nor any bezoar, pearl, gold or unicorns horn, long preserve his life after it.   

The 62. Proposition. In Doctrine they turn all topsy-turvy.  

g Elies' notes upon the Apology. Pag. 9 in the Pref.  THey plunge themselves over head & ears into Ecclesiastical affairs, with such audacity and obstinacy, as they have turned all topsy-turvy.   

The 63. Proposition. By heretical Positions.  

a Quodl. p. 321  Out of the jesuits doctrine, certainly therein is nothing else but fallacy upon fallacy, error upon error, one contradiction encountering an other, all nothing. 
b Ib. pag. 100 & Declaratio motunm etc. pag. 29.  A jesuit maintained this most vile, Atheall, and heathenish assertion, that one that is not a Christian may be Pope of Rome, and an 
h A. C. let. p. 67.  other jesuit openly and for sound doctrine maintained it, first to his Auditors in the School, & at this instant openly in the Inquisition doth: viz: non est de fide credere hunc Romanum Pontificem esse Christi vicarium, that it is no matter of faith to believe that this or that Pope of Rome is Christ's Vicar. 
d Quodl. p. 31.  To let pass their erroneous doctrine, concerning their General's infallibility of truth, for deciding of matters, their absurd Paradoxes of Equivocation, 
e Ib. p. 29.  The jesuits every way in printed Books, in written copies or Manuscripts, and most of all in private conference have taught contrary to the belief of the Roman Church, and therefore, 
f A letter of A. C. p. 40.  it is no marvel, if in material points of catholic faith, they oppose against the Angelical Doctor, and be therefore at this present in dighted before his Holiness, by the Dominicans in Spain, for Pelagians, and sundry other kinds of Heretics; as also for impostors, by the Sorbonists of Paris, and all other French clergy, as we credibly hear.   

The 64. Proposition. By extravagant opinions.  

a Quodl. p. 138.  NEver was there any religious order that took their course, that held such fantastical, extravagant, exorbitant, irregular opinions, as they do.   

The 65. Proposition. Approving of the Stews.  

a D. Bag shaws answer, pag 20.  Fa: Weston and Archer, charged by Doctor Norden for defending the Stews 
b Declaratio matuum, etc. Pag 29.  to be lawful, and very necessary; to be as lawful, as the Pope himself, as if they had made (as it seemeth) a very league with Hell, against truth.   

The 66. Proposition. Abuse of Confession.  

a Quodl. p. 69.  THEY abuse this sacred seal for the managing of worldly businesses, & hereupon it is reported, that 
b A dialogue betwixt a secular Priest and a Lay gentleman, pag. 35.  the Pope sent a precept or a decree to the Religious houses in Rome, thereby prohibiting under great penalties, that any should use the knowledge of a man's estate in the Sacrament of confession, to any Politic end or matter in any external affair whatsoever; but the jesuits delayed their obedience hereunto, and so they 
c Quodl. p. 85.  make confession a coney-catching or cozening trick or slight, to pick a man, or woman's purse; nay to get all their lands by it; and yet (which is more shameful, 
d Ib. pag. 8●.  though it seem never so strange to hear) they do ordinarily reveile confessions per tertiam vel quartam personam, vel sub incerto nomine.   

The 67. Proposition. Using fond Revelations and Prophecies.  

a Quodl. p 123  THe jesuits, and those of the Family of love alike, save only that the 
b Ib.  jesuits have a more plausible and deceitful means to deceive poor souls, than any one of the Family of love or others. 
c Ib. pag. 244.  These new Apostles, Illuminats, and extraordinary Rabbis, have more near familiarity and acquaintance with God, than any other. Hereupon, they take upon them to 
d Let. of A. C. 24.  Prophecy 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 familiarity and correspondency is, whereof they so much boast.   

The 68 Proposition. Turn Atheists.  

a Quodl. p. 300  THe doctrine of the jesuits, an open way to Atheism, and 
b Ib. pag. 113.  there is not a jesuit, nor a jesuits fautour any where to be found, but hath a foul taste of Atheism, either directly pierce, or indirectly, virtute primi & principalis agentis.   

The 69. Proposition. Are at strife with others.  

a A dialogue betwixt a Secul. Priest and a Lay Gentl. pag. 83.  THere is continual, bitter strife, between them, & the Dominicans in Spain.   

The 70. Proposition. Among themselves.  

a Quodl p. 236.  THe jesuits often at open wars by brawlings, wranglings, contentions & chide amongst themselves, defaming, backbiting slandering, & supplanting one another, 
b Ellies notes upon the Apol. Pag. 2.  what do I say write? Nay, do so calumniate one another, and as it were tear in pieces the fame, name, and good renown one of the other, and 
c A. C. let. p. 45▪  both at Framingham and elsewhere, agree like cat and dog within itself.   

The 71. Proposition. Against School Divinity.  

a A Dialogue betwixt a secular Priest and a Lay gentleman. p. 119  ALL our Students, by Parsons and creswel's means set to Positive Divinity, and not suffered to be Philosophers, or Scholastical Divines, 
b Quodl. p. 278  because scientia inflat.   

The 72. Proposition. Men that cannot err.  
THey say 
a Quodl. p 320  themselves that their Society cannot err, 
b Ib. pag. 331.  in any act, word, or thought, such Lords, lawless Sirs, and Legifers they take themselves to be; thinking 
g A let. of A. C. pag 24.  their Society more perfect than a General Council, and talking much 
d Quodl. p. 31.  concerning their General's infallibility of truth for deciding of matters; whereby 
e A let. of A. C. pag. 46.  you may see, how erroneous a Society these Loyolians are, and how no assurance it hath at all of the holy Ghost, wherein it vaunts itself equal with the Pope and a general Council.   

The 73. Proposition. Full of Novelty.  

a Quodl. p. 147  THe jesuits are wholly sick of the fashions, 
b Ib. pag 144.147  and must needs smell, or have one trick of innovation or singularity in every thing: for like 
c Ib. pag ●2.  new upstart squibs, and strange men, all must consist of innovations, novelties, and new names amongst them.   

The 74. Proposition. Intemperate writings  

a A let. of A. C. pag. 4.  THe jesuits writings are fowl, and full both of intemperance and untruth. A shame that ink and paper, & the press, should be so abused; for they do 
b A dialogue betwixt a Secular Priest and a Lay Gentleman in the Preface.  use, the most odious terms, that the Devil or malice is able to invent.   

The 75. Proposition. Libelers.  

a H● Elyes notes on the Apol. pag 219. & 225.  THey blame others for Libels and very 
b D. Bagshawes▪ answer, p. 24.  unpriestly Pasquil's, & yet write themselves, 
c H. Elyes notes upon the Apol. pag. 220.  giving Heretics occasion of laughter and mocking.   

The 76. Proposition. Write much.  

a Quodl. p. 71.  THe Secular Priests write not so many books as the jesuits do: the reason may be, money makes the press go, and thereof 
b Ib. pag 38.  it cannot be but they have infinite treasure in their hands.   

The 77. Proposition. Forbidding others.  

a colleton's defence of the slandered Priests pag. 197.  Priest's Books accounted heretical, as in Bulla Coenae Domini, bereft of all manner of helping themselves, and 
b Quodl. p. 337.  it stands upon the jesuits to suppress all writings.   

The 78. Proposition. Seducers of youth.  

a Declaratio motuum etc. in Anglia pag. 84. & 132.  THey draw the best wits into their Societies, by undue and wicked means, so as 
b Quodl. p. 279.  the case now standing, no Catholic is to send their children or friends thither, for fear 
c A. C. let. p. 40.  of bankrupting them both in spiritual & temporal patrimonies. For 
b Quodlib. pag. 141.  they that go or send their children, do either by consequent cast themselves into a voluntary slavery, as bad as if under the great Turk; 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 Ib. pag. 141.  conclude by a probable conjecture, there is not one amongst a 100 that goes to be a jesuit, that hath any true Religious intent in him.   

