A SPARING DISCOVERY OF OUR ENGLISH JESVITS, and of Fa. Parson's proceedings under pretence of promoting the Catholic faith in England:  
For a caveat to all true catholics, our very loving brethren and friends, how they embrace such very uncatholike, though jesuitical deseignments.  
Eccles. 4.  
Vidi calumnias quae sub sole geruntur, & lachrymas innocentium, & neminem consolatorem.  
Newly Imprinted.  
1601.   

The Epistle to the Reader.  
WIse was the painter in his amorous conceit, who in portraying out the pourport of Venus, drew her picture with so great art, sleight, and significant resemblance of her natural blazon, as the portrait of her foreparts all overshadowed with the porch where she entered in, posteriora eius on the back, being only seen going into the Temple, presented an abstract to the beholders of so rare excellency, as the type of the prototypon by signs and symptons seemed to say: Give back enamorades of Lady's beauties: seek not to see the face of the peerless: content your curious eyes with this, which though the meanest part of the delightful object, yet of that perfection, as wherein you may behold the works of Dame Nature to be so far above reasons reach, as wit and art should skip beyond their skill, if they should attempt to set forth the worthiest parts of this goddess paragon sance pere. And yet was Venus but a very strumpet: a common quean, fitter for Vulcan the black Smith, then for Mars the Captain, and more admired at, talked of and followed for her want on tricks, insatiable lust, and shape to frame an eye to vice, then for any complement all perfection to be found in the purest parts of her filthy carcase, or lineaments of her vading, though seeming fair sweet blissful cheeks, shrouded in the auriflame of carnation die, dropped in every line mathematical with argent and Gules, milk white and scarlet red.  
This I have said, to bring into discourse the matter whereupon I mean to treat: and whereunto the treatise following doth wholly tend in chief, as entitled: A sparing discovery of our English Jesuits, and of Father Parson's proceedings, under pretence of promoting the Catholic faith in England, etc. For if wise were Apelles, or whosoever the Painter was, in conveying of his pencil, by such cunning to show Venus on the back, as all men did deem her face, and foreparts to be of such exquisite perfection, as impossible by art to counterfeit her beauty, and therefore in policy thought it meetest to overvaile her in a Temple: this glimpse of her seeming glory, being the only way to procure alonging desire of a full view to be had of her; a love in such foundlings, kerns, lobcocks, and lewd privadoes as had never seen her, and a concealment of what soever was amiss in her, or might breed loathsomeness in her followers: Then sure no fools were the first Panegyrics of the Jesuits praises in the use of their wits, heads, hands, and pens; by setting forth to the world's theatre in many strange projects, antic stews and emblems, the hinder parts of the jesuitical perfection, leaving out the foreparts (scil.. their drifts, practices, and devices which are first in intention and framing of platforms) overshadowed with hypocritical zeal pharisaical pretence, and catholic show of so true religion, as impossible for any one to equal them in any degree of perfection: whereas in very deed they are men of the most corrupt manners, imperfect life, and stain of religion, that live in the Cathol. Rom. Church this day, as this ensuing discourse will in part declare.  
And yet they stand so much upon their pumptoes in the euerweyned conceit of their puritanian perfection, partly by means of fame, which following false reports hath made them famous: partly by folly, which hath made their followers dote Pigmaleon-like upon their shrines, and shadows of virtue and devotion; and partly, (and most of all) by cozening policy in the painter, or her aults of their blazon, in setting forth a counterfeit of moral perfection, concealing the essentials of christian Cathol. religious piety, because these are not in them to be found. Insomuch as one (and he their chief Polypragmon) Father Parsons by name, scorneth to have any secular Priests witness of the jesuitical worthiness, and of his own worthy deserts: but thinketh it enough to merit the honour, point of all excellency, worth, praise, and perfection, by possessing the minds of the mobile vulgus with an opinion of their hinder parts, to be such as themselves are (forsooth) peerless, matchless, and none to be compared with the meanest puny father of their society. And hereupon in one of his letters like a proud Nemrod, taking upon him to be the holy Apostles peer (if not above him) he writes, and in this manner: What (saith he) an indigemus iam commendatitijs literis: an non vos estis literae nostrae? who are priests and labourers in God's Vineyard by our hands, and without our helps, and labours, and love towards you, you never had been such; no, nor these that are our most contradicters or maligners there etc. Lest therefore we should but incur a scoffing contempt, and receive but a flap with a foxtaile for commending of these peerless perfectives: for my part I will promise good Father Parsons faithfully, that hereafter he shall never have my worthless commends, nor any of his remaining Jesuits. And further, in the same letter he accounts the secular priests ingrateful, for not applauding to their own destruction, contempt of priesthood, abuse of Pope, and Prince, and ruin of all Catholics, and Catholic religion, in proudly arrogating to his society that all we have, comes from them. Which is as false, as contradiction can make it: for all their credit, and what else they have worth the naming, cometh from the secular clergy and priestly prerogative. So then, this admonition of his given (though with many absurdities) is to be taken for a gentle caveat for all reverend priests, and other Catholics, to beware how ever they admit, accept, or receive from henceforth any favour at a Jesuits hand; or yield them any countenance, or afford them any furtherance in attaining to any place, office, or calling of credit, gain, or other advancement: being sure by the former to be upbraided ever after with disgraceful speeches, making a mountain of a molehill (if any good be gotten by their means:) and by the latter, as certain to make a rod for their own tails (as the term goeth) less or more sharp, agreeing to the quality of the profit, or preferment that any one shall enfeoff, every, or possess a jesuit with thereby. And by both manifest it is, that whether you give any thing to, or receive any thing from them: the very gift, receipt, contract, bargain, condition, familiarity, or act of intermeddling with them; is a plague infective, a poison remediless, and a pitch that floods of watery tears (nay what if I said bloody) will not wash away: so dangerous are their enchantments and charm. For give them but an inch, and they will take an ell. Admit them to parley, and strait they fall to practise. Afford them but a favour in civil courtesy, and they encroach upon a freedom by absolute authority. And once comply, comport, combine yourself with them; and they pray upon you. Alien, sequester, or disjoint yourself once from them, after acquaintance made with them, and you are sure to be devoured by them: their baits of calling to their lure are so sweet: their backbitings in giving of gorges for off castings, so cruel, (gladij enim ancipites linguae eorum:) and their familiarity so fatal, as like Seians jade they are infortunate, mischievous, and work the heavy downfall of those that deal with them. So as some have wished that those priests who first (of mere charity I dare say) procured and were means of the Jesuits coming into England, as also of their preferment to secular priests offices in the same: had bought their absence with their dearest blood out of the one, and the other, the English Colleges, and the English Dominions. But seeing the dismal days of our heavy calamities have calculated to our hard fortunes, to bring those amongst us that should augment our miseries: Let Father Parsons and his associates from henceforth spare their pens, and (if they please) their liplabor beside, from rejecting our witness of their good names; and receive with grateful minds this testimony ensuing, by a discourse of their own words, acts, and proceedings, as letters commendatitiats of the unsavoury fruits of their luckless labours. And because their face and foreparts (understood by their intention, which should make their acts perfect indeed: for intentio non actus perficit actum) are masked with a vail of policy in external show of piety, so as the ignorant sort of their foolish Enamorades have nothing but their backs, or posteriora, that is, the fruits of their labours to judge them by: therefore say I, by a demonstration à posteriori, or of the effects, the testimony of their own handwritings and deeds done, will we, or nill we, will be such letters of commendations for them, and on their behalf, as we are unwilling to open, were we not forced thereunto; their friends will be sorry (for their adversaries will put them thereby to their trials:) Angels will blush at them: fiends will laugh them to scorn: and they themselves (if any grace, remorse, or shame be in them) will hide both their backs and faces for ever hereafter: never vaunt of their virtue, of their learning, of their wisdom, of their government, of their graces: never pluck up their plumes again, never seek to overpearke, overcrow, overtop their betters, their ancients, their independents, of whom they do & must depend in their priestly function, their highest dignities, their whole authority, and the chief flower of their garland: spite of their pride, maugre their malice, though Don Lucifer be their Captain.  
I might (gentle Reader, dear Cathol. Engl. Recusants, of all degrees and both sexes) here enlarge myself with a long discourse of the Jesuits to too great impiety by application of the example brought out of the picture of Venus: what foul, loathsome, and fearful vices are amongst them, pharisaically overshadowed with a pretence of a religious zeal. I could here touch 20. sundry persons in particular manner, if confession-revealers, if murders, if extortions, if cozenage, if what not more dreadful offences worse than these (if worse may be) can touch them; and with witnesses of special credit, with more odious crimes then ever they can justly lay (as most falsely, injuriously, and unjustly they have already laid them) to any of these secular priest's charge: who now do stand in opposition against them. I could here set down in a positive discourse an history of a great part of their whole life, even from the beginning of Ignatius Layola a Span. Captain their first founder, to this present hour; all within one age of a man: how they are gone from their first institution, and have corrupted and broken the rules of their order or society: for they are so far out of all order, as they must needs have a new name, scz. to be called the Fathers of the society (even as the Puritans have such a like name) scorning to be called or said to be of the order of this, or that man, as the Benedictines are of the order of S. Bennet: the Dominicans of S. Dominicks order: the franciscans of S. Francis, because the Jesuits are of the society (forsooth) or fellowship, and that of no meaner person than Christ jesus: how of all other religious orders (for religious they would be counted, though not of or in any order) they have the soon failed and fallen from all religious piety in general (for some of them no doubt are good men in special, but I doubt those are not Engl.) of any one order of religion that ever was confirmed (as theirs was) to this day. How many signs, demonstrations, and moral certainties there are, that their best days are past: their rare, memorable, and worthy fame, at the highest pitch: their haughtie-aspiring-towring-wits at a shameful non plus: their prowde-ambitious-mounting-thoughts in the next turn to a Luciferian fall. I might take occasion here to descry in the anatomy lecture of the jesuitical ghosts, the diversity of such wicked spirits, as transforming themselves into angels of light, lead more souls to hell with them, than the fiends of most ugly shape appearing in their own proper colours. I might from hence deduct a triple alphabet entire of Machiavellian practices used by the Jesuits, setting down their rules atheall in order of their platform laid for a perpetuity of their intended government despoticon, and mock-weale public oligarchical: how, when, amongst whom, and by whom, this & that stratagem is to be practised: what maxims, axiomaes, or rules are general or common to all: and which are special, and but proper to some in particular: how that utiscientia, omnia ordine ad Deum, omnia propter bonum publ. societ. omnia pro tempore nihil pro veritate, with many the like, makes (by their interpretation) all lying, perjury, swearing, for swearing, murder, incest, sacrilege, simony, idolatry, and whatsoever else, lawful, profitable, commendable & necessary. How this politician or state-father is to be employed in Prince's Courts as a lieger for advice: how to canton a Kingdom: how to refine a Monarchy into the form of a Province: how to insinuate himself in proper person or by his agents into his Sovereign's favour, or some nearest about the seat of Majesty, to know all the secrets of the land: how to alien the minds of most loyal subjects, and draw them to consent to what unnatural invasion, rebellion, conspiracy, riot, or what else, and when, and as he pleaseth: how to know the occurrents of chance and change in state affairs: and when and how to colour treacheries, treasons, and popular tumults, under glorious styles of common wealths, and zealous actions. I might here dilate upon the manifold injuries, calumnies, and slanders, breathed out by them against Popes and Princes, against the Cathol. Rome Church and common wealth of England: nay of every Christian Kingdom: against the Mother City, where stands inviolate the fortress of our faith and religion: against all monastical and religious orders: against the secular Clergy, and especially Seminary Priests: against all noble and generous bloods, titles, honours, and princely prerogatives from the regal Throne of Majesty to the seat of worship against the right of inheritance to arms, lands, and honours, even from the Sovereign to the Freeholder or Tenant in fee simple of all degrees: against all and every parcel, part, and member of the public weal, molested, endangered, infested by them. I might here set down the final conclusions of their intention, for, and to what end, they