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

a A relation of the faction begun at Wi●bich. pag. 72.  THey fawn upon men of noble birth, especially if they be rich, and inveigle them to sell all that they have, and enter into their Society and likewise women are induced by them to become Nuns: but 
b Elies' notes on the Apol. p. 212.  none are welcome without money, or commendations: as for example, 
c A dialogue betwixt a secular Priest and a Lay Gentleman p. 121  at the college of S. Omers only for children, none can have place there, unless he bring with him forty pound, or fifty pound, or more; or have some good annuity to maintain him. So that you may observe 
f Quodl. p. 137.  three sorts of men admitted in their Society, men of wit wealthy or worshipful, 
a Ib. pag. 137.  such as may bring some gain help and means to their further preferment, & advancement here on earth.   

The 80. Proposition. Teaching gratis.  

a Quodl. p. 69.  THeir teaching gratis is dangerous: 
b Letter of A.C. pag. 68  For I have heard of a certain familiar jesuit, who erected a kind of family of love by his night Lectures to his fair femal-auditors, thus in truth 
c Quodl. p. 137  they do not all things gratis, and of pure devotion.   

The 81. Proposition. Irreverence to Parents.  

a A. C. let. p. 15.  THe Catholic children of either sex after their becoming jesuited, do very scandalously neglect their filial duty and reverence to their Parents, and which is worse, clean set them at nought: such swollen and Puritan spirits these Fathers have put into them.   

The 82. Proposition. Make them worse and worse.  

b Declaratio motuum etc. p. 129.  MEn send their children unto them holy, godly, peaceable, simple, and abounding with the spirit of God; but within a short time, they are, God knows, clean changed and altered from what they were.   

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

a Declaratio motuum, etc. Pag. 12.  THe jesuits have many, both of the Clergy & Laity secretly devoted unto them, & 
b Quodl. p. 123  they are brought into such a fools Paradise, that 
c Ib. pag. 122.  the people enchanted by them, will not believe any thing against them. Thus 
d Ib. pag. 78.  do they carry poison in their tongues unseen, and infect all unknown that gaze and admire at them: sed haec est potestas tenebrarum, but the best is, 
e Ib. pag 17.  all their fautors are either foolish, ambitious, or needy.   

The 84. Proposition. Especially by women.  

a Quodl. p. 17.  AS all Heresies began with talkative women, (
b Ib. 65.  these of nature being as flexible to yield, as credulous to believe) 
c Ib. in the Preface.  so Silly women more devout than discreet, (as always in extremes, either Saints or Devils,) 
d Ib. pag. 39  poor souls do mightily dote and run riot after them, 
e Ib. pag. 16.  among these they title tattle, and lull babies a sleep, and 
f Ib. in the Pref.  the ignorant multitudes of the jesuits do use most women gospelers, trumpeters of their praise, & 
g Ib. pag. 40.  with these women-tatlers & women-Gospellers, the Secular Priests are much troubled: but in the end, their fraud will appear, 
h Ib. pag. 65.  when these hot Ladies shall lay their hands a little heavier on their hearts, with mea maxima culpa.   

The 85. Proposition. Do all for gain.  

a Declaratio motuum, etc. pag 10.  IT was a grave censure of Cardinal Allen concerning the jesuits: that they sought more their own commodity, than the student's weal, or God's glory. 
b A dialogue betwixt a secul. Priest and a lay gentleman Pag. 115.  For they are much moved with temporal commodity, 
c Declaratio motuum, etc. pag. 23.  seek their own good; and 
d A let. of A. C▪ pag. 20▪  their kingdom is wholly of this world. In their worldly wealth they settle like bees in soil, 
f Ib.  and by reason of such their riches, they neglect God's honour, by preferring their own before it. 
g Quodl. p. 73.  Thus do they dispose of last wills of the sick, thus love they to intermeddle with the marriages of many, with their temporal goods, and indeed with all things. Always taking that course with all men, that something happen unto their share; having minds indeed of nothing▪ but of their own gain; and accordingly, 
h A Dialogue betwixt a secular Priest and a Lay gentleman, in the Preface.  all men's fortunes graces favours, and actions whatsoever, shallbe evil thought of, which are beneficial to any, with out a commodity to their Society: and yet nevertheless, 
i Quodl. p. 94.  there is no inquiring after their lands, if they do, this shall be their answer, mirantur superiores.   

The 86. Proposition. They get great sums of money into their hands.  
NOw let us consider 
a Quodl. p. 315.  what huge masses of money, & infinite treasures the jesuits have every where, in England, and 
b Ib. pag. 187.186  other Countries, 
* Let. A. C. pag 20.  even from the Indies. 
c Ib pag 315.  Some one of them hath received many thousand pounds. 
d Ib. pag. 38.  A french jesuit reported, that the King of France gained three millions of gold at their expulsion thence; so that it cannot be, but 
e Ib. pag 91.  they daily and nightly increasing their riches, and enriching their Coffers, have infinite treasure in store, for an exploit in time to come; expecting a time no doubt, when to draw it forth, to their most advantage. Thus, whiles 
f Declaratio motuum ac turbationis in Anglia. pag. 47.  other Orders want, the jesuits abound: 
g Ib. pag. 85.  they vow, and others feel poverty. 
h A letter of A C. pag. 21.  They may truly say, Domine quinque talenta dedisti mihi, ecce alia quinque suffuratus sum. Now 
i Ib. pag. 20.  if it appear to all men, that by means of such their wealth they trouble all Europe, by setting kingdoms at odds, by sowing of factions wheresoever they come, by ambitioning above all Religious Orders in holy Church, questionless this will in the end be their destruction.   

The 87.88. Propositions. Resort only to rich men's houses, and there domineer  

a Quodl. p. 36.  NO man Master of his house where they may bear sway and be admitted of: but 
b Declaratio motuum, etc. p. 28.  they neglect the poor, and haunt only rich men's houses. For 
c A relation of the faction at Wisbich. pag. 73  they scorn to come to any, but where they may be daintily and costly entertained, they look not after the Cottages of the poor, nor minister their help to them, be there never so much need; 
d Quodl. p. 68  but all their resort (as I have said) is to Noblemen and gentlemen's houses, where they domineer over Tenants, children, servants, and all.   

The 89. Proposition. Build and govern Seminaries.  

a The hope of peace, pag. 21.  THere are certain Seminaries in Spain built by the jesuits, which would be better employed in the relief of the poor. And 
b H. Elyes notes upon the Apol. p. 213.  the king of Spain hath ever since the year 1583 given them 2000 crowns by the year; the payment procured by Father Parsons, so 
c Quodl. p. 76.  that all the Colleges beyond sea, are now under the jesuits tyranny, as may be seen by 
d Ib. pag. 300.  the most egregious, tyrannical, usurpate, intrusive authority of the jesuits, gotten over all the Seminaries at Rome, at S. Omers in Spain, and at Douai.   

The 90. Proposition. Take all into their hands  

a Elyes notes on the Apol. Pag 34.  THe jesuits seek to rule the roast, to have all men at their beck and commandment, and so 
b A relation of the faction at Wisbich. pag. 69  miserais the state of catholics in England, that all must depend on them. 
c Quodl. p. 9  As though the fee simple of all men's 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 Quodl. p. 24.  the Capuchins live best with the jesuits, because the jesuits would willingly have all, and the Capuchins would willingly have nothing, but even to keep soul & life together.   