do these things: scil. to advance themselves, and pull down all that are not they. For this cause it is that all their cormorant crows, are milk white doves: their black birds, swans: their haggardhawkes', gentle falcons of the Tower. For this cause it is that their sots are Salomon's: their prevadoes, saints: their silent'sts, politics: and all amongst them rare, matchless, peerless. For this cause it is, that they have a more near familiarity with God, greater skill, and more abundance of grace given them, for edifying, directing, and instructing of souls, than any other Priest. For this cause it is that they dare presume to call the Pope himself an heretic: the Kings of France and Scotland reprobates: and to give her Majesty and the State here names so odious, as too oft it is once to repeat them after them. No marvel then if the secular afflicted Priests be subject to their torturing tongues in all extreamenes that may be thought upon. For this cause it is that they (the Spanish faction I mean) have laboured these 30. years space and upward (for so long it is since the Bull of Pius Quintus came out by the jesuitical humorists procurement) for depriving her Majesty of her life, Kingdom, Crown, and all at once: for setting this flourishing common wealth on fire and flame: for establishing their own Allobrogiall conceited sovereignty, under pretence of restoring this whole I'll to the ancient Cathol. Rom. faith and Religion. For this cause it is, that no Religion, devotion, piety, charity, no nor any face of a true reformed Cathol. Church (as they term it) must be spoken of, or thought to be any where, but amongst the Donatistiall-Africanian-Spanish-Iesuites: No not in Rome itself, without the Jesuits residence were any true religion to be found. For this cause it is, that all secular Priests or other Catholics must be censured, judged, and condemned by these arrogant Jesuits for irreligious malcontents, atheall politicians, apostates: and what not vile terms are given unto them, that favour not, nay, that will not applaud, further, and swear to the Lady's Infantaes title to the English Crown: or that will seem any way to defend, wish, or show any favour in their poor and worthless conceits, (as what other opinion can afflicted subjects have) to the line of King Henry the seventh, or any one of the blood royal of our own Nation, borne and living within the I'll of Albion. For this cause it is, that the secular Priests must be holden for men infamous, detected of most notorious vices, scandals, passionate, ignorant, unlearned, and unfit for government. For this cause it is that an innovate or new authority must be gotten and given to one Master George Blackwell, (a man by so much the more fit for to serve their turn, by how much as he is the most unfit of an 100 secular Priests within the Realm, for the purpose in show pretended by them) for to extend over all England, Scotland, and Wales, with a premuniriall style and title of regal dignity, derogating as well to the see Apostolic, as to the seat of Majesty. And yet he thus authorized standeth at the devotion of the Jesuits to run and turn like a lackey boy in a french joupe, and is to attend on his good Lord and Master Fa. Garnets' will and pleasure, being but advanced to the dignity, honour, or office of a viceroy, nay but of a viceregent, nay but of a vicepresident, nay but of a viceprotonotary, nay but of a viceviridary: nay but of a mere spiritual rackmaster at the most. For he hath nothing to do with any jesuit, among whom there is a subordinate authority by degrees ascendent even to Emperor Robert Parsons, or their General; but is at the command of the meanest puny father amongst them, to strike with ecclesiastical censure, whomsoever any of them willhave smitten down: and therefore he must needs be said to be in some inferior calling under them, as the word Archpriest importeth. For the meanest jesuit (though a lay brother) being accounted far better, and to be preferred before any ordinary Seminary, or secular priest; it followeth then, that any jesuit priest is to be preferred before an extraordinary secul. priest, that is to say, before an Archpriest or chief master & head-priest over the rest of the seculars. For this cause it is, that the seeming to take notice of the jesuits falsehood, treacheries, & treasons against the Cathol. Church, and commonwealth, intended by institution of this new puritanianlike superintendency, or authority, and thereupon resisting it (as the secular priests did, first by non-acceptance of him, and then by appealing from him) is termed schism, disobedience, disloyalty, rebellion, and what not offence, committed against Pope Clement, or Q. Elizabeth, (for the words schism, rebellion, etc. must needs have a relation to some supreme Majesty) and seeing the secular priests have only (if against any) schismatized & rebelled against M. Geor Blackwell and his jesus masters: ergo by necessary sequel it must ensue; that he is the Pope in respect of the schism, & the Prince in respect of the rebellion incurred and committed against him. But then withal I do infer, that he is an absurd usurper and traitor to them both alike, by his dotage in suffering such vain jesuitical applauses to his own destruction. For this cause it is, that he the said M. Blackwell must by the Provincial, or other superior or inferior jesuits, command, excommunicate, suspend, and take away faculties from what priest they please; yea, and their goodnames beside. Nay which is not more cruel, tyrannical, barbarous, & monstrous, then childish, ridiculous, peevish, & indiscrete, void of all wit, sense, learning, religion, conscience, civility, humanity, or honesty; he must and doth forbid men to defend their good names, to say, or think they are wronged by him, or the jesuits: to seek for any justice: to appeal from him in any thing. And in few, such absurdities are desperately divulged by him, as neither Prince nor Pope in like cases can make lawful: being against the law of God and Nature, wherein the Pope cannot dispense, much less M. George Blackwell suspend, inhibit, or abrogate, at a Jesuits pleasure. For this cause it is: that all manner of books, writings, or other passages of speech are contemned and condemned that favour not Fa. Parsons popularity in his books of titles, or his treasons and slanders against our sovereign and state in the late Bull of Excommunication 1588. set out against her Majesty etc. or other railing books of Philopater, the scribe, the wardword (derogating too secular priests in sundry places) especially his high counsel of Reformation etc. For this cause none but Span. and Jesuits are secretly nominated to rule the roast in England, upon the pretended Span. invasion for restoring of religion: all the english that are not jesuits being but fools or atheists, and libertines, unfit for government. For this cause it is, that they (the jesuits) have been plotting about this monarchy, how to bring both states ecclesiastical and temporal under them above these 20. years space: first beginning to tyrannize over the students and secular priests at Rome: then at Wishich; after that, throughout England: and now in every place where any of them are opposite to their ambitious designments. For this cause it is, that Fa. Parsons was so beneficial to some engl. soldiers though heretics, taken prisoners in Spain, that he so speedily obtained of the King Cathol. there to institute three Seminaries on his majesties costs and charges: that grains and indulgences must be published in England on the Span. behalf, for all that take his part: that all who come out of Spain, must swear, vow, profess, or at least acknowledge an obedience to Master Blackwell in all things; yea even to become rank traitors against their Prince and Country, for that is principally intended. In few: for this cause it is, that the Jesuits labour in all things to be holden for peerless, and to have all the secular Priests to be accounted of as abjects unworthy the naming.  
These with many the like particular points are here and in other books handled more at large: of all which, as I might enlarge myself beyond the limits of an Epistle: so desiring the gentle Cathol. charitable, and friendly Reader to peruse these, with this ensuing discourse advisedly, void of passion, affection, or other partial doom: I crave only in recompense of my pains taken for their sakes to bring them out of error, a kind censure of my well meant endeavours, with a charitable remembrance of my poor sinful soul in their Cathol. religious devotions, and at the time of their best remembrance: as one that can not let pass any of my brethren's works that have hitherto, or shall hereafter come into my hands, without an exhortative Epistle unto all true English hearted Catholics, to beware of the jesuitical poison. Dixi.  
Yours as you love our holy ancient, Apostolical Cathol. Rom. Church. W. W.   

A sparing discovery of our English jesuits, and of Fa. Parson's proceedings under pretence of promoting the Catholic faith in England.  
OMnis Christi actio est nostra instructie. Our Saviour jesus his deeds are to all true Catholics so many documents. The Scribes and Pharisees religious men had in process of time through their hypocrisy utterly discountenanced the ordinary Priesthood. It is strange by josephus report, into what credit they were grown with the people, and especially with women. But ficta non diu fallunt: dissemblers for a time may bear a sway: but being like the apples of Sodom, touch them, and they turn into ashes: their continuance won't be long. Christ our Lord the truth and the light, finding these maskers jetting in his Church, plucked off their vizards, and with many woes disclosed their dissimulation: leaving us an example to imitate, when we perceive any religious persons countenanced with never so high titles, to shift and practise by the like fraud, how for their own advancement, they may discredit the secular Priests, on whose shoulders, and not upon religious men's, the cure and charge of all christian men's souls are chiefly laid by the institution of Christ, and by the continual practice of the Catholic Church. We do not make this mention of religious men, as disliking of those most holy and religious orders, we are verily persuaded that they were devised and founded by the spirit of God: some of them especially to contemplation, and some to join therewith their pains and travel for the assisting of us that be secular Priests in so great a work committed unto us: but not to deal with us, as these our new masters the Jesuits do, to oppose themselves against us factiously, or to calumniate and slander us falsely, or to allure the people's hearts from us hypocritically, or to insult and tyrannize over us most proudly and disdainfully. For this is plain Pharisaism, and may not any longer be well endured: it hath already taken deeper root in short time amongst us then many men deem of: and will grow to be pernicious to the Catholic Church, if with the greater foresight and diligence as pestilent weeds they be not plucked up.  
Some of their followers have presumed by their directions to affirm in writing, that the Jesuits are more free from error, more familiar with God, more particularly illuminated in all their meeds, and more specially endued with the spirit of guiding souls, then are the secular Priests in the harvest of God: and thereupon an admonition is given to all Catholics to take diligent heed, and beware of all Priests in general, that are not either themselves Jesuits, or such else, as have relation to them, and are in all their proceedings advised and guided by them. And concerning women, some of them are admitted by our Archpriest and the Jesuits into their secret Counsels: and both there and elsewhere amongst their gossips, they censure us in the depth of their great judgement very wisely: they rail upon us of their charity very devoutly, and they condemn us before they hear us very judiciously: their seducing guides do fawn upon them, flatter, and magnify them, and that makes the poor souls to be so fond of them, and to dote as they do, and run riot after them. We confess and thank God for it very heartily, that as yet there are many sound and grave Catholics both men and women, that are not bewitched with the Siren's songs of these new enchanters. Marry the infection of this sore doth daily as a Gangrene so spread itself, as we have thought it our duties a little to sear it, until the disease may be undertaken hereafter, by some more skilful chirurgeons, that may, if it mend not, have power to cure it.  
In the applying of our remedy for the same, we will not tell you of the bones and rottenness that are in these graves or sepulchres, or of the inward filthiness that remaineth within their pots and platters, or of any such inward uncleanness and iniquity. For except the very out sides of their monuments and of their vessel, notwithstanding all their cunning painting and scouring be foul enough, and loathsome to any that will not foolishly shut their eyes, we shall very greatly marvel at it when we know it. For our parts the truth is, that brag the Jesuits and their adherents never so greatly of their familiarity with God, and of their particular illuminations: yet we profess and glory in our calling, that we do not hold it necessary for the better credit of our functions to vaunt of our more near acquaintance with the Almighty, than our predecessors and brethren have had: and that we are most confident, not only in the excellency of our Priesthood, but also in assurance that we in the execution of our functions have a sufficient direction of God's holy spirit, although with the Zuinckfeldians and Anabaptists we neither brag nor boast of any particular illuminations. Nay if the fruits that ensue from our English jesuitisme do proceed from their supposed familiarity with God, and from what we know not more secret inspirations: we do greatly fear that their said familiarity hath bred some great contempt in them: and do pray with all our hearts that God will evermore deliver us poor secular Priests from such familiarity with his divine Majesty; and from their fanatical dreams of extraordinary illuminations, inspirations, insufflations, or what else you will call them. We as we trust shall always content ourselves with the graces of God bestowed upon us at the imprinting into our hearts of the indelible character of Priesthood, and multiplied as we trust by God's assistance in the discharging of our duties by winning of souls, and our diligent endeavour to propagate and defend the Catholic faith: without any further expectation of these hispanical conceits to win or continue our credits and estimation with you.  
In this our rough draft to shadow out in some sort unto you the contagion and practices of our English, jesuitisme and Jesuits, we do first entreat of them and such like as they are more generally, and then we will be bold a little to claw Father Parsons where he itcheth not, as the man that hath been and still continueth the chief firebrand that hath and doth inflame so many both men's and women's hearts with pride, disdain, and malice against us, their ancient, most loving, and faithful ghostly Fathers: who notwithstanding their unkindness towards us, do love them still unfeignedly, and praying for them continually, are every day ready to offer our lives for the honour of the Catholic Church, and for the confirmation of their faith. Now for the first point, that you may more truly discern what manner of fellows the Jesuits are, that thus have bewitched many of you: we do refer you (the better to ease our pains herein) unto certain treatises which have been published to the world by sundry good Catholics, as they have professed themselves to be against these kind of men and their enterprises in other countries. A Gentleman of Polonia hath set them down at large in their colours: his discourse is thus entitled: Equitis Poloni in jesuitas actio prima. We have seen two treatises: and there is a third also containing their practices in France, and the causes of their banishment out of that Kingdom. The parties that made them were the King's Advocates: men of great estimation: Master Anthony Arnold, Master La. Dolle, and Master Simon Maryon. The first of these treatises is in Latin, and the other two are in French: which you that understand that language may easily procure. But what is this to our English Jesuits? You said truly, were they not all in a manner birds of one feather: and that by one you might in effect discern the rest: yet are there also some other particular treatises that come nearer home unto us. Master Cecil a Catholic Priest hath written a discourse against Fa. Criton a jesuit, and Master Charles Paget an other against Fa. Parsons, they are both in print, and in english. Get them if you can: for in the perusing of them, although sometimes you will be much grieved, yet there are many occasions ministered now and then of some little disdainful mirth, to see the folly of those Fathers, how they think they can play at tennis with kingdoms. Four other treatises have also lately been made by our Countrymen and Catholics: and three of them by the most ancient and gravest Priests in England: such as have endured the greatest affliction for the Catholic faith of any that now live amongst us. One of these treatises is in english, written of purpose to satisfy all true Catholics concerning the garboils amongst us: the other three are in Latin, two of them dedicated to the Pope's Holiness, and the third to the Inquisition at Rome. One of them is called a Memorial, penned Anno 1597. and the other is entitled Declaratio motuum & turbationum: and the third, Relatio compendiosa etc. the two last being set out this year with the said english treatise, are all of them in print. They do all four discourse at large of the Jesuits of our Nation, and of their Machiavellian practices. But because as we suppose you will hardly come to the sight of them; and for that sundry things were omitted in them as impertinent to the matters there entreated of, or avoided purposedly, lest they should have been tedious, as also peradventure because you have seen none other of the treatises before specified: we have here described many ofthem after a sleight manner, until you may hereafter know them better, as well by the said treatises when they shall come to your hands, as by our small pains undertaken of conscience (God he knoweth) for the benefit of the Church, that either they may be in time reform, or with speed avoided.  
The order of that society being approved by the Pope is to be honoured of all good Catholics, and the men themselves are to be reverenced; such we mean as live according to their calling and first institution: which few of them do. For of late years many of that order take such a course, as if religion were nothing else but a mere political devise, conceived, framed, and upheld only by human wisdom, and sleights of wit: and they were the men that by Machivels' rules are raised upto maintain it by equivocations, detractions, dissimulation, ambition, contention for superiority, stirring up strife, setting kingdoms against kingdoms, raising of rebellions, murdering of Princes, and by we know not how many stratagems of Satan, coming out of hell, and tending to confusion.  
The old saying was, let the Shoemaker meddle with his slipper, the Smith with his anvil, and the Priests with their prayers; but the Jesuits like frank gamesters are in at all. He is not worth a rush amongst them that is not able to manage a kingdom. Matters of State, titles of Princes, genealogies of Kings, rights of succession, disposing of sceptres, and such affairs, are their chief studies. Some fear that they are more cunning in Aretine, Lucian, and Macbivell, then either in their breviaries, diurnals, or porteous: assuredly they do not behave themselves like any other religious men. He that should tell them of living in a Cloister, were as good to go a mile about, as fall into their fingers: such a base kind of life is so far unworthy of their excellentness. There are few king's Courts in Europe where some of their masterships do not reside, of purpose to receive and give intelligence unto their General at Rome of all the occurrents in these parts of the world: which they dispatch to and fro by secret ciphers; having either a jesuit or some one altogether jesuited in the most of those King's Counsels, who propter bonum societatis, must without scruple deliver to them the secrets of their Sovereigns to their uttermost knowledge.  
It is true, that all orders of religion have an especial estimation of their particular founders: but the Jesuits are therein overcarried with humour above all measure. For the Inventor of their order being a Spaniard and a soldier, of what country soever any of his disciples are by their birth, in their hearts and practices they are altogether Spanish, breathing little but cruelties, garboils, and troubles. They have by their writings, their Sermons, and by all their endeavours laboured to persuade all Catholics, that the King of Spain and ourfaith are so linked together, as it is become a point of necessity in the Catholic faith to put all Europe into his hands, or otherwise that the Catholic religion will be utterly extinguished and perish: which is a ridiculous, nay a wicked conceit, and like themselves, building the faith of Saint Peter and his successors upon the King of Spain's Monarchy, as if he have not all, the Church must come to nothing. But these courtly Rabbis do think they may easily carry us poor secular Priests after their shadows, and make us to admire whatsoever they will tell us. How they laboured in France (even the French Jesuits themselves) to have lifted the Spaniard into the throne of that kingdom, with the consequent overthrow of their own native country, you are not ignorant: all Christendom to their perpetual shame ringing so loudly of it. With which prodigious, and more than heathenish practices, if they were only stained, and that the contagion of them had not infected the Jesuits borne amongst us here in England, it would much less have grieved all discreet English Catholics, and especially us the secular Priests. But to our infinite danger it is far otherwise. For what stir have some of them kept in Spain, to persuade the King to invade this our Country (a designment containing in it the very ocean of all desperate calamities) yielding unto him many reasons why he was bound to undertake that enterprise, and assuring him of great assistance here, if once his forces were landed. Since which time, who almost is ignorant how they urged him to a second, and to a third attempt, for the surprising of Arwennick Castle, with the hill Pendenice, two other stratagems tending to invasion. Hereunto may be added (though out of place) how many they have entitled to the Crown of this Kingdom: as the Duke of Parma, the Earl of Derby, and others, exciting some of them by force of arms to assail her Majesty, and buzzing into their ears how easily the Sceptre might be wrung out of her hands, and they obtain it. But most pertinent to the purpose in hand is that their plotting and compassing how to set the Diadem of this Realm upon the head of the Princess Isabella the Infanta of Spain. To this purpose they have written a book, and set out her title (when none of the rest will serve their turns) wherein they give her such an interest, as they make the Kings of this land for many years to have been usurpers. I omit the pains they have further taken to procure men by indirect means to subscribe to this Lady's Sovereignty over us, and how one Master Midleton was driven for fear to fly out of Spain, because he refused so to do. If we the ancienter sort of secular Priests in England could have been drawn to have run this course, whereat the new government (now obtruded upon us) aimeth altogether: we had not been so traduced and oppressed with false calumniations, as we are by them at this present. We can say for one of us, that offers have been made unto him, that if he could have eaten gold and would but have given his countenance and assistance that way, he should have had it.  
The particulars last mentioned, a man would think were very unmeet for Priests to deal in: but what if these Fathers countenanced with so great a name have proceeded further? We are in an horror to mention it, and would hardly have been drawn thereunto, were it not that the things themselves are too manifest. What (we say) if some of them have conspired among themselves, and with sundry other most wicked persons at divers times, to have laid violent hands upon the Queen, and bereaved her thereby of her life? It cannot be denied, but that they have done so: the circumstances have showed it, the parties themselves with whom they practised have confessed it, and sundry Catholics beyond the Seas do very well know it, and have charged in their writings foam of them with it.  
We know the jesuits many of them have a course that there is nothing so manifest which they will not deny, when things fall not out according to their plottings: whereas otherwise if they sorted to their desires, they would glory in them. And amongst many things that give her Majesty and the State very just cause to think the more hardly of us (especially that be secular Priests) this is one not of the least: in that these our pretended brethren of that society, and such as follow their steps, do in their writings so calumniate, or deny, or falsify all the actions and doings of the State, be they never so judicially and publicly proceeded in, never so apparently proved true, and known of many to be most certain. For either they do pretend that the parties that confess such things were urged thereunto with tortures, or that it was a plot of the State to make all Catholics odious, or that there was no such matter, or we wot not what, but they have always some shift or other to blear men's eyes with, to the discredit of all the proceedings in such cases within the Realm. If any of our brethren die in prison, it is said, they were poisoned or famished: if any kill themselves, it is given out they were murdered. Which we write not (God is our judge) in any othersense, but to show unto you how much we think all good Catholics ought to detest these kinds of dealings. We have sufficient matter to charge our adversaries truly with concerning their hard dealing with us, though we take not this course, which cannot choose, but make us very odious, and doth much impair our credits in those things which we report truly ofthem. Let these men brag as much as they list of their policies, their foresights, and their pragmatical wisdom, they shall never whilst we live, have in these courses our approbation.  
another thing also is generally misliked in these our Fathers, and breedeth us indeed very great hatred, besides the danger; and it is their equivocating, which you may term in plain english, lying and cogging. For this amongst others is one of their rules: that a man framing to himself a true proposition, when he is asked a question, he may conceal thereof as much as he thinketh good. For example: One demanding of you whether if the Pope should come in warlike manner to invade this land by force of Arms, you would take his part, or the Queens: you framing this answer in your mind: we will take the Queen's part, if the Pope will command us so to do: may by their doctrine give this answer lawfully: viz. we will take the Queen's part, and conceal the rest: whereby he that asked the question is plainly deluded. Much after this sort one Standish a Priest, but altogether jesuited, abused the Pope's Holiness not long since: who ask him whether the matter which he propounded unto him, touching the setting up of our now Hierarchy, was done by the consent of the rest of the Priests in England, said (but most falsely) that it was: reserving (as since he hath confessed) this to himself as I presuppose or presume. Which lying sleights being known by our adversaries, do work us much woe and discredit already, and we fear, will be more and more prejudicial unto us. For by this means, they begin to give it forth, that the Catholics are not to be trusted in any thing they say. And beside, they may charge us by this ground with any treason whatsoever, and we have no way left unto us to acquit ourselves from it. For be our answers neverso direct and true (as honest men ought to answer their christian brethren, if they will at all give them any answer, and so much more the Civil Magistrate) our adversaries may say unto us, that we keep this or that to ourselves, which (as they can frame it) is sufficient to hang us. For example: they may ask us whether we have taught or affirmed, that her Majesty hath no interest to the Crown of England: and we answer: that we never have either so taught or affirmed. Tush (say they) you equivocate with us: you keep this in your minds, viz. as long as the Bishop of Rome will suffer her, or some such like point. We answer, that we do keep no such thing in our minds. Oh (say they) you keep no such thing in your minds to tell us: we know your shifts. And thus indeed the Jesuits doctrine give them just occasion (not knowing our innocency) to deal with us, and ever 〈◊〉 suspect the worst of us. Whereby you see into what a gulf of danger and discredit this double dealing of the Fathers with their heathenish position hath brought us poor secular Priests, and other more honest and single hearted Catholics: such as cannot stoop to their false lure.  
Again, were it that these our Fathers bend themselves only against Heretics, and to défend the Catholic faith, many of their imperfections might the better be borne with: but such is the intolerable pride and hypocrisy of many of them, as nothing is well done except they like it or do it themselves. No government is well managed but by their direction: wheresoever they come they thrust themselves into our harvest: they ever will find something amiss: either we have wanted discretion, or zeal, or learning, or somewhat that they forsooth are able to reform, as being of an other more excellent mould. By which their arrogant proceedings it is well known, that the rest of the Clergy for the most part both secular and religious in Spain, France, and Italy, do greatly dislike them, finding no means how to reform them. For such and so ample are their privileges, as go whether they list, neither Chancellor, Bishop, nor Archbishop may intermeddle with them when they do amiss: their own pleasures are their guides. If they do but pretend whatsoever they take in hand that it is done ordine ad deum, they may not be reproved nor called into question for it.  
This immunity of the Jesuits last mentioned, howsoever for a time his Holiness doth tolerate it: yet assuredly as it is now used by many, it cannot last long: except it shall be thought meet that the rest of the Clergy shall be subject to them. Which if ever it happen (as it is in good forwardness at this day in England amongst us that be Catholics) you shall peradventure live to hear news. We will omit all the mischiefs that may grow by the pursuing of those points which before we have touched, and offer to your consideration but their boldness in maintaining any follies that they themselves like of. These erroneous, temerarious, and heretical assertions contrary to the Catholic faith, have been defended with great eagerness and vehemency amongst our jesuited brethren in Wisbich. The Stews are in Rome cum approbatione. The Stews are in Rome as lawful as any Citizen: as lawful as any Magistrate: as lawful as any order of religion. The Stews are at Rome cum approbatione, as lawful as the Pope is himself. The Stews are very good and very necessary. In that a Priest is made by tradition of the Chalice, Patten, and Host into his hands, they say it is but a toy. They hold that the ancient Father's rem transubstantiationis ne attigerunt. Some other of their positions we have touched before: but we pray you, how may we think of these? If the Jesuits in other Countries do grow to such giddiness, what will Religion come to in short time, they ruling the roast? They say, that we the secular Priests are more subject to error then the Jesuits; but (we thank God) they are not able to charge us with any particulars, as we are able to charge them. In this last section, having acquainted you with some of their positions, there cometh an other to our minds, which we account to be very odious and seditious: and it is; that the people may depose their Princes, and choose others at their pleasures: have they any or no right to the Crown, that it is not material, so it be done ordine ad deum, that is (by our interpretation) as the Fathers shall appoint it. It had been well if they had left this point to some of our enemies to have branded them with, for rebellious subjects when they cannot havetheir wills? but it hath pleased the Fathers to stain both themselves and the Catholic cause with it. The issue whereof, if Kings will take the pains to understand it, must needs be exceeding pernicious to the Catholic Church. For what Prince will endure such persons in his Kingdom, as under pretence of Religion, shall infect his subjects with such hateful conceits, so dangerous to his estate? We that have long borne the brunt in this Realm for the Catholic cause, have found some woeful experience of the unseasonable exempting of subjects from their due obedience, though it proceeded from his Holiness: and what then shall we expect, if we leave the Diadem to the disposition of the multitude, and invest them to a right for their proceeding in that so wicked and detestable a course? We are persuaded that no Catholic King living or dead, either did at any time, or will ever hereafter give the authors of this doctrine any thanks for their pains.  