The 91. Proposition. Enterdeale with the Civil Magistrate.  

a Quodl. p. 188  THe jesuits have continual enterdeale with the Civil Magistrates, 
b Relation of the faction at Wisb. pag. 75.  with Heretics, and men of a suspected Religion.   

The 92. Proposition. Betraying some unto the Enemy.  

a Ib. pag. 79.  IT is feared they do indirectly betray some unto the enemies.   

The 93. Proposition. Bring others unto their ends and afterwards slander them.  

a Ib. pag. 78.  THe jesuits are so cruel, as that they have not only brought many excellent men to a miserable end, by 
b Ib. pag. 75.  driving them into desperation, and to take some miserable course, but have reproached them after death.   

The 94. Proposition. Laying a foul imputation on those that leave them  
WHen any one leaves their Religion for the better, 
a Quodl. p. 44.  they blaze abroad, that the party was once long ago rejected, and never accounted of amongst them, but let alone, for that they knew what end he would make before hand.   

The 95. Proposition. All for a Monarchy.  

a Quodl. p. 182.  THe jesuits fish for a Monarchy, 
b Ib pag. 324.  & have at all Christendom for both states Ecclesiastical and Temporal: but 
c A relation of the faction at Wisbich. p. 71.  especially they challenge a spiritual Monarchy over all England, by 
d Ib. pag. 74.  right or wrong seeking it, so that 
e Quodl. p 234.  all the jesuits aim at one mark, and one course, and conceive one and the same general hope, to have England a japonian Monarchy (as once one termed it) or an Apish Island of jesuits.   

The 96. Proposition. Hated of all Orders.  

a Quodl. p. 75.  THeir Order is mightily impugned, 
b Ib.  all Orders being against them.   

The 97. Proposition. Their spiritual exercise.  

a A Dialogue betwixt a Sec. Priest and a Lay Gentleman, pag 116.  THey use their exercise as a chief means to catch the Scholars: some of their own Society much condemning them for it, and 
b A let. of A. C. pag. 61.  by the abuse of this 
c Quodl. p. 83.  false kind of spiritual Exercise, they make boot & havoc of Catholic Estates, (for therefore was it devised by the Jesuits thereby to fleece charitable people.) 
d A Dialogue betwixt a secular Priest & a Lay Gentleman. p. 116  Father Parsons and Father Creswell, are most zealous in this point, these are noted for Fishers, Piscatores Patris Generalis, that employed their wits and labours, to draw unto them the best they could find every where.   

The 98. Proposition. Their Discipline in their Colleges.  

a Relatio motuum, etc. p▪ 135.  THeir Discipline is with great severity, many are discouraged therewith. 
b Colleton's just defence p. 5.259  Two cannot speak together without a third, nor the students of one chamber recreate their fellows of an other, 
c A Dialogue betwixt a secular Priest and a Lay-gentleman, Pag. 121, 112.  For they must recreate with none, but such as they are appointed unto. 
d Ib. pag. 122.  And in every company of Scholars, the jesuits have their Spies, which they call Angeli Custodes, which lie in wait what they can hear said, or see done by any Scholar, and forthwith carry it to the Superior. 
e Ib. pag. 121.  No Scholar can write letters abroad, or receive any without licence and surview of the jesuits their governors; no not to the fellows of the same College. 
f Quodl. p. 55.  There are many like Turkish cruelties, especially in enjoining there scholars penances; some for breaking their fasts in a cook's house, others for eating a little milk, others for washing themselves: some put to penance of bread and water, for not ask 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. Fear a visitation.  

a A Relation of the faction at Wisbich. pag. 79.  THey fear nothing more than to render an account of their dealings, or to hear of their lewdness.   

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

a Quodl. p. 19  IT is observed by men, how Religious Orders have their periods and times, and again, 
b Ib. p 74.  that at the rising of every new Order, some are raised up to be a curb to that Order: this being so, (
c D. bagshaw's answer, pag. 8.  as some of the Temporal Magistrates have told the jesuits) that jesuitisme from a Serpigo, is become a Gangraena, it must therefore be cut of. 
a Quodl. p. 175.  For we are persuaded they will be drawn to such matters, as, a visum est spiritui sancto & nobis, must judicially pass in definitive sentence against them, and the 
e A relation of the faction at Wisbich. p. 7.7  Pope is to be entreated to lay the axe to the root of the tree, & cut of this pride of the Society spreading itself far and near. 
f Ib pag. 77.  
f Quodl. p. 188.  For unless a dam be set against the stream thereof, the raging course will burst asunder all bands of honesty and modesty, and carry away headlong many with the force thereof. It is high time to look to them, 
g Quodl p. 128.  for they are become already incorrigible of any Prince, Prelate, or People, 
h Ib pag. 45.  & therefore a heavy destruction, ruin and downfall is likely to come unto their Society: and surely, 
i The Copies of certain discourses, pag 118.  their fall without some special miracle is incurable. 
k Quodl. p. 58▪  And they are like enough to be expelled by force, these contentions cannot end but with blood. 
l Ib. pag. 50.  For as they live just Templarlike in all things, so 
m Ib. pag. 46.  there willbe a right Templarian downfall. 
n Ib pag. 19  And all aught to assist to the pulling down of these seditious, Templarian, jesuitical, Sectaries, and 
o Ib. pag. 316.  banishing them out of all the Christian world. In the mean time, I conclude with this prayer of the Secular Priests. 
p Ib. pag. 141.  Cursed be that hour, that ever they got entrance into the College, and cursed be the time that ever they set foot on English ground, and a triple curse unto them all, that to maintain their ambition, pride, & seditious factions, have scandalised the whole Christian world. Amen faxit Deus.  
Hitherto, by God's especial providence, we have made a general description of the jesuits, comprising their doctrine, discipline, policy, 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 descend unto some particulars, and come from the Thesis, unto the Hypothesis, exemplifying their villainies & impieties by some particular instances to be given, and for brevity's sake, we will present unto your judicious eye, the lively picture of an absolute Jesuit, one shall answer for all; a man of 
* An other equal nay far above that worthy pillar of the Church S. Aug. the Doctor Angelical S. Thomas Aquinas, the most subtle disputer Doctor Sco●us is the top of wit. Quodlib. p. 72.  incomparable learning, 
() Ch. Pagets' answer, p. 22.  superlative knowledge, transcendent zeal, for devotion piety and other good qualities, generally reputed amongst the vulgar sort of people, beyond the degrees of comparison; to wit, Father Robert Parsons, our countryman, a jesuit, who is 
a 
Most esteemed amongst the jesuits for his wisdom and other good parts.  
A Dialogue betwixt a Secular Priest and a Lay Gentl. pag. 85.   thought to have few persons like, none before him, in the Practical, or Speculative part, in Positive, or School-Divinity, in State businesses, or Church affairs in what kind soever. Now if this man, a jesuit, and one of the chiefest amongst the Fathers of that Society, shall be found in the particulars of his life and conversation, to have been no 
* A dialogue betwixt a Secular Priest and a La Gentleman pa● 109.  Saint nor sincere honest man; but a 
a A. C. let. p. 38.  man of the only scandal, and turbulence, both to our church and country, 
b Ib.  the unfaithfullest, proudest, busiest, & underminingst man that lived, 
c Quodl. p. 217  a lewder person than whom is not: 
d D. bagshaw's answer, pag 3.  most exorbitant, & discomposed, 
e Quodl. p 109  a sacrilegious bastard, 
f Ib. pag. 128.  bastardly runagate, filius populi, filius peccati, filius terrae; 
g Ib. pag. 108.  a dangerous Polypragmon, 
h Ib. pag 187.  Archstatist, 
i I colleton's defence, p. 255.  Archdeviser, 
k Quodl. p. 156.  Summus Pontifex, or iudg-paramont on Earth, 
l Ib. pag. 97.  impious caitiff, 
m Ib. pag. 160.  Atheall Stratagemitor, 
n Ib▪ p. 237.  busy-headed; a 
o Ib.  most diabolical, unnatural, and barbarous butcherly fellow, 
p A dialogue betwixt a secular Priest and a Lay gentleman, pag. 106.  exceeding bold, and of great undertaking, 
q Quodlib. p. 284.  an impudent calumniator, 
r Ib.  a most scurrilous traitor, 
s Ib. p 298.  like a right Puritan, a 
t Ib. pag. 286.  new Anabaptist, or king john of Leyden, 
u Ib. pag. 237.  violator of all laws contemner of all authority, 
x Ib. pag 288.  naked of all honesty, wisdom or judgement, 
y Ib. pag. 237.  monopoly of all mischief, 
z Ib.  a stain of humanity, an impostume of all corruption, a corrupter of all honesty, 
a Ib. pag. 330.  exlegal legifer, 
b Ib. 295.  very peremptory, sly, and saucy, impudent, 
c Ib. pag. 242.  falsehearted Catiline, a 
d Ib. pag. 129.  zoilus, a Timon, an hispanized chameleon, like 
e Ib. p. 130.  Proteus, wretched seed of Cain, and son of Beliall, 
f Ib. p. 242.  monster of mankind, 
g Ib p. 237.  worthy the name of a beast or a Devil, 
h Ib. p. 242.  fitter for hell then for earth, 
i Ib. p. 325.  an Antesignan or immediate forerunner of Antichrist; and in few, a 
k Ib. p. 121.  most unworthy, dishonourable Prelate: if I say all these, and sundry other bad qualities be to be found compiled together in one English jesuit, what lewdness, villainies, mischiefs and impieties, may we expect to come from that viperous brood, dispersed over all the world, and divided into so many hundreds of Colleges & thousands of persons? Surely, either this will be sufficient to make all sorts of men to loathe their lives, detest their manners, and quite abandon their wicked Society; or else nothing willbe sufficient: and it is not to be doubted, but that Almighty God, who hath a just eye, and a sure hand, will in the end (when the measure of their iniquities shallbe fulfilled) pour out his heavy wrath and indignation upon them, and recompense them their own unto the full: such height of pride, must needs have a fall, and such a fall must of force be very grievous, which is occasioned by so many foul, enormous, and grievous sins: which that we may learn to shun and avoid, as the Lacedæmonians were wont to set drunken men before their children, to make them see, and seeing to detest the beastliness of that vice: so we will propose and set before your eyes, the picture of Father Parsons a man drunk with the cup of spiritual fornications, and long exercised in all kind of villainies, that the child of God may learn to detest him, and in him all such blasphemous wretches, impious brood, and progeny of vipers, if he will eschew iram venturam. 
a Doctor bagshaw's answer, p. 39  It is reported that divers Papists heretofore have gone about to set out Parson's life, but we see it is not done, wherefore, seeing they have surceased, whether discouraged with the weight or the length of the business, I know not, it shall not, I hope, prove distasteful unto any, if the same be described by a Protestant, duly collecting the same, like so many broken pieces out of divers works of learned Papists, whose authorities cannot justly be excepted against, as being either eye or ear witnesses to all that shallbe spoken, and thus having showed you the cause, we come now to speak of the person Father Robert Parsons.    