Here we would have you to note an other rule of our English Jesuits, which must concur with that of ordine ad deum: and it is this: that all things must be wrought and framed as the times and occasions require. For example: if the King of Spain, or the Infanta, can by no other practice obtain the Crown of England, then in that case the people are to have a right to do what they list, so they will choose one of them for their sovereign. But that done, a new doctrine quite contrary must be delivered abroad, that there was a happy mistaking, which advanced him or her into this throne: but hereafter the people must take heed of attempting the like: some check must be given to the publishers of such documents: a dispensation must be procured, and all shall be well hereafter. Of this course or rule Master Charles Paget (as it is thought) discoursing at large, saith, that the old proverb may be well applied to it, omnia pro tempore, nihil pro veritate: they measure all according to the time, and nothing to the truth. We will not dispute against this rule, but refer you to his treatise printed and published against Fa. Parsons as it is before mentioned. This only we will say, that our pretended Fathers build Castles in the air, and feed themselves with their own follies: as though where the people do once get a head, it be not as hard a matter to suppress them, as to stop the breach of the sea, when in fury it hath once mastered the banks. The experience hereof is more than manifest.  
Furthermore, we pray you observe an other practice and course of our Jesuits here at home amongst us, and tell us what you think of it. Mark their behaviour well in such gentlemen's houses as they reside in, and you shall find them that they will command and overrule all, as knowing best how every thing must be done (forsooth) ordine ad deum. No lease must be let, but by their advise: the Tenants must please them or repent at leisure: such fines are to be taken as they think convenient, and some part of them must be employed as they shall prescribe ordine ad deum. In effect they do so rule and overrule, as scarcely can the Master or Mistress of the house give a piece of bread at their doors, but it must be done with their approbation. And for the servants, they are much more at their commandment, then at theirs whom they serve: we would be loath to tell you how all this cometh to pass. Only this understand, that our Jesuits are most rigorous in their taking of men's confessions, whereby they know as well by the servants as by their Masters and Mistresses their several confessions, all the secrets in those families: the wifes against her husband: the husbands against his wife, and the servants of them both: which if they abuse to tyrannize over them, and to dispose of their civil affairs under a pretence of their ordo ad deum; they deal not like true Catholic Priests, but will in the end be found what they are. Is this their most special endowment with the spirit ofguiding of souls, that they brag of so much?  
It is most manifest, to as many as know the course of many Jesuits, that although they pretend all their designments to be directed to the common good of the Church: yet their chiefest care is how to advance and increase their own society, hoping of likelihood by their number to bring one day some great matter to pass. For where they make such fair shows and offers; when they come into some Country to teach the youth: their principal drift therein is to find out the aptest wits for their purposes, with whom they take extraordinary pains, and so work them by kindness and cunning allurements (especially if they be of good parentage, which is a chief point with them) till they get them to promise, that they will be of their society, or somewhat to that purpose: which is sufficient to seize upon them, do their parents and friends what they can, except they will hazard an imputation to be inclined to heresy, or to some mischief, or to we wot not what: for so they use to calumniate any that do cross their proceedings. This course of alluring the fittest wits and of the best towardness to their society, they held in divers Seminaries within the Duchy of Milan: which the good Cardinal Boromeo well observing, thought them no meet men to remain there, and so banished them out of all those places: esteeming it far more necessary to have such apt men to become secular Priests, and to take upon them the cure of souls, then to have them intruded into any order of religion, which intermeddleth not with any such charge, but live after their own fashion privately to themselves, as religious men ought to do.  
It were to be wished, that other States would follow this Cardinal's example, at the least until these Fathers were brought to some better moderation and knowledge of themselves. For our own parts, it shall be our continual prayer, that howsoever other States do, it may please God to move the heart of his holiness to remove all Jesuits out of the English College at Rome, where there are other manner of practices, than were ever attempted by any Jesuits in the territories of Milan. All Europe talketh (we suppose) of the jars in that College: many secular Priests being honest men, have been sent home unto us, loaden till their backs cracked with the jesuits calumniations: and none but such as will be jesuited altogether may find any favour there. Well, of this matter you may peradventure hear and see more hereafter. In the mean time it may be sufficient for you to know that Machiavelli the Atheists rule divide & impera, is as cunningly in practice by the Rector there, as in any place we think in Christendom, we had almost said in Turkey.  
If the Jesuits when they came first hither, could have been content to have joined with us that were Priests, and to have intermeddled no further then with their Priestly functions, we should have greatly honoured them still. But as now we perceive, they were no sooner entertained amongst us, but they put in practise their divide & impera. It seemed strange to some of us how at their first entrance into our labours, they exalted themselves above us. Father Parsons coming hither with Master Campion, and another as their Provincial, they presently reekoned of us but as their assistants, in helping them to administer the Sacraments: as though we could neither have preached, nor done any thing else: and that they our great Masters were to be further employed in other matters of greater importance than we simple men were any way fit for: hereof you may read in Fa. Campions' letter out of England to their General at Rome. But this was then the imagination of a few: their drifts were deeper, than we ever dreamt of: for mysteries are hardly known, until they fall out into practice. It is true, that when they came over with such ample faculties, larger than they had been granted before to any of us, we might have foreseen the inconvenience of it: knowing how apt we are in England to admit of novelties: and likewise what before we had heard of some Jesuits abroad. Nay to the aggravating of our great oversight, in that we did not at the first oppose ourselves against them, or at the least seek to have them recalled from us: we may not deny it but that it was foretold us by that excellent Cardinal then living, that the Jesuits would prove but thorns in our sides, and be the cause of great troubles amongst us. But for our sins, they and such of that order as came after them, did by their fair gloss, and pretence of zeal, so blind and bewitch us, as we gave way unto them: whereby and through their cunning carriage with the people, they have by little and little carried all before them. No alms was thought sufficiently meritorious, except they were sanctified by the Jesuits distribution: so as in short time, the greatest part of our allowances that were in prison, came unto us through the Jesuits hands, pretending (forsooth) that they were but religious Collectors for us and some others distressed Catholics. But how faithfully they have dealt with us herein, when you shall happen to see the said Memorial, it will appear unto you. Some one of them spendeth more yearly upon himself, than would maintain ten of the best of us: if we said twenty, we think there would be no exception taken unto it. And to conclude, they have so dealt with us, as where before, we were honoured for our works sake, and had many ghostly children that did depend upon us, as upon their spiritual fathers and shepeards' of their souls, we are now through their falsehood, their calumniations and untrue suggestions to our superiors brought into contempt: our said children (as if we had been but their stepfathers) have forsaken us: their charity towards us is so cold, as we are very hardly able to live, and what will become hereof, God himself knoweth, and we do greatly fear it. If they had been hired by our common enemies to have wrought us mischief, and the cause we have defended, they could hardly have done it more artificially or effectually. And yet men will not see it: they will not understand it.  
You have heard how the Jesuits became our Collectors, or rather not ours, but their own: to whom for their accounts the false Steward in the Gospel we suppose may give place. One jesuit (as we can prove it) hath taken at times above 500 pound that was given to the imprisoned Priests then at Wisbich, and employed the same at his own pleasure. percy the jesuit escaping from Wisbich, took fraudulently from benefactors abroad 57 pound 17. shillings, and the year after stole 27. pound of the common money by the consent of the other his fellow Jesuits. They have so fleeced their favourers, as over and above their own expenses (which are exceeding great) they have been able to send not long since 2200. pound towards the Low countries: the prisoners then at Wisbich being in great want. Now if you will know how they scrape together so much money, you must understand that they have many sleights to that end, besides their apparent cousinages, frauds, and thefts before mentioned. You are not ignorant of the means that Verres the Proconsul used in pilling and spoiling Sicilia, nor how odious it was amongst the Romans: But the course that our Jesuits do take here for their pillage both in England & Scotland, are so much more shameful, as spiritual robberies pass all temporal pilfer, we will set down unto you three or four of their tricks. They have gotten (as they say) certain faculties from the Pope to abstract from what Parsonages and Vicarages they list all spirituality (for preventing of simony) thereby to make them merely temporal and saleable, which done, they are to be sold at the highest rates upon pretence that the money must be divided betwixt Saint Peter and poor prisoners. What Saint Peter gets amongst them we know not, and we think but little: sure we are the poor prisoners have not much: one good Father or other saith, Dominus opus habet, and make always the best part of it their own clear gains. Again, those that come to great wealth either by Usury, or by buying or selling, and making gain by anticipation or dilation of payment, or by injustice, or by taking more of clients that are suitors at the law then their ordinary and moderate fees, or by patronizing any evil cause, Landlords, Sheriffs officers, whosoever high or low that get any thing falsely or indirectly, all must make restitution. But forasmuch as oftentimes it falleth out, that the parties neither know how much nor to whom such restitution is to be made: therefore they must in those cases compound with the Fathers, giving certa pro incertis, to the use (forsooth) before expressed: sometimes one man hath given 500 pound to that end: but Saint Peter and the poor do still come short of their share: the Fathers themselves do swallow it up, amounting yearly to a mighty sum of money.  
Moreover to the effect last mentioned, we have a notable history to tell you. Amongst many devices which the jesuits have invented to enrich and increase their order, they have one, whereof it is fit that the world should take notice. It is termed by them an holy exercise, and is put in practice when they find any, that are meet to serve their turns, either for their extraordinary pregnancy of wit and learning, or for their parentage and friends, or for their wealth and possessions, and cannot otherwise allure them to their society. The course which they hold in the said exercise is after this sort. When they find one, whom they think fit for their turn; they insinuate themselves into him, keep him company, use him with all kind of sweet behaviour and courtesy: and pretend to have an especial care of his well doing, but principally how he may attain to be in high favour with God. To which purpose they enter by degrees into certain discourses of hell: wherein they omit none of their skill by authorities, fables, and large amplifications, to make the same as terrible as possibly they can. By which course they cast the party in time into great fear and pensiveness; which were well done, if it were to a good end.  
When they have held on after this sort so long as they think convenient, intermingling now and then some comforts, lest otherwise the parties under their fingers should grow very weary of them, than they begin to be more plentiful in the setting forth of such comfortable promises as are made in the scriptures to the children and saints of God. here they omit no part of their skill to describe the Heavens, the Majesty and glory of God, the happy estate and joys of the Saints in that everlasting kingdom, which is prepared for those who in this life shall embrace the Christian faith, and become obedient children in their true calling unto their holy Mother the Church of Rome.  
Hereunto they add a discourse concerning the diversity of such callings as God hath ordained for his servants and children to walk in: showing how necessary it is for every man to understand and know what calling that is, which particularly belongeth unto himself, and what danger ensueth, when men do rashly undertake any occasion, either for profit or pleasure, to follow this or that course of life: as when great men, being borne to great possessions, do think it sufficient for them to follow the steps of their Ancestors: esteeming that to be the calling which God hath prepared for them: whereof it cometh to pass divers times, that they make a shipwreck of all their estates, and fall into many calamities, God approving of and sanctifying no calling, which is not entered into by the direction of his holy spirit. Many (say they) through their own rashness are spiritual persons, who ought by God's ordinance to have been of the Laity: and many on the other side are (as we term them) Lay men, which ought to be Ecclesiastical: both of them perishing in their own courses through their own faults, in that they had no care to learn and know their own proper callings ordained for them, which God would have sanctified, to their eternal comforts, if they would have used the means to have understood and embraced them. In the description of which means, the height, the depth, and the breadth of all their cozenage doth consist, being the exercise itself before mentioned. Of these means they do at the first speak only in generality, entering into a discourse of the loving kindness of God, in that he hath prepared a way, whereby every man that list, may know how to serve him: whereinto as many as will enter, may have assurance in themselves by the testimony of the holy Ghost, what their several vocations are, whereunto God hath called them: and which they must undertake, if ever they mean to come into the joys and consolations of the Paradise of God.  
Thus after they have laid these gins, no marvel if the parties so kindly and cunningly carried on, do fall into their traps. Howbeit you must observe that in all these discourses made to such parties, they carry themselves so aloof, as that there may be no suspicion of their intents to draw them by such their practices to be of their sócietie. So as when the poor souls (as ravished with a desire to attain unto the said means or exercise so highly commended, and so necessary as they suppose, for all that truly thirst after the kingdom of God and joys of Heaven) do entreat the holy Fathers, that they may be received into that happy and blessed exercise; their motion in that behalf the good Fathers at the first seem little to regard: saying, that peradventure this their desire proceedeth of passion: and therefore their manner is to leave them in this sort for the first time: adding, with what deliberation and judgement that sacred exercise is to be undertaken, as being the ladder of jacob, whereby they may ascend into the third Heaven, and there see and behold the admirable mysteries of God.  
If the party thus caught be of great possessions, wealth, or parentage, they are much the sooner entreated to admit him to this exercise: the manner whereof is as followeth. The party at the time appointed, coming to the holy Father who must deal with him, is recluded from the speech of any body but the said Father for a certain time. Upon his first reclusion the Father cometh unto him, and giveth him a meditation to study upon for some four or five hours: willing him in the mean while carefully to remember all the cogitations that do come into his mind. The said four or five hours expired, in cometh this good Father: and then the party must be confessed, and is to reveal all his particular thoughts of what matter soever good or bad that came into his head, all the time of his aforesaid meditation. Which done, the Father giveth the party an other meditation with the like instructions to the former: and after the like distance of time returning, heareth his confession. And thus the party is exercised divers times, every day the space of nine days or thereabouts. In which time the holy Father having framed the said meditations according to his own drift: for example: if the party be rich, then of the contempt of the world, and the vanity of worldly riches: and further perceiving by his confessions, his disposition, and what effect the said meditations have wrought, and are likely in the end to work in him, which always must be the forsaking of the world, as they term it; and for the most part, if they find him by this trial, a fit man for the entrance into some profession of religion: then he telleth him a long tale of the fruit of his said exercise, as that he well perceiveth by his sundry confessions, how the spirit of God hath wrought in him by the means of his said meditations, and that he now supposeth him to be fit to enter into the consideration and choice of that calling, whereunto God himself hath ordained him, to lead his life and walk in towards the attainment of everlasting happiness. Whereupon the party hath time to consider with himself, whether he will be a Dominican, a Benedict, a jesuit, a Friar, or what he list. Which time expired, the holy Father entereth into a new stratagem.  
The said party so exercised (as is before expressed) coming thus unto his election, hath peradventure determined to be a Dominican, or to take some such other course as he himself hath thought of. So as when the said holy Father cometh unto him, if he find him bend to any other profession, then to be a jesuit, he beginneth to cast many doubts, and collecteth at his pleasure by something that he hath confessed unto him, that his said choice is not agreeable to such godly motions, as the spirit of God wrought in him in the time of his exercise, and therefore adviseth him to consider with himself better of his choice, that the same may be suitable to the said motions of the holy Ghost. The conclusion is, that the holy Fathers by this means, having sundry poor souls in their hands to work them by terrors, devices, and persuasions (as they list) never leave them, or suffer them to be quiet, until (if it be possible) they make choice to be of the society of jesus: if in all these practices with them, they find them fit men for their turn. Howbeit sometimes it cometh to pass that the said devout Fathers do meet with such persons, as will rather choose to be of some other order, do what they can, then to be jesuits. In which cases, when their practices to win the parties for their learning, strength of wit, parentage, and other good parts more than ordinary do fail, they desist from dealing with them by little and little, and so in the end give them quite over, meaning nothing less, then by such their pains to increase the number of any other order of religious persons, and so leave them to take what course they list: but with this fruit of their exercises, that they will never love or induce them afterwards, but rail on them, and plague them as much as possibly they can.  
If the parties were undertaken by them for their wealth and large possessions, when they come to their election, commonly their riches, and their said possessions are a hindrance unto them from entering into any religious profession. For the removing of which obstacle, the holy Fathers are furnished with many texts of scripture: as of giving all and following jesus etc. and do for the most part so farreprevaile, as either they allure them to be ecclesiastical Jesuits, if they have any tolerable gifts besides their riches: and then all that they have must be sold, and the money committed to the Father's discretions, or at the least they draw them to be lay brethren, finding no other good stuff in them. In which case they get from them either all, or the most part of their riches, and turn them either to be some of their officers, or leave them at large to be practisers for them in such matters as they think fit to employ them in abroad: as to be solicitors for them, and to stir up the charity of the people towards that society, not ceasing to persuade as many as they can to follow their examples. And this was the effect of one M. hearts, and one Master Druries exercises and some others: viz. they got from them all they had, and then employing them as is before expressed, procured the Pope's blessing for them, for the better approving unto them of that their new calling: as appeareth in the faculties granted to Parsons, Campion, Heywood, and the rest about twenty years since. The evidence of which proceedings with the said Gentlemen, was so apparent and manifest unto many, that disliked greatly of such kind of exercises, as that some in jest would say: such a one is Gilberted, and such a one is Druryed: and others to the like effect: they shall never Gilbert me, nor Drury me, nor cousin me with such their holy sleights.  
another young Gentleman not long since, entering into this exercise under a young jesuit here in England, was found by his meditations to have lands yet unsold, worth a hundredth marks a year, which hindered his journey to heaven. Whereupon he offering the same to the said young jesuit, the good Father allowing the offer, said, that if he should receive the land, her Majesty would take it from him: but (quoth he) sell it, and then I am capable of the money. By which ghostly counsel the Gentleman set his land to sale, and was offered 900. pound for it: but the holy Father insisting upon a 1000 pound, the Gentleman died before a chapman could be gotten, and so the good Father lost all. I omit how many poor young men, falling into these good Father's hands to be exercised, have fallen into sundry inconveniences, and grown to be broken-brayned ever after. The truth is, that amongst many deurses which they have to enrich themselves, this is not one of the least, which being now known, may peradventure be a hindrance unto them hereafter, and drive both Father Garnet and his younkers to leave their coaches and stables of horses, and to be glad to walk on foot as their betters do.  
We have troubled you long in this matter of jesuitical gaining: and yet if you will bear with us a little longer, we will inform you of an other devise, not in esse, but in spe: marry it is very royal, and may be termed an Imperial hunting, such a one as was never seen on earth before, pursued by any religious person whosoever, since Nimrod the Giant hunted; qui erat robustus venator coram Domino, who was a very rough huntlman. Of this kind of hunting, there is a just Volume set forth by Father Parsons and his General, called the high Counsel of reformation for England to take place and be in force, when the Catholic conqueror shall be established in great Britain. First, no religious order will that famous Volume permit in great Britain, but Jesuits, and Capuchins: Benedictines, Carthusians, nor Dominicans must enter here, sicut placuit jesuitis: for the holy Ghost hath forsaken all religious orders, and is only in the Capuchins and Jesuits. If you ask us why they make choice of the Capuchins only? We answer you, as a good Capuchin did to the like question. We suit best (quoth he) with the humour of the Jesuits: for their drift is to have and rule all; and on the contrary, our orders are such, as we must neither rule at all, nor have any thing. These Jesuits (homines secundum cor meum, as God said of David) do profess voluntary poverty, and to renounce the world, with all that belongeth thereto. But yet so mortified they are, that with the world's weapons they will conquer the world. In these three Kingdoms England, Scotland, and Ireland, there are 100 Bishoprics great and small: how many Parsonages and Vicarages, and how many religious Monasteries, it is hard to tell. All which must be no more in the hands of Bishops, Abbots, Parsons, and the rest, as heretofore it was accustomed. But all the holy society of jesus, their father Provincial must cull out four Jesuits, and two secular Priests, which must be demi Jesuits. These six Vicars, these mighty great Lords, shall have the Lands, Manors, Lordships, Parsonages, Monasteries, and whatsoever, into their own hands; allowing the Bishops, Parsons and Vicars competent stipends or pensions, sicut plasuit jesuitis, as the Romans in their leagues were wont to write. All the rest must be employed in pios usus, as father General of Rome shall think good. The Colleges in both Universities must be so likewise in the power of these mortified creatures: no Bishop, no Parson, or Vicar, no fellow of any College must be so hardy as once to demand an account what is become of their revenues, Lands, and Lordships. If they do, this shall be the answer, mirantur superiores etc. The Nobility must be limited also what retinue they shall keep: what they shall have to spend yearly, and what diet they shall keep at their Tables. Lastly, the common laws of our country must be abolished, and the civil bear the sway another while: those are barbarous: these are learned, and of more excellency; happy is he that can see this book, called the Counsel of Reformation: where he may read these wonderful platforms of jesuitical government, devised by the second Nimrod, the Smith's son of Stockgersee, or rather the Parson's son of that parish, expelled from Balliol College for his illegitimation, of whom, anon.  
In the writing of this discourse, we were not ignorant into what a sea of jesuitical calumniations we have launched. For they have an other position not yet mentioned: and it is: That detraction in general is lawful: as if a jesuit should say, that amongst the prisoners at Wisbich, there were many and so grievous enormities, as that Father Weston and his adherents were constrained to separate themselves from the other Priests: and being charged to name some particulars, or else if he could not, he was to be reckoned for a detractor, and therein to have offended greatly in slandering the whole house, he should answer: Nay my words were general, and therefore I offended not. But what talk we of their general calumniations: we shall be sure to have their particular commendations cast abroad against us with have and ho in a mischief, as we have endured many of their thunderbolts already. Howbeit, as we regard it not, so do we not wonder at it, considering their dealing with all men that offend them, be he whom he shall, Bishop, or Cardinal: yea or the Pope himself, they care not.  
Master Doctor Gifford, a man of very good desert, did but a little offend them, in not admiring of them and their designments, and shortly after they devised sundry most vile and unjust accusations against him: they defamed him in England for a sour of sedition, charging him further, to be an informer against the Jesuits, and the exhibiter of the memorial to the Pope. They procured him to be examined before the Nuncio in the Low countries, who after long delays, affirmed in plain terms that the Doctor had wrog. Failing of their purpose against him this way, Father Baldwyn, a man of the right stamp, dealt with the Nuncio for a general pacification and remission on all sides: whereunto the Doctor at the Nuncio his entreaty yielded. And first by order taken in that behalf, the said Baldwyn in the name of Father Parsons, and all that society, asked him forgiveness: and the Doctor for his part in civility performed as much: with this addition, if he had offended any of them. Which being done, the Nuncio commanded them both to be secret of what had passed in favour indeed of the Jesuits. Which commandment the Doctor obeyed: but Father Baldwyn omitting what he had done in the name of the rest, instantly gave it forth after a glorious sort, that the Doctor had asked father Parsons and the Jesuits forgiveness: and thereby to disgrace him a new, and to make their former injuries done unto him more probable, they caused the same to be openly promulgated out of the Pulpit in the College at Rheims. So shameless (you see) they are, as the very Pulpits are profaned by them, when it standeth them in hand to maintain their reputations per fas aut nefas they care not how.  
One Fisher a young man going to Rome with some such messages from certain of our brethren, as were not acceptable to these good Fathers, after they had very cunningly used him, to wring from him what they were able that might serve their turns, they sent him to the Galleys at Naples, where he remaineth a galleyslave (as we are informed) if he be yet alive. An other of our brethren a Priest, in that he opposed himself in some things to certain of that order, they have persecuted him ever since with such mallce, as he could remain in no place in England with any Catholic, but they hunted him thence with one lie or other, giving it out, when nothing else would serve, that he was a spy for the State, to bring them to their utter ruin. In so much as not daring to go beyond the seas, knowing (as after he hath professed) that there they had laid their snares, either for his imprisonment or murdering, he was driven to go into Scotland, and to hide his head there. Hereunto we might add a long catalogue of above a hundredth persons by name of this Island, whom these extraordinarily illuminated Fathers have most lewdlie and falsely slandered, because they disliked of sundry their Machiavilian proceedings. But here we omit them, referring the further discourse here of to him, who hath already made a particular Register of them.  