The life of Father ROB. PARSONS an English jesuit.  
THis famous Father Rob. Parsons, was 
a Declaratio motuum, etc. Pag. 58  borne of mean parentage, infamous from the time that he was first borne, 
b Quodl. p. 109  unhonestly begot, and basely borne upon the body of a very base quean; 
c A letter of A. C. p. 38.  his supposed father of gentry no better than a Blacksmith, his right father indeed the Parish Priest, by means whereof he was 
d Ib. pag. 31.  binominous; some times called 
e Quodl. p. 109.  Rob. Parsons, sometimes Rob. Cowbucke, & should 
f Letter of A.C. pag. 38  not being base borne, have been a Priest, as altogether 
g Quodl. p. 236.  illegitimate and irregular; the place where he was borne was 
h Ib. pag. 236.  called Stockersey in Somersetshire whereupon he was called the Bastard of Stockersey, 
i A.C. let. p. 23.  a known bastard (for the 
k Ib.  disparages of his birth, not his baptism could wash away;) his parents were so 
l Ib. pag. 35.  poor, that his mother and sister had an annual alms bestowed on them, towards their sustenance, who else had gone a begging, after his supposed father's death. But how mean soever his Father's estate was, sure it is that he was brought up in his tender years unto the study of learning and the Arts, and in process of time (his towardly inclination being more generally known) he was preferred unto Oxford, and there chosen fellow of Balliol College, where he spent his time, partly well, partly ill. Well, 
m D. bagshaw's answer, p. 33.  for he professed himself a Protestant, & that with such affectation, as he dealt with Mr Squire for direction in the study of Divinity, and conferred ordinarily in the reading of Calvin, with 
* Now a religious and Reverend Doctor of Divinity.  Mr Hide, a fellow in the house, a known Calvinist; but otherwise learned, and a very moral gentleman; and he was so eagar in promoting the Religion then 
n Ib. pag. 34.  professed, that being Bursar he disfurnished the College Library, of many ancient books and rare Manuscripts, & in their steed, brought in a number of Protestant Books, the first that were ever there▪ and last his 
o Quodl. p. 21●  resolution was such for his constancy in this Religion, that he protested to one james Clarke, his old schoolefellow then abiding in the Inner Temple, who doubted his Religion, that he neither than was, neither ever meant to be a Papist, and offered to take an oath for assurance of the same. Furthermore, his Moral conversation and discipline was such, and so strict, that he would have 
p D. bagshaw's answer, pag. 33.  punished one of his own Pupils and Scholars (
q A brief Apol. pag. 144.  whereof being the ancientest fellow of the College save one, of Noblemen and gentlemen's Sons and kinsmen he had above 20 at one time) to this day both very virtuous & learned, for going to a play. In like sort, 
r D. bagshaw's answer, p. 36.  he went about to bring seven or eight in danger, for taking, after the fashion of scholars, certain puddings from a Pupil of his.  
Hitherto he behaved himself very well, but mark what followed. This his too great severity was remitted, and his dealing in Oxford in the end 
s Quodl. p. 217  proved lewd, seditious, and wanton, and 
r Ib.  so infamous was he there being then Master of Arts, that he was hissed out the College with whouts and hobubs, and ringing with bells, and 
u D. bagshaw's answer, p. 34.  the resoluteness of the fellows was such to he rid of him, that they had provided the tolling of the Bell for him, as the manner is for one which is to depart the world. 
x Declaratio matuum etc. p. 58.  Thus was he banished Oxford with the great joy of all men, not for Religion's sake: but for libeling, siding, and other lewdness 
y D. bagshaw's answer, pag. 34.  True it is he had the favour to resign being first lawfully expelled; tendering his submission with tears, and promise, that he would ever after carry himself in good sort.  
Now is Mr Parsons put to his shifts, and the grief of this expulsion did so far prevail with him, that he notwithstanding his solemn protestation unto the fellows of the College and his old friend of the Temple, packs the 
z A brief Apol. p. 183.  next year after, over the Sea, to study in Padua, and the year after that, to wit, in the year of our Lord 1575. he hies him to Rome, and there enters the Society of jesus: but 
a A.C. let. p. 23.  now see what a thing it is to be a jesuit, he stays not long there, but like a forward child putting himself out, he 
b A brief Apol pag. 183.  obtains of Pope Gregory the 13. to be sent together with F. Campian into England, at the suit of D. Allen (as was said) in name of all English Cartholiks who desired greatly the assistance of the jesuits in that mission, where for the furtherance of the Popish cause, he was appointed Superior; this happened in the 
c H. Elyes notes upon the Apol. pag. 13.  year 1580. These two holy Fathers being safely and secretly arrived here in England cease not to do that for which they came, to withdraw men from their allegiance to their true and lawful Prince, to side with the Pope, and the king of Spain: but their employments were divers, according to their several gifts. Campian excelled in speech, Parsons best was in writing▪ the one therefore traveled up and down the Country, making his chief abode in & about London: the other kept more about the Sea coasts, and especially about the parts of 
d The brief Apol. p. 183.  Sussex, from whence being discovered, he might the more easily get into France & save one. For he had well learned our Saviour's words when you are persecuted in one City▪ fly unto another. This precept of our B. Saviour he quickly put in practice; for as secret as he lay, and as cunning as he was, in casting his plots by letters written, and books printed, to exasperate the State yet the Fox was uncased, his Letters intercepted, and the Print and Printers which he had procured for divulging of his Popish books: so that the next year after his first arrival, he was constrained to fly into France leaving his fellow labourer to the mercy of the Magistrates, into whose hands shortly after he fell, and by the hands of justice was as he well deserved soon cut of.  
Thus hath our cunning Politician, that learned counsellor, 
e Colleton's just defence p. 207  forsaken our Camp, and rescued himself from our Country perils, and now he begins to cry quit with the State, as well as he could, minding nothing but revenge. His first approaches are verbal by 
f Quodl p 286.  seditious books, or rather 
g A let. of A.C. pag 49.  enormous Libels: for example Greencoate, Philopater, his Books of Reformation, Admonition, and of Titles. His second attempts Real, by plotting secret Treasons, open invasions, and lastly by 
h Quodl. p. 258.  urging both Pius 5. and Sixtus 5. to excommunicate the Late Queen, whom not long before as is to be seen in a certain 
c D. bagshaw's answer, pag. 11.  Supplication made to the Queen by one jesuit for all the rest, he terms most mighty, most merciful, most feared, best beloved Princess, the shot-anchor of all their just hopes, perfect in all Princely duty, Sacred Majesty, and what not? with protestation made unto her, that he will yield and persuade in conscience, all Temporal obedience, and take her part even against the Pope's Army. Thus we see our 
k Quodl· p. 244.  jesuitical, or rather Ignatian Apostle 
l A let. of A. C. pag. 4.  Father Cowbuc beginning to play his prizes, and bathing his hands in blood, sitting at the 
m colleton's defence, pag. 45.  stern & unmasking his violent nature, of whom 