The Bishop of Cassane Doctor Lewes, was a man by whom the Jesuits had received very extraordinary benefit. By his procurement they got the Rectorship of our English Seminary in Rome, God forgive his soul for it, as we trust he hath. He was a man so favoured by divers Popes, as first he was made Monseignior, than Bishop of Cassane, afterwards Nuncio for Gregory 14. to Lucerna, and then Visitor general of Rome and all the Pope's dominions. When two and twenty Jesuits should all of them been banished out of the City of Perugio for their cunning fishing to enrich themselves, one of them being notoriously detected for alluring a Gentlewoman to give them a very rich chain of pearl without her husband's privity: this provident good Bishop being their general Visitor, used such means, as all that matter was hushed, and they continued there still. We should be too long if we should remember unto you all the benefits which the Jesuits in Rome and elsewhere from time to time received at his hands: all the which notwithstanding, yea though they had been a thousand more, the kind Fathers could not endure him, because in their garboils at Rome about the Students in the English Seminary, he disliked their courses and practices with them. Hence it proceeded, that whilst he was alive they caused their disciples to rail upon him most despitefully: terming him a factious, an ambitious, and a partial man. And a little before his death they amongst them cast out a Libel against him, which was brought unto him, wherein they laid many horrible crimes to his charge, and in the course of their hot charity, made this devout prayer full like themselves, vel Turca vel mors vel Damon eum eripiat ànobis: and indeed not long after he died: we leave it to God's judgement, whether they were the causers of it, or not. But being dead, when in all humanity their malice should have been buried with him, they ceased not, notwithstanding to follow his happy memory with their jesuitical calumniations, and that most irreligiously. For whereas the good Bishop not four hours before his death, upon occasion protested that he had been most falsely charged with upholding, and maintaining the Students in the English Seminary against the Jesuits: yet that impious caitiff Father Parsons in a letter dated the 13-of July 1598. and sent hither into England not to be kept secret, writeth of him after his sly fashion in this sort. A third cause (saith he) there was, meaning of the Students opposing themselves against the Jesuits, no less important perhaps then any of the rest, or more than both together: which was a certain disgust given at the very foundation of the College, unto a certain principal man of our Nation, and his friends then resident in Rome, who afterward not affecting greatly the government or governors of the said College, was ever in re, or in opinion, a back unto them that would be discontented. Thus far this charitable Father against this blessed Bishop now in Heaven, and contrary to his profession upon his deathbed: who when he was alive, might if he had been disposed, have kerbed many of that crew, being their Visitor general, and peradventure curried a little beforetime this good Father for many insolencies: but a milder man lived not, or one more apt to put up and forgive all injuries: and of purpose he refrained for visiting of that crew, because he knowing their hard conceits of him, would not give them any occasion to say, he was partial, if he should have dealt more roundly with them. But by the way you may observe out of Parson's words, that this good Bishop had a dislike of the jesuitical government and governors of the English College in Rome: so as we are not the men alone that have thought amiss of both. Peradventure you may see hereafter the very exhibits themselves, which the Jesuits presented unto him, as their Visitor, one against another, and then it will appear unto you what little cause he found to magnify either their persons, or their government.  
The most blessed Cardinal Doctor Allane, a man most reverenced of our Nation (and very worthily, one or two actions excepted, whereunto he was drawn by Father Parsons) in the end passed not untouched by the Jesuits: because in very deed he daily saw further into them, than he had done: and therefore not only disliked, but disfavored divers their proceedings, especially towards his latter end. In which respect, that they might be even with him in some sort, they gave out sundry disgraceful words against him, as that he was a good simple man, but not of any esteem or reckoning in matters or affairs handled in the Pope's Consistory, a man of weak advice, and never used but a little for some matters of learning. And such was their hatred towards him, as it was verily thought by many in Rome that he was poisoned: which conceit the Rector then Hieronimo Floravantio a jesuit, would gladly have turned from his society upon the good Bishop of Cassane, but ridiculously indeed, though maliciously enough. When this worthy Cardinal lay upon his deathbed, he would gladly have had all the English Students to have come unto him: but this good Rector would not yield unto it, for what cause God knoweth. God will at one day judge all hypocrites, and bring their secret mischiefs to light. Upon the death of this so memorable a person they openly triumphed, and amongst other their jesuitical calumniations against him, said, that God had taken him away in good time: for if he had lived longer, he would have disgraced himself, and lost the credit which he had got. These men have the best fortune in the world: for no man if once they begin to hate him doth live any long time after it: quo artificio viderint ipsi.  
Furthermore, concerning these two notable persons, the Jesuits have practised an other of their rules upon them. As to advance themselves, they traduce all others, discommending their gifts, abilities, government, learning, discretion, policy, and all other good qualities in them: as who should say, we are the only men that are to be accounted of, honoured, extolled, and admired by all sorts in all places: so have they a trick to advance one and the same men's credits, whom before they have to an other end most notoriously disgraced and slandered, when it may serve their turns to work some inconvenience or hindrance to a third person, whom likewise they do malign and hate. For example, to hinder and discountenance the Bishop of Cassanes Nephew Monsegnior Hugh Griffyn, they commended his Uncle exceedingly, to insinuate that he did far degenerate from his uncles virtues. And on the other side after the death of Cardinal Allane, when they feared that the Bishop of Cassane should have had his place, and been made Cardinal, besides their reports of his enmity to their society, and stirring up all their garboils in the said College, they spared not to spread it abroad, as men that had worshipped Cardinal Allane, and loved him with their whole hearts, that the said Bishop of Cassane could never endure him the said Cardinal, but was ever his enemy, and had wrought him much woe and grief in his time. Whereupon to make that Machivilean report the more odious, and to blemish the good opinion had of the Bishop thereby to trump in his way, till he was triced indeed out of their way: they entered into a large discourse of his extraordinary singularities: how beneficial he had been to their College: how much he was esteemed of all Princes in Europe that knew him: how dearly he had been accounted of by the Pope's holiness, and by other Popes his predecessors: how his greatest care was ever bend for the good of his Country, for the reducing of the same to the Catholic faith: what great honour he had in the Court of Rome: how much he was admired by the rest of the Cardinals, and how highly reverenced always by themselves. All which particular points, saving the last were most true, and aught to have their true use, as we hold of all the good words and confessions and reports made and given out by the Scribes and Pharisees, and by the Devil himself of our Saviour jesus Christ, though they did the same to a wicked purpose to have dishonoured or entangled him in his speeches or otherwise, if by any means they had been able: as these good fellows dealt with the good Cardinal, not that they so deemed of him, as their words imported, but only to hinder the said Bishop, as we have said, from the preferment they feared and was like enough would have been laid upon him, if he had lived: being forsooth a man no way fit for it, that had opposed himself in faction to so worthy and high a Prelate. But what do we insist upon their malice and slanders against meaner men, nay this good Bishop and this most renowned Cardinal, when they favour not their jesuitical doings? We will proceed to their presumptions against the Popes themselves.  
Xistus 5. called before him the General of the jesuits, and demanded of him, why they called themselves jesuits: who answered, that they did not so call themselves, but only Clerks of the society of jesus. To whom the Pope replying, said: why should you appropriate yourselves to be of the society of jesus, more than all other Christians, of whom the Apostle saith: Vocati sumus in societatem filii eius? And whereas the Benedictines, are so called of their first author Benedictus, and the Dominicans of Dominicus their founder, why should not you be called Ignatiani, according to the first author, and also keep the Quire, and rise at midnight, and in all things do as other religious men do? These words of the Pope they took so grievously, as he lived but a short time after (to omit what hath been reported) and after his death, they have not ceased very wickedly to deprave him. Some of them preached openly against him in Spain: they have termed him a Wolf, and said he was a Lutheran. It was given forth by them; that if he had lived a little longer, he would have undone all Christendom. They called the manner of his death into question, and reported that at his departure he had no confessor with him. Bellarmine himself hearing of his death, used these words: Qui sine poenitentia vivit & sine poenitentia moritur, procul dubio ad inferna descendit. Of likeliehoode it is a matter of damnation, to endeavour to bring some jesuits into order, without great penance done for it. But for this worthy person, now a Cardinal, we will not take upon us to interpret his meaning: marry that another miscreant in respect of any order should slander Christ's late Vicar upon earth, being so worthy a Bishop in his time, as his deeds will louud out his praise, whilst Rome standeth; we hold it intolerable, had they been the best jesuits that now live, who should have so disgraced him. But the chief point that we meant to observe unto you in one of these lewd companions speeches, is; how upon some opposition and objections made against some of his slanderous reports of that worthy Pope, he fell to the maintenance of this most wicked assertion, Hominem non christianum posse esse Romanum pontificem: and yet this proposition is not revoked, nor the grand Archpriest hath censured him for it; who is so ready to punish others his ancients, and as obedient and honest men as himself, that we go no further.  
The Bishop of Cassane so oft before mentioned, being the general Visitor in Rome of all religious men, had many accusations exhibited unto him by the jesuits, one against another, and many petitions, desiring him to come and visit them. With these complaints & jars amongst them, the Bishop acquainted Pope Clement that now is. Whereupon at the next general Chapter held by the jesuits, his holiness attended with the said Bishop of Cassane, and four or five Bishops more, went into their house, & rebuked them sharply for their pride, and for their disorderly apparel, and for their prodigality, charging them earnestly to be more humble, and to frame the course of their lives and behaviour hereafter more like religious men, than they did at that time. How these words were taken by the Fathers, we make no doubt: with indignation enough you may be sure: and since (as we fuppose) some of that society have been so bold with his holiness, as they have affirmed peremptorily, that he erred in absolving the French king that now is, being deceived by his Divines. Of likelihood they were not of the Pope's counsel in that action, to have given him better direction. But the said absolution did so much tend to the prejudice of the king of Spain, and to their deseignments with him, as no marvel if they do so caluminate it: daring by their rule of ordine ad Deum, to do and speak almost what they list.  
Now if these men may presume thus far with so famous men, Bishops, Cardinals, and with the Popes themselves, upon so small occasions, how will they crucify us poor wretches, that have been thus bold with their worships. And yet if the worst should fall out, having such company to undergo with us, the malice and spite of their lavish tongues: the grief will be the less. We pray God from the bottom of our hearts, that they may follow the counsel of his holiness, and become more lowly in their own eyes: for otherwise some great inconvenience will ensue of it. We are not Prophets, nor the sons of any Prophet, to foretell the event of things before they fall out. But if we have any understanding (as we hope herein we have none) if these fellows have the reins laid on their necks, and be suffered to run forward with the bit in their teeth a little longer, they will hardly be reclaimed, without great danger of apostasy: such is their pride and haughtiness of mind. It is great pity that so worthy an order should be profaned with so many machivilians, and that they will not rather choose to follow their founder in humility, and many most excellent persons of that society. Cardinal Toledo of worthy memory, Cardinal Bellarmino yet living: Gregory de Valentia, Suarez, and many others even worthies in their days; who bestowed not their time in canvasing of kingdoms, and deposing of Princes, or in any such like unpriestlie practices, as you have heard of before that our jesuits do.  
And thus for this time we leave the jesuits of our nation, to deal in generalities any farther with them, or with their extraordinary illuminations or spirits of guiding souls: and do address ourselves to that virtuous Paragon Father Parsons, the unworthy Rector of our English Seminary at Rome. But before we begin with him, we had need to entertain you with some short Preface. For some no doubt will startle that he should be touched, what? Dare any presume to call him in question? Will you intermeddle with his actions? They are not to be sifted or canvased or discountenanced by any secular Priests whosoever, his holiness excepted. Beware what you do: it is sure a note of an evil spirit: we pray God those men be sound that dare take this course. He is a religious man, a lesuit, the rarest wise man of our nation, most familiar with Princes, admired in Spain, reverenced in Italy, and only hated in England: which is a sufficient argument of his integrity. But by your good favour a little: run not headlong with these general conceits. These propositions be to too large, these apprehensions are too abstract: descend a while into particulars. Consider his actions: let those (not general conceits) prove or disprove the man; may not a religious person be exorbitant: a wise man forget himself, and an evil man win favour? What greater means to work injustice then favour & wit? fools never reach far. And what thing sooner deceiveth, and longer cloaketh deceit, than a religious habit upon an evil person; sith most men judge the inward man, by the outward appearance. The wolf never more deceiveth then when he is clothed in a sheeps skin: yet is not this a reproach unto religion, nor a disgrace to the habit, but a greater reproof to the person, that will abuse innocent means to nocent actions. Seeing then, that a velvet hearse may sometimes cover a corrupted and stinking carcase: let not the outward appearance and habit only carry away and prejudicate men's conceits, where the effects do disclaim. If he be a religious man, he is sequestered from the world: what then hath he to do with kingdoms and titles? If he have abjured the world, let him show it to be so, in his conversation, and sincere affections indeed, and not determine of common wealths and kingdoms. If his profession will not draw him thereto, yet let charity move him to forbear, because thereby he giveth matter to increase our persecution at home. Princes are jealous, and many times have cause to be so: why should he then provoke our Prince to be suspicious of us by his follies? And as touching ourselves, you shall find us sure and sound enough by God's grace: some of us having stood unto it, per mult as tribulationes, when this worthy champion took his heels, and left us to sink or swim for him. Whilst he hath accompanied himself with Princes, and lived at his pleasure in kings courts: we poor souls, have been tossed from pillar to post, and hurried from prison to prison, and the best of us have for your sakes lived in sufficient affliction: And will you now begin to doubt of us? If Father Parsons had kept himself within the compass of his own calling: he should have been quiet for us. But his dealings being such, as should we not disclose and reprove them, we should be involved in his traitorous designments, & after our long sufferance for our consciences be hanged for high treason: bear with us, if we seek to prevent that scandal. We will therefore proceed by your good leaves, with our purpose: following in one and the same cause, the examples of some of our brethren, who in their books before mentioned have given some little touch of him.  
And first for his birth. Master Southwell a jesuit and whilst he lived his obedient subject, according to the prover be mulus mulum scabit, hath told us this tale of it. As for Father Parsons, he having placed the uttermost of his ambition in the contempt of honour, and the highest of his wealth in voluntary poverty, will easily acknowledge his birth to have been of more honest than great parents: yet were they not so mean but that they were able to afford him such education, as might have made his good parts a way to no small preferment. For this fair gloze being most untrue, we doubt not, but that Father Parsons either hath, or will hereafter by some worthy monument of his memory requite him, were it not that the jesuits have a special privilege to write what they list, be it never so untrue, if it may be covered with either of their principles, propter bonum societatis, or ordinem ad deum; this fellow would not thus have adventured to have abused those to whom he hath avouched it. For in truth the said master Parsons his grand Provincial, is by his birth a bastard, beggotten upon the body of a very base woman by the Parson of the parish where he was borne: and his right name is not Parsons but Cowbuck. Which defect, because it did not proceed from any fault in him, we could have wished had been omitted by our very reverend brethren in their late declaration to his holiness: had not both they and we thought it expedient thus far to touch it, because the gentleman is so high minded, and doth take upon him so usually to debase other men's parentages, not sparing like a wicked person with an overmuch hardened forehead, sundry of the Nobility of England, nor his own Sovereign and her most worthy progenitors. Besides, it may be a good caveat unto him to look well to his orders: considering the Canon law in that point, lest otherwise it cost him his Rectorship. Master Southwels smooth tale will not serve his turn, if the matter be ripped up against him. But to follow our course: the said Parson that begat him, did afterwards foster him, and having brought him up at the school, sent him to Oxford, and placed him in Balliol College: from whence he was in effect expelled, being Master of Arts, not for religion as he hath vaunted, but for his Bastardy, factious conversation, libeling, and other misdemeanours. But hereof you need no further information, than the said declaration: where you shall find, that there was such lamentation at his departure from the College, as for joy he was rung thence with Bels. Doctor Bagshawe being then fellow of the said College, was his stiff adversary in the matters objected against him: which the good Father of his jesuitical charity, doth not, when occasion serveth forget: having within these three years last passed, by a very lewd stratagem, as touching the villainy against her Majesty, undertaken by one Squire, brought both him and some others as we think, for his sake, in great danger of their lives.  
After this Father his said expulsion, or his leaving the said College by compulsion, he repaired to London, and having often resort to one james Clarke, his old schoolefellowe, abiding then in the inner Temple, he protested to him the said Clerk, upon some occasion of speeches betwixt them, that he neither than was, nor ever meant to be any Papist (as it then pleased him to term us Catholics) and offered, for his better satisfaction therein to affirm so much upon his oath. His resolution was as he said, to study physic, and that he was purposed to travel for that end to Padua: and rather thither, then to any place else, because one Lane a Master of Arts, and his old acquaintance, in Oxford, was there placed, and in good reputation. Whereby you see the Gentleman's zeal to the Catholic Roman Religion, which drive him to leave Oxford.  
Not long after the said conference with Master Clarke, he departed beyond the Seas: and so framed the course of his life there, as within short time, he became a jesuit: being a man very violent in Cardinal Allanes opinion, and of an unquiet spirit. In this calling he did profit exceedingly, and was almost upon the sudden a very great Statist, little behind many of his ancients, for plotting and practising of sundry unpriestly enterprises. We are verily persuaded (by divers other his like desseignments suitable thereunto) that this new good Father had his finger in the attempts for Ireland, anno 1578. when Stukley should have gone thither: and also anno 1579. when Saunders went indeed. Of this second expedition you may read in our own Chronicles: and for the first, thus the matter stood. About a year before the overthrow of the King of Portugal in Africa, Stukley being in Rome, persuaded Pope Gregory the 13. that he the said Stukely would make his the said Pope's son james (than Duke of Sora) the King of Ireland: if he the said Pope would furnish him with men and money sufficient for that expedition. Whereunto the Pope agreed, and set him forth with money, and with about 3000. men, directing his letters to the King of Spain for his assistance likewise in that enterprise. But the King (aiming at that kingdom more himself) refused either to receive him into any of his Ports, or at all to aid him. Stukley being deceived of this hope, cast about to the King of Portugal (then preparing for his African voyage) who gladly received both him and his men, promising unto him, that if he would go with him in that voyage, he would at their return furnish him sufficiently for the accomplishing of his purpose in Ireland. Stukley's yielded: goeth into Africa, is there slain, and the Pope was greatly discontented, that he had been so greatly overreached by him.  
At such time as it was perceived in Rome what the Pope intended by the instigation of Stukley, concerning their said desseignements for Ireland, one Master Shelley, named the grand Prior for England, cast out words to this effect: what (saith he) because there are no more Cities of Parma and Placenza to bestow upon his Son, will he now have Ireland, the patrimony of the Crown of England? The said Prior being moved by the Pope to undertake that journey with Stukley, he refused so to do, and told him that he the said Stukley was but a shifting and a vaunting fellow, and that he would assuredly cousin him in all that he committed to his charge and trust. But the Pope was so much addicted to that attempt, that partly in respect of the Prior his said words, and partly of this his said refusal, he grew into such dislike with him, as for the safeguard of his life he thought it meet to fly to Venice. Whether Father Parsons was then in Rome to blow this coal against the Prior, or where he was, the matter is not great, considering the daily correspondency by letters between the Fathers of that society from all places in Christendom. Besides you may peradventure hear more hereof at another time.  
About eleven or twelve years after his said expulsion, and that being a jesuit he had won to himself by his said factious disposition and practices the reputation to be made the Provincial for the Jesuits that were to be sent into England, he came hither with two subjects only, Father Campion, and Father Cotham, Anno 1580. having got a great start of Father Campion, who was Proctor not long before in Oxford, when Father Parsons commenced but Bachelor of Arts, if our memories do not fail us therein.  
This his said coming into England being known, Master Blackwell (now his darling and Archpriest by his direction) bewailed the same to a friend of his being then in prison: saying unto him, that it was a very undiscreet fact of the Precedent at Rheims (meaning Doctor Allane) to send him hither, as being an unfit man to be employed in the causes of religion. And being asked why he was unmeet for that employment, he answered, because this casting out of Balliol College, and other articles and matters depending upon it, betwixt him and Doctor squire (then living) were very likely to be renewed, and so to work great discredit both to him, and the cause Catholic.  
The holy Father was no sooner come into England, but besides the vanity of his challenge to all Protestants (being deemed an unfit man to have performed the same) he began to bestir himself in matters of State, especially how to advance a certain King by the favours of divers foreign Princes: to the great prejudice of her Majesties both Crown and safety, as appeareth by a letter of his written to a noble man bearing date from Rome the 24. of januarie 1600. In which kind of affairs he so busied himself, as divers Catholics were in that respect greatly discontented with him, and told him plainly, that if he would not desist from those courses, they would deliver him into the hands of the Civil Magistrate.  
The year after, viz. 1581. Fa. Heywood being delegated by the Duke of Bavaria, to Pope Gregory the 13. his holiness upon knowledge that he was an English man, and experience of his eloquence, and divers other good parts in him, took him from the Duke, and sent him into England: where finding Fa. Parsons with the authority of a Provincial, and he the said Fa. Heywood refusing to submit himself unto him, a great heartburning did arise betwixt them. Father Parsons alleged that being the Provincial over the jesuits in England, he the said Father Heywood must consequently be his inferior: but Father Heywood answered, that his mission hither was singular, directed by the Pope himself, and therefore said, he was thereby exempted from any subjection to him. This quarrel grew to be hot, and had many priests and others as partakers on either side: some holding with one, and some with another.  
The same Father Parsons having stirred ' up stirs, dangers, and garboils by his seditious challenges, and dealings in England and Scotland: and finding that many Catholics were offended with him for it, he made great collections of money, pretending therewith to relieve prisoners: but being once master of that mint, ehe fled into France, leaving his friends in England to shift for themselves, & the prisoners to feel and endure the want. When he came to Paris, as a man having lately been in possession of his new Provincialitie, he put in practise this stratagem following, of purpose to exempt himself from the Provincial and his superior there. He persuaded them that without their own great peril, they could not entertain him in their College: affirming that the Queen of England (good Lady) being sore afraid to have so great a parsonage to be harboured so near her, had proscribed him, and promised no small sum of money to the party that would kill him: and hereunto he added, that he had perfect knowledge from his friends in England, that they were already in Paris, who had undertaken that cruel deed. Therefore he prayed the Rector, that none of the society might be suffered to walk forth in his company: saying that if they did, they should surely perish with him. And to make this conceit the more probable, he suborned (with his own money) two English men well appointed, and a Fleming with them, to go lately in the evening, and inquire for one Fa: Parsons at the College. Whereupon the jesuits believing, that all he said was true, dismissed Father Parsons to go forth freely whither he would, and to dispose of himself at his own pleasure, to avoid death forsooth, verifiing the old proverb, Caelum non animum mutant qui trans mare currunt: as crafty a crouder, and as lying a companion now amongst the jesuits, after almost thirty years profession, as he was in Balliol College amongst his fellows there.  
We told you before of the contention betwixt this good Father, and his pretended subject Father Heywood: whom for disciplines sake you may be sure he did not forget, having of likelihood, some further matter against him, by reason of his courses held here amongst us. The said Heywood assembled a Synod in Norfolk, and made such constitutions as are mentioned in the treatise before expressed, dedicated to the Pope. At this assembly Master Dolman being present, required of Fa. Heywood to see his Commission; who being not able to show him any, he the said Master Dolman did inhibit him to proceed any further: and told him plainly that he usurped upon the Bishop of Lincoln then being in prison, and that if he proceeded so to do, he the said Master Dolman in defence of the old customs of the Church would resist him, usque ad sanguinem. Furthermore, after the said Fa. Parson's departure hence: some of the Priests finding their usual contributions to be greatly diminished, and perceiving one cause thereof to be the lavish expenses of Father Heywood in keeping so many men, horses, and coaches (as Fa. Garnet ' doth at this present) they dealt with him in that behalf, signifying their dislike of such his prodigality: and alleged that Fa. Parsons spent not so much, when he was here. To whom Fa. Heywood answered, that Fa. Parsons was his inferior, in that he the said Fa. Parsons was sent hither but by their General, whereas he (Fa. Heywood) had his mission from the Pope himself.  
What advantages Fa. Heywood gave to Fa. Parsons by these or any other his proceedings here, we mind not at large to express. It is sufficient to let you know that Fa. Parsons after his departure hence, sending thirty articles against him to the Court at Rome, he the said Fa. Heywood was shortly after called for by authority to come out of England, but was apprehended before he could get hence. Howbeit not long after, he was banished, and then he repaired to Rome, or to some place near unto it: where he was not so well entreated as he looked for. Insomuch as being moved with divers enormities amongst the jesuits, he wrote sundry letters to the Pope, instantly desiring his holiness that the jesuits might be reform, saying that otherwise, he should see their ruin (he feared) in his own days. Whereupon the Pope called their General Aquaviue, and demanded of him what those deformities were, which father Heywood complained of, to whom he answered, that the old man did it of dotage, not knowing what he said: and withal to stop him from writing any more to the Pope, he sent him to Calabria: where (as we have been informed) he was by the said General's commandment kept close prisoner: and so or in little better case remaineth, if he be yet alive: but as we think he is dead.  