n Quodl. p. 237  Cardinal Allen held this opinion, that he was a man very violent, and of an unquiet spirit, and said, that his turbulent head and lewd life, would be a discredit to the Catholic cause: and no marvel, if we observe either his words, or Actions, how they have always since his interdealing in State affairs, tended to most cruel, barbarous, and butcherly designments, as by the sequel of his life shall more plainly appear. And first for order's sake, I intent to note unto you his discomposed writings, and afterwards his exorbitant or extravagant and lewd Actions, not comprising all, (for that were impossible, & would ask a wider volume;) but comprehending some of the chiefest in each kind.  
The Books which he composed were partly of Religion, partly of State: of Religion, as his Resolution, etc. of State, as his Green-coat, Philopator, etc. the former sort were very commendable, and worthy works indeed, not only in the judgements of Papists but of a very learned and judicious Protestant, who hath published some of them in print, with open profession of some small additions, where the Auctor or Translator rather was found to go amiss: but the later sort, are condemned by divers learned writers in sundry passages of their books and neither Protestants nor Papists have allowed them. The best and first Book which he writ, and 
o A Dialogue etc. p. 107.  which won him all the praise, was his Book of Resolution, which he premised and divulged respectively, as an exordium to all the rest of his seditious Pamphlets, and lying Libels, to breed in men's minds an assured opinion of his Religion, piety, and devotion: and yet not to heap more praises upon him, than he justly deserves, he was but 
p A let. of A. C. pag 71.  a Collector, or a Translator at the most: 
q Quodl. p. 327  the Book not of his own absolute invention, but taken out of other authors, his praise was for well translating of it, close couching and packing it up together in a very smooth style, and singular good Method; and 
r Quodl. p. ●1.  alack, alack, (as all men know) it is easy to lay fine threads together, when they are gathered to a man's hand; and as easy to translate a work almost verbatim, out of piece-meal Copies into his mother language. 
s A Dialogue betwixt a secular Priest & a Lay Gentleman. p. 107  The true praise, to say the truth of this work▪ was due to Granada, that laid the platform to Fa. Parson's hand, and gave him the principal grounds & matter thereof and which also was deserved by Mr Brinckley for the penning, as divers report.  
When he 
t Ib. pag. 108.  had made an end of this Book, he made an end also therewith of devotion, sincerity, & honest dealing. For after the publication of this worthy work, 
u A Dialogue betwixt a Sec. Priest and a Lay Gentleman, pag. 95.  he more beat his brains about State matters, then about the exercise of a Religious life, and 
x I●h. colleton's defence p 256,  happy had he been (as one wisely observes) if his pen had stayed here & gone no farther: but when Religion was once wordlefied in him, and that State matters and the designing of kingdoms had so great a part in his studies, 
y colleton's defence pag 39  than he shook hands with all shamefastness, and bid all truth and modesty farewell, and began to furnish the world with sundry books of State, touching Succession, after the death of the Queen, and Reformation upon the Conquest of this Land, and such like: and see the wiliness of this Fox, his turnings and windings here & there: these Libels, 
z A let. of A. C. pag. 49.  the contents whereof were wholly infamatory came not forth with his name, or any known livery, he 
a Quodl. p. 286.  either concealed his name, or gave them such names as it pleased him to devise: for which cause some Papists have little cause to thank Mas Parson, and namely Mr Doleman, in whose name he set out the Book of Titles, (notwithstanding that he detested the contents of it,) which might have brought him in great danger. 
b Quodl. p. 71.  This Book was set forth against the whole State, 
c Ib. pag. 107.  entituling most traitorously the Spanish Infanta, to the English Crown; and the 
d Ib. pag. 315.  king Catholic (as some think) and spare not to say) was privy to the setting forth of this luckless labour: now this was Parson's policy and forecast; if the Book had been commended (as it neither was, nor deserved it) than who but Fa. Parson's should have been the Father thereof: 
e Ib. pag. 226.  but now that many exceptions are taken unto it, he good man is not the Auctor of it his name is not Doleman, and gladly he would shift and wash his hands of it: but all the water betwixt this and Rome, will not serve his turn so to do, and thus much be spoken of his Doleman.  
There follows, or rather as some think goeth before a 
f An answer to certain articles objected against D Bishop, p. 16.  railing Book of one Andrew Philopater, alias Robert Parsons, 
g Quodl. p. 271.  written in accusing, or reproving some one, or many of all her highness Nobles, and civil Magistrates. What opinion trow we, have the best learned Papists of this Book? Some hold it, to be 
h Ib. pag. 11.  a most seditious, treacherous and infamous Libel, and worthy of Father Parsons, 
i Ib. pag. 284.  fraught till it almost burst again with all jesuitical pride and poison; 
k An answer to articles objected against D. Bishop p. 16.  some to be a most unpure and loathsome book against the State, take one example for all: in this Philopater, the 
l Quodl. p 295.  Author very peremptory, sly, and saucy (as his manner is,) very bold lie affirmeth, that when kings do deflect from the Catholic Religion, and draw others with them, Liberos esse subditos &c: posseque & debere (si vires habuerint) huiuscemodi hominem dominatu eijcere. I will not English the words, for very shame.  
Let us go on forward to the examination of some of his other Books. Was not his 
m Quodl. p. 11  Greencoate, alias his Leicester's Common wealth a famous book? Yes verily, as Books in the Law are called, famosi Libelli. For it was an 
n A. C. let. p. 49.  inormous Libel, written against one of the Peers of this Land? Wherein the Malapert or Resolute jesuit keeps his old wont, to resolve us peremptorily, that a 
o Quodl. p. 316  different Religion, is a bar to inheritance. 
p Ib. pag. 266.  He might have left such scoggerie, as he hath set out in this Book, to Tarleton, Nash, or else to some Puritan Marprelate, or other like companions.  
Next follows his Book of Reformation, which under reformation, was 
q Colleton's def. p. 294.  Father Parsons Babel, that is, his castle in the air, wherein he prescribes Rules to all Estates: here you see, he is no changeling, the same man that he was before; or rather grown more audacious and impudent, and well he might, considering that these orders 
r Quodl. p. 92  were begun in their deep jesuitical Court of Parliament at Styx in Phlegeton, and suggested thence into Father Parson's sconce, being ended and compiled into a full and complete volume, by him and his General, entitled, The High Court of Reformation for England. Wherein are sundry wise Acts contained. Amongst the rest, that the jesuits & Capuchins only should live there, that 
s Ib. pag. 289.  Bishops must be Pensioners, 
t Ib. pag. 92.  Abbey-lands thus & thus disposed: he also hath his Legem Agrariam, limiting the Nobility and Gentry how much they should spend, with a number of the like senseless fooleries, all which I willingly let pass, and come to the rest of his seditious Books, as his Admonition and Appendix.  
For the former of these, 
u Quodl. p. 247  Don Lucifer the wittiest Fiend in Hell, could not have written more spitefully, & 
x Ib. pag. 284.  so that all posterity, cannot choose but condemn him for a most scurrilous Traitor, and had he been brought up amongst all the Ruffians, and Courtesans in Christendom, he could not have learned to have writ more vilely, profanely, and heathenishly: for the later, to wit, his Appendix, the 
y Ib. pag. 107.  book was impudently fathered on Cardinal Allen after his death, being hatched by the unnatural heat of his ambitious heart, wherein 
z Ib. pag. 218.  the Archstatist, presumes to call his learned Majesty that now is king of great Britain, and then was of Scotland, obstinate Heretic. Who so bold they say as blind Bayard, he fears no colours, hath no shame, or conscience what he writes, so he write with an invective humour, as hath been largely proved already.  
Wherefore, having viewed, examined, and reexamined his Books and Writings, we will now inquire farther after his life and conversation; for as the Poet said, a man may chance to write a lewd Book, which is a sober honest man. But was he so! so was Don Lucifer, and all the Fiends in Hell, from whom this man seemed to be descended in the right line, giving occasion to divers, by 
a Quodl. p. 239.  his soul, enormous, and devilish life, to think that he was not a mere man; but some Fairy's brat, or begotten by an Incubus, or aerish spirit, upon the body of a base woman. Show me that Treason, treachery or noted villainy, wherein Parsons had not a hand, a heart, and a head? name that vice, whatsoever it be, lying, cozening, forgery, perjury, craft, hypocrisy, dissimulation envy, pride, covetousness, vainglory, backebiting, self-love, cruelty, murders and oppressions, ambition, heresy. Atheism, whereof he was not guilty in the highest degree? Speak you holy Priests of a sacred function, that knew him best, and lived longest with him, speak boldly and shame not, to tell him roundly of his faults. We will descend unto some few particulars, in order as they shall lie, most convenient for our purpose, and first of his foul conspiracies, treasonable plots, & plottings of Treason. You will say, perhaps it is not good rubbing that sore any more, it hath been touched already to the quick, I confess it hath been so, but in a different kind; For, it is one thing to write, an other to act treasons; Parsons is guilty of both; of the former, there is little doubt, by that which is spoken: and of the later less, by that which now followeth, by way of evident demonstration.  
To prove that Father Parsons; was no less a traitor in action, then in writing, first we show (and can prove that we say, with a wet finger) that he gave his 
b Colleton's des. p. 240.  concurrence, & furtherance to a foreign invasion here in England, 
c Quodlib. p. 257.  sought to endanger his majesties person by the Scots, 
d A Dialogue etc. p. 129.  set his rest upon the hopes of Spain, 
f A relation of the faction at Wisbich. p. 75.  procured himself to be the king's servant, practised with the 
g Quodl. p. 306.  students there, and divers others to give their names to a Charter of subscription; first 
h Ib. p. 209.210  prophesied, and promised unto himself good success, and then took upon him with his jesuitical Plotcasters, to be an Actor, an orator or a broker, in labouring to bring that prophecy to an effect, and rather than it should fail, to be the bloody instrument to work it of his own head. Again, who is 
i A Dialogue etc. pag. 110.  it that caused the Seminaries in Spain, and S. Omers to be erected, and that 
k The brief Apol. p. 24.  alone, procured 2000 crowns a year pension more, for the College at Douai, though he deserved small thanks for his labour, considering the decay of Students at Rheims, and Louvain? Father Parsons. Who was it, that 
l A brief Apol pag. 183.  procured, that the first form of oath now used▪ was brought into the Roman Seminary, and after that example, by himself, into the Seminaries of Spain, whereby all promised, to take holy orders, and return into England, when they should be appointed by their Superiors? Father Parsons. Who was it, that 
m The Copies of certain discourses, pag 123. & the Answer of D. Bagshawe, p. 13.  used persuasion at Rome to the Students there, that they should have at State and all: for which State-medling, they could but die, and die they should if they were taken without State-medling? Father Parsons. 
n Quodl. p. 218  Who is it, that upon a Luciferian pride, durst presume to call the king of Scots an obstinate heretic, and the French king a reprobate, of God forsaken? Father Parsons. Who is it that 
o Copies of certain discourses p. 114.  chopped and changed the crown of England 8. or 9 several times, as it pleased him, playing with it, as little boys sport themselves with king by your leave, the great ones every hand while crying, a New King, a new, and in the end set it to sale: whereupon, 
p A let. of A.C. pag. 43.  a certain Romish gentleman, affixed a brief Libel upon pasquin's buttock, in derision and scorn of him. If 
q Colleton's just defence p. 241.  there be any man, that will buy the kingdom of England, let him repair to a Merchant in a black square cap, in the City, and he shall have a very good pennyworth thereof? Was not this F. Parsons? so then, the premises duly considered, we may safely conclude, that 
r Quodl. p. 237  this is that same Parsons, 
s Ib. pag 211.  whom all the Realm, 
t Ib. p. 237.  Prince and Peers, with all true English hearts, have cause to curse, hate, & spit at, and so an end of that matter.  
Now as his predominant, and most exorbitant quality was Treason, so was he deeply learned, and in a short time a great proficient, in sundry other qualities, belonging to the devils craft: as first, for truth, in him there was none, 
u An answer unto the particulars against D Bishop p. 3.  Qui posuit mendacium spem suam, professing the Art of lying, and using 
x Ib pag. 17.  tricks, as in adding, diminishing, equivocating and subintelligiturs, to serve his turn, for you must note by the way, that 
y Quodl. p. 286.  Equivocation is the devils Sophistry, and the common principle of the jesuits, and 
z Quodl. p. 257.  he is not scarcely to be accounted a jesuit, that cannot lie▪ dissemble, and equivocate at every word; these be the 
a Ib. pag. 239.  Aphricanian Phalanges, and jesuitical forces. Hence it is, that 
b Ib. p. 150.  chameleon like, he hath banded of, and on with time, like Protheus, and in truth 
c Ib. p. 330.  neither Protheus in his compliments, nor the Sea Euripus in his Cross tie Ebbs and flows, for his inconstancy of old, hath been held more infamous, then E. Parsons.  
Yet he had a worse fault than all these, and that is▪ he incurred the hateful crime of forgery taking upon him 
d Copies of Certain discourses p. 124.  to thrust in and out for his purpose, as if he had had 
e Colleton's def. pag 39  a dispensation granted, to forge at his pleasure. 
f Ib. pag. 77.  He was shrewdly mistrusted, to have added or altered somewhat in Bellarmine's Letter, he did alter the sentence of the two Cardinals, Caietan and Burghesio. 
g Copies of certain discourses pag. 124.  Corrupted the Registers, and Records at Rome, and he 
h D. bagshaw's answer, pag. 34.  was charged in Oxon amongst very many things, with forgery by one Stancliff his fellow Bursar: these we thought good to note by the way, for a taste of some of his forgeries in lesser matters, 
i Quodl. p. 31.  but he might have come in danger, to have been degraded, and set on the pillory, for forgery, not in small matters, or private actions; but in points of as high importance, as are Crowns and kingdoms, or jurisdiction Apostolical and supreme.  
From forgery he fell to flat cozenage, and 
k Collet. def. p. 151.  being enured with the trade of devising shifts, he proved in the end an 
l Quodl. p. 149  Arch-cousener, a 
m Ib. pag. 244.  falsehearted Catelin, the 
n A.C. let. p. 38.  unfaithfullest man that lived, the time will not permit me to produce many examples: 
o Ib. pag. 64.  He detained in his hands a legacy, which Sir Fr. Inglefield gave, and 
p Quodl. p. 306.  cozened Mr Middleton Priest, of 300. pounds at least in Spain, and handled him roughly when he had done; and lastly, 
q A relation of the faction begun at Wi●bich. pag. 52.  being come to Rome, in the midst of all his Machiavillian plots, under pretence of compounding the stirs in that Seminary, he so dealt, as in a very short time, by cozening the Rector, he got the place for himself.  
Thus cozening divers, in the end, he grew famous for all kind of cunning and Policies, and he 
r Quodl. p. 107  was generally reputed to be so politic, that who was in request with Popes, Cardinals, and other States, but Fa. Parsons 
s ay colleton's defence, p. 39  had the office of Informership in the English affairs, aswell in Spain as at Rome, 
t Ch. Pagets' answer. p. 22.  had and did place divers of his Agents in Honourable houses, and elsewhere, as his spies; to make secret relation unto him, of all that passed in their houses▪ nay rather than fail, he 
u Quodl. p. 21●  offered himself like an impudent base fellow, to be a spy; so that it 
x Ib. pag. 9●.  is doubted, whether Mr Nicholas Machiavelli, or Fa. Rob. Parsons excelled one the other in Policy; for he is now become that 
y Ib. pag. 237.  learned counsellor, that must rule, ruff, and range through every estate, but with all it 
z colleton's defence, pag. 64.  was wished, that his policy would redound more, to the good of Church and Commonwealth. Now is Father Robert where he would be, 
a Collet. def. pag 45. & 54.  sitting at the stern, & governing all, or the chiefest Colleges in Rome, and (an 
b Ib. pag. 64.  overruling humour reigning in him) he seeks to be our great 
c Ib pag. 31.  Master and to rule all both at home and abroad, 
d Quodl. p 236  exempts himself from controlment of any Superior, and as a 
e Collet. def pag 152.  Vicepope, or rather, as Summus Pontifex, or 
f Quodl. p. 156.  judge Paramount on earth, under the Devil in Hell, 
g Ib. pag. 236.  commands all others, as Actor independent of any, to act all his actions, 
h Cop. of certain discourses, p. 77.  without whom, no English jesuit dares do any thing, for he 
i Quodl. p. 304.  reigneth, & hath the whole direction for all the Missions that are in England 
k Collet. def p. 130.  vaunting himself of the command he holdeth there (it is spoken from report of an eye and ear witness) aswell over many of the Laity, as of the Clergy; & surely 
l A letter of A. C. p. 23.  he was a very proper person, to carry so great a tail after him, as he did at that time in England: but let this which hath been spoken, 〈◊〉 to note unto the world, 
m Ch. Paget● answer, p. 23.  his ambitious desire of directing and commanding both private persons, Prelates, and Princes, and unless he could obtain it, there was nothing but war with him.  
This great authority, which this 
n Quodl. p. 318.  presumant Scribe took upon him, made him no little proud and vainglorious with all: it was observed by wise men, that he 
o A.C. let. p. 38.  was the proudest man that lived, and his 
p Quodl. p. 341.  strength did so much consist in vain glory, that he writ 
q Collet. def. pa. 297.  no Book, Discourse, nor scarce any letter against the Priests, wherein he doth not make mention of the Colleges he erected, or recount some other good act of his own. Amongst many the man is thought to be ill neighboured, in that he is thus driven to praise himself and few do think it religious modesty, to farce books with their own commendations, but 
r Quodl. p. 218.  a shame of the Devil and all Hypocrites, and Pharisees, he had Panegyries of his praises and pieces shot of, to make report of his learning, his virtue, his prudence, his government, his piety, his charity, his constancy and I know not what. Some of his clawbacks have made 
s Quodl. p. 72.  him equal, nay far above that worthy Pillar of the Church S. Augustine, the Doctor Angelical S. Thomas of Aquine, the most subtle disputer Doctor Scotus, being not worthy to hold the candle before the meanest of any of all these, or sundry other far their inferiors. But, to give the Devil his due, he was at the first, before he grew to be 
t Quodl. p. 336.  an absolute Statesman, paramount, Paregal, peremptory, sundry ways well qualified, both for writing & speaking; but partly, 
u A Dialogue etc. p. 132.  his policies in Temporal matters, blinded his judgement 〈◊〉 spiritual, partly, he 
x Quodl. p. 237.  lost his good spirit by ambitious ●●rts aspires, and grew afterwards so unable a man, to speak or write of any Priestly, or religious matter, as a very Reverend Priest reported, that he never heard a meaner Sermon made beyond the Seas, than he heard of Father Parsons, and that his words and writings, for edifying, or giving any good instruction, and ghostly counsel, were as barren, bare, and far from his former abilities on that behalf, as if he had been before Robert Parsons the jesuit, and now poor George Parsons the wayward fool his brother.  
This might have served to 
y Quodl. p 218.  pull down his Peacock's plumie-heart, and to slake 
z Ib. pag. 241.  the unnatural heat of his ambitious hearts aspires; but Parsons must be Parsons still, who like a true 
a Ib. pag. 108.  Wolsey in ambition, never left, till he had purchased his own discredit, and as Woolsey being once a Cardinal, would fain have been a Pope: so Father Robert, of a jesuit would willingly have contented himself to have been made a 
b Quodl. p. 150  King Cardinal. Whereupon, when it was known to his friends that he 
c Letter of A.C. pag. 23  ambitioned the Cardinalate, Worthington and Father Holt, caused a petition to be made to the king of Spain, by boys and girls at S. Omers: effectual 
d Cop of certain discourses. p. 127  letters are written to the Pope, Parsons himself goes to 
e Quodl. p. 141  Rome on pilgrimage in the year of our Lord 1597. being come, is visited presently with two Cardinals at his lodging, Baronius, & a Spaniard, speech in the city that he should be Cardinal, so rife, that being sick, and in his sickness willed to wear scarlet, he sent to his Brother for a stomacher, who dreaming of nothing but of his Brother's advancement, procured two Merchants to carry in a whole wagon, laden with divers re●●●●eces of scarlet, for his red robes: but as God would have it he scaped the Cardinalship, and got the canvas; and yet like a crafty Fox, gave it out, 
f Cop. of certain discourse, p. 127  that both he, and the General of the jesuits, yea, and all the friends that they could make, in the Court of Rome, were little enough to keep him from being a Cardinal.  
Thus we have seen pride have a fall, and our second Wolsey begin to wain, whereupon 
g Quodl. p. 129  he grew a zoilous Timon, of an envious emulation, at the reverend esteem of others, and 
h Ib. pag 280.  what the malice of the Devil or wit of his foul instrument could possibly bring to pass, is effected; his 
i Ch. Pagets' answer, p. 75.  turbulent, seditious, and irreligious head and heart are a working. For he was ever 
k Colleton's just defence p. 176  accounted contentious, and 
l Declaratio motuum etc. pag. 58  given to stirs, factions, and seditions, even whiles he was an heretic. 
m Ib. pag. 58.  what banglings had he with Creswell, Scot, Gibbons, Holt English, Alphonso an Italian, and a number more of his Society? What contentions had he with Reverend Bishop of Cassana, with Doctor Barret Precedent of the College at Douai, with Gifford with the Reverend Priest Mr Middleton, with many others of quality and due respect.  
And as he had a special gift 
n An answer to articles objected against D. Bishop p. 18.  in canvasing and wrangling; so 
o Declaratio motuum, etc. Pag. 73.  in detractions and calumniations (which are neighbour vices,) he was exceedingly well versed. We need say no more, 
p Quodl. p. 130  he was the most impious detractor on Earth, that ever lived, 
q Ch. Pagets' answer, p. 23.  from whom nothing came but detractions, calumnies, and slanders, the 
r Quodl. p. 341  best weapons the jesuits have to defend themselves, and wound their opposites 
s Colleton's def. p. 168.  in the speedingst place they can. Lastly to draw to an end, because I have dwelled too long upon this unfortunate subject, 
t Quodl. p. 237.  the general conceit of all that have ever thoroughly conversed with him is this, that he is of a furious, passionate, hot, choleric, exorbitant, working humour, busy-headed, and full of ambition, envy, pride, rancour, malice and revenge, whereunto through his latter Machiavillian practices, may be added, that he is a most Diabolical, unnatural, and barbarous butcherly fellow, unworthy the name; nay cursed be the hour wherein he had the name of a Priest, nay of a Religious person, nay of a Temporal Lay-man jesuited, nay of a Catholic, nay of a Christian, nay of a human creature: but of a beast, or a Devil, a violator of all Laws, a contemner of all authority, a stain of humanity, an impostume of all corruption, a corrupter of all honesty, & a Monopoly of all Mischief. Thus have you briefly the life of Father Robert Parsons, the jesuit, faithfully collected out of the Relations of sundry Reverend Priests, who (as I trust) make a conscience of lying, and detest from the bottom of their hearts that absurd, and hitherto unheard of doctrine of dissimulation, Equivocation and hypocrisy: if their report be true (as I am in conscience persuaded it is for the most part) than woe worth the jesuits, and principally Father Parsons, whom they have arraigned of so many treasons, petty Treasons, Felonies, villainies & I know not what: if false, they which are so foully mistaken, in matters of fact, how may they safely be trusted in a matter of faith which concerns the loss or gain of a man's soul? For my part, though I do rather incline unto the Priests, than unto the jesuits, as ever taking them to be the far honester men: yet seeing 
* Will W●●son Priest, executed for high treason at Winchester.  one of the chiefest of them, which was accounted whiles he was living 
a A let. of A. C. pag. 35.  a very Ecclesiastical Macchabe against the Spaniard, 
b Ib pag. 39  a blessed confessor towards God, and a good Patriot for his Country, whose 
c Ib. pag. 35.  integrity & confidence of his heart was such (as was reported) that it was never but with the right; who made this 
d Quodl. p. 350.  solemn protestation in his Books, that not all the Art that either the Devil, or the Puritans, or jesuits have, should bring him within the compass of a treasonable or treacherous thought, against God, his Sovereign, or the Commonwealth of this land: but in life and in death he would by God's grace be as loyal a subject, as any the English soil affords, than the which none more loyal to their Prince in any nation to be found: who to manifest his farther hatred of Treason, and his loyalty to his Prince and Country, writ an Antiperistasis to Parsons Doleman, and conceived the form of an Oath 
* I W.W. do from the bottom of my heart, plainly and sincerely, without all Equivocation or doubling, profess and swear, that I will never give ear to that bloody doctrine of deposing kings, or disposing of kingdoms for heresies sake, and that were our number and strength much more & greater than her Majesties, I will never be persuaded or drawn, either by threatenings or promises of any (be it the Pope himself) to bear arms against her Highness, to the destruction of her Royal person & State: but I will be ready to adventure my goods and ●ife in her majesties defence, against him or any other, that shall assail, or invade by hostile hand her State and kingdom, under pretence of restoring the Catholic faith, or whatsoever; and furthermore I do protest for myself, that I do loath and detest this point of doctrine, that Prince's heretics may be deposed or put from their kingdoms, with patience and sufferance expecting, and in the mean time obeying in things Temporal her Majesty, as my lawful Sovereign▪ evermore retaining an English resolution for my native Prince, State, and Country, and resolutely intending (God assisting me with his Grace, so to remain constant, loyal, serviceable, and faithful unto the death, so help me God, etc. Quodlib. pag. 304.305.346. & 351.  in effect the same with the Oath of Allegiance which was afterwards enacted in Parliament, to distinguish the loyal from the disloyal Papists: seeing I say, this Reverend and loyal Priest, was within few years after, indicted, convicted, and executed for high Treason against his Sovereign, I could wish that all such as religiously fear God, & honour their Prince, from the bottom of their hearts would consent to believe neither nother. For questionless as long as both Priests and jesuits do constantly maintain this absurd Paradox and blasphemous doctrine, as a solid & certain Article of their faith, that the Pope is the only Prelate, that cannot err, in deciding a controversy or doubt in faith and Religion, and that all the world else may err in deciding of such doubts: Princes cannot rest secure of their subjects, nor the subjects certain of performing their obedience either to God or their Sovereigns. For example; the king commands his subjects to take the Oath of Allegiance, God forbiddeth his servants the Worshipping of Images: there are many honest Papists in this land, I nothing doubt, that of themselves are in conscience so fully persuaded of the truth of both these precepts, as well the affirmative as the negative, as that they will profess to live and die in this belief: yet let the Pope's definitive be brought unto them, viz: you shall not take the Oath of Allegiance, you shall worship Images; they will wax pale, turn colour, and be ready to swear and abjure their former opinions, though never so well grounded on Fathers, & Counsels, reason, and authorities. For why? Counsels may err, and Fathers may be deceived, all the Prelates & Superiors in the world may fail, none upon Earth is warranted from erring, but one, and that one is the Pope, and this Pope is Christ's Vicar and Peter's Successor, and he hath decided it thus: ergo so it is, his authority is an infallible rule of truth. This is the Popish doctrine, and this is the Papists belief, the foundation stone of all Popery, a most absurd doctrine, which hath not it proof either from testimonies of Scripture, or consent of Fathers. but not to dispute the case being from our purpose, nor to detain you any longer, my exhortation shall be unto all the Popish Recusants of this land, that as they fear God and have a care of their salvations, they will not be too credulous to trust their Priests or jesuits, but rather suspect the jesuits for Parsons, and the Priests for watson's sake; for the wicked life of the one, and the miserable death of the other, may give us pregnant cause of suspicion, that all is not true that either of them both shall say, though it be spoken tanquam ex tripod, vel in cathedra, that is, resolutely and definitively. Our Lord jesus preserve us all unto his saving Grace.  
Deo soli sit gloria.