But to return to our devout Father of Stockgersee (natale solum) after his said arrival in France, as he began with cozening his superiors in Paris for his greater liberty, so did he continue his Machiavellian practices in matters of State, and hath not ceased since that time to seek the betraying and destruction of his own Country like a Monster; besides the publishing of sundry his most seditious writings and letters, whereby her Majesty, and the State have been so justly irritated, as we poor men innocent and ignorant of all his unnatural designments, have felt the smart of his wickedness, himself being without danger, and like a coward and false shepherd, having left both us and the flock in the briars. Within a while after his going into France, he plunged himself up to the ears in the Scottish causes then in hand, and was an especial instigator of the Duke of Guise, Anno 1583. or thereabouts, for his sudden surprising the City of London, and her majesties person, with 5000. men: assuring him, that the Catholics would assist him if need required. Besides, it being determined that the said Duke should come hither in his own person, for the performance of the attempt, there was not any man found more fit for his dexterity and forwardness in that matter, than Father Parsons (as Mendoza reported) to be employed to Rome to make trial, if by his policy any money might have been gotten from his holiness for the furnishing of that journey. But we think he lost his labour. Furthermore, considering that one of the Duke's chief cares was to know the fittest Havens to land in, & that Francis Throckmerton was employed for that purpose by the instigation and advise of Sir Francis Englefeild, Mendoza, and others, (all of them Father Parsons especial friends) it is more than probable that his Fatherhood was, if not a practitioner for that purpose, yet one of that counsel and confederacy, or at the least acquainted with it.  
It is not unknown what a villainous attempt the traitor Parry undertook against the life of her Majesty the same year, Anno 1583. pursuing the same, till by God's mercy he came to the gallows the year after. With this outrageous plot sundry Jesuits were acquainted: nay, they were the encouragers of him to proceed in it valiantly, omitting no persuasions or means they could use to that effect. It maketh our hearts to bleed, that the blessed Sacrament should ever be made a means to animate villains in such devilish enterprises. But what is all this to Father Parsons? Surely it concerneth him more than we are glad to report. For the said Parry having apprehended a certain necessity for the good of the Catholic cause, that her Majesty must be taken out of the way; and finding a great aptness and desire in himself to be an instrument to that effect: yet was he perplexed in his mind with some doubts and objections, why he might not lay violent hands upon her person. For the cleared and removing of which difficulties, Father Parsons was offered him to confer with, as being accounted one of the meetest men to resolve him in such matters. It is true that Parry refused to talk or confer with him: but yet the very offer doth argue that the good Father was acquainted with Parries' intent, or at the least that he was known to be one, that if he talked with Parry, would have animated him in that course, with all his jesuitical arguments and best persuasions. You will say this is but a conjecture: and therefore for your better satisfaction of the truth herein, you shall understand, that it is to be showed by one ofthiss Fathers own letters to Master Charles Paget, that whilst this mischief was in consultation, a certain Gentleman of good quality coming unto him, told him of it, and said, that assuredly he would reveal it: but he the godly Father dissuaded him with all his skill, and would not suffer him so to do: which was (as we think) a more vile part in Father Parsons, being borne her majesties subject, then in any stranger whosoever, that thrust Parry forwards into that most barbarous stratagem.  
Furthermore, this good Father that he might leave no stone unturned, which could tend to the trouble and mischief of his native Country, when his dealings with more private persons would not succeed, than he returned to those of higher place, and excited them to undertake some exploits upon them, which might be answerable to his jesuitical, that is, most bloody designments. He made a lewd discourse, wherein he entitled Alexander Duke of Parma to her majesties Crown, & endeavoured with all his skill to persuade the Duke in the right of his son Ranutius to set upon this Realm with all his force, propounding unto him divers means (as one by marrying his son to a certain english Lady) for his better effecting ofthat enterprise.  
But the attempt of 1588. by the King of Spain against her Majesty and this whole Kingdom, as it is and aught to be abhorred by all true hearted Englishmen: so we trust the memory of those wretches borne in our own Country, that were either procurers, persuaders, or Agents in it, shall be had in perpetual detestation. In which number, this our jesuit was a chief firebrand, and had his hand in that pernicious book, that was then printed for the stirring up of her majesties subjects to have taken part with the Spaniard if he could have arrived: which book upon their foil and overthrow was presently burnt for shame, that ever the world should see so impious a treatise, we mean the whole impression was burnt, saving some few that escaped their hands. We are the more earnest against this enterprise, because it touched all English Catholics here, as much as it did in effect the Protestants. For it is known right well both from the Duke of Medina his own mouth, and by other certain intelligence, that all the Catholics in England, as well as others, and perhaps rather, were designed to the slaughter. For the said Duke being told, that there were some Catholics in England: answered, I care not: I will make the best Protestants in England as good Catholics as they, if I have them once under my sword. I respect neither the one nor the other: I mean to make room there for my master. This he hath spoken divers times in the hearing of Master Wencelade, a Devonshire man. And this also the Jesuits themselves confess, as amongst others Father Southwell at Wisbich, in the hearing of divers of the Priests there prisoners.  
At what time Father Parsons went into Spain we do not remember, we think it was about the year 1589. but sure we are that when it was known here, and that he was commended thither by Don Bernardino de Mendoza his fellow jesuit, many Catholics of sounder judgement did utterly dislike it. They knew the ambition of the Spaniards: and how bellum sacrum pretended by Ferdinando, and continued since as a thing hereditary to that kingdom, under sundry pretences for the defence of the Catholic faith, did tend to nothing else, but to make themselves monarchs. Besides, they were not ignorant with what eagerness the Jesuits began to advance the Spaniard: which made them to suspect that Father Parsons going thither, would still bring forth some further mischiefs: and indeed it fell so out. For through Mendoza his credit, he became not only upon the sudden a Courtier, but grew very soon into great favour with the King: which you know must needs be easily wrought (as the King stood then affected against England, having been so much dishonoured by his repulse the year before) by his majesties experience of this good Father's mortal hatred to his own country, in plotting and casting about, how his highness might be revenged. We will not tell what we fear concerning the motives wherewith this Father persuaded the King to erect the Seminaries for our Countrymen in Spain, and elsewhere, the end oftheir institution was most religiously politic, and holy: but if we shall find those wholly employed for increasing either of jesuits or of other Priests, such as must follow and applaud to all their traitorous courses against our Country, for our own parts we wish they had never been erected.  
In the year 1589. the same year that this Father came into Spain, the Seminary was erected in Valledolid by his means. In commendation whereof, he writeth very amply, and mentioneth one thing by the way, which (saving his Masterships' Fatherhood) we do not believe to be true: he knoweth full well how to keep himself warm. For he saith, that the Students there hearing of the rigour and cruelty in England, were (in short time after the said erection) so animated and desirous to see themselves in that battle: as he himself was ofttimes thereby moved (had he been a few years younger, and could have borne that mission) to have gone once again with them into England. But except he may come hither with Gloria patri, we will undertake it for him he will not greatly trouble us here with his presence.  
In the year 1592. the King with his son and daughter went to Valledolid: and being there, did visit his english Seminary at Father Parson's suit. In which visitation you shall see the continuance of this father's deadly malice, breathed out in his scholars orations. Wherein her Majesty is by all means depraved: the King's honour and excellency is extolled above all measure: her highness downfall, and his victories are prophesied, and nothing is omitted that might advance the one, and depress the other. One of them delivering the good father his directions, offered to the King in his oration, not only himself, but in the name of the rest, all his fellows: nay their whole Country, their parents, and friends, with all their Allies, confederates, and acquaintance. Which oration, and all their other proceedings then at Valledolid coming to Cardinal Allane in Rome, he wept for sorrow, seeing what they still aimed at. Do not you think that our Country is like to receive great comfort by these Spanish scholars, if they shall proceed according to these beginnings? If you can get this Father's relation printed the said year 1592. concerning this visitation of the Seminary, you shall see many other particulars: but this we warn you of, that in the printed copy, that part of the youth's oration is omitted, wherein the said great offer is made to the King. That is not a point to be made too vulgar, till the time and opportunity serve.  
The year after 1593. Father Parsons, because men should not think him idle, hath offered to the world a further testimony of his good will to her Majesty, and his Country, in a treatise entitled, News from Spain. Herein, besides certain exercises by the english young Priests in an other Seminary at Seville, tending in effect to the same purpose with the former: it pleaseth him to discourse of some pleasant conceits, and certain empreises: and in one; how King Henry the second, and King Henry the eight, Saint Thomas of Canterbury and the Queen's Majesty are marshaled in a table together. Many devils with instruments of torments in their hands are painted under king Henry the eights picture: and her Majesty is made to stand as it were in great sadness, looking both upon her Father and King Henry the second, set out with many Angels and garlands for his repentance. For Priests in a strange country to deal thus with their own Kings, argueth little Religion, and less discretion: it being imprinted thereby in every man's mind, that seeth these or the like courses: that let any King offend them, and they will not fail to use him with the like contempt. But the chief part of these news is of a certain conference at Amsterdam, concerning the succession to the Crown of England: and how many pretenders there are that do gape after it. This conference was at this time but in papers, you shall hear of it anon come out in Print. When this fellow was made a Religious person, it had been good for the Church that a Mill stone had been tied about his neck, and he cast into the Sea: such scandal hath and will arise hereafter by his more than Machiviliean devices.  
In the said year also 1593. Fa: Parsons and Father Creswell (neither barrel better herring) set out in Spain another book under the counterfeit name of Andreas Philopater: that is, Andrew love his country: wherein like two arrant companions they presume divers times to speak to her Majesty (their natural Sovereign) as if they were themselves two Emperors, and she but a milk maid. Besides, for that Bastard & most ignominious filius terrae Parsons, for him (wesay) to be one, that with a brazen forehead should dare to object the mean parentage of sundry great personages, who have been in great authority in this kingdom: nay for him so vile a rascal to deprave and extenuate the blood Royal which is in her majesties sacred person, descending from the renowned King Henry the seventh; what true English heart can endure it? Bear with us: for before God we are much moved with the consideration of it. He inveigheth very bitterly against the cruelty of her highness laws; which we wish had been more mild: but he never mentioneth that he and his fellows have been the occasion of them by their traitorous courses, both against her Crown and life. For our own parts we have felt the burden of some of them: whereas these companions being in safety themselves, care not what mischief they bring upon our heads. Besides in this book, are sprinkled here and there some of their seditious positions touching their setting up of subjects against their Princes, and of cutting off the right heirs to the Crown, under pretence of Religion: which we account to be very pernicious doctrine. For as when Religion is received into any kingdom, it meddleth not with, or maketh better any King's title to his Crown; so when it is banished thence, it doth not diminish any Princes right or inheritance, but leaveth (in our opinions) the same as it found it.  
Now these said positions with many more (passing from hand to hand by conference and in papers, for two or three years in Spain) begun to show their heads in print, and are compiled into a book: the chief scope whereof is this (if Master Charles Paget or we do understand it) viz. the deposing of her Majesty: the alteration of our ancient laws and customs: the disinheriting of all her majesties lawful successors, and the advanncing of the Infanta of Spain to the royal throne of this Kingdom. When these points with their appurtenances were first published, whether in papers or in print, we know not, Father Parsons being half sick, acquainted the scholars in Seville publicly with them, and read the whole discourse himself unto them, and the same he procured to be done to other english Students at S. Lucre's, as a friend of his hath lately written into England in the good father's commendation. Who telleth us further, that father Parsons demanding how they the scholars liked that treatise, especially concerning the Infanta, they answered, that they did not only like it, but divers Priests and others subscribed their names unto it, for a testimony of their approbation of it. This that these men subscribed unto, was as seemeth a short draft of the Infantaes pretended title, containing also the form of a submission for their present acknowledgement of the Infanta to be their Queen and Sovereign. It was reported here by certain Priests, that the said Students refused to subscribe to any such matter, and that father Parsons by false information procured them to subscribe to a blank, both in Seville, and in Valledolid, which he supplied after to the effect before mentioned, and offered the same to the Infanta. Master Charles Paget reporteth hereof something, and to this effect, viz. that father Parsons caused divers by fair means and threats to subscribe, that in all conferences they should when they came into England advance the Infantaes title, not intending thereby to expect her majesties death, but by all means to remove her from the present possession of her royal estate. If these things should come to the knowledge of the State, who will blame the same, if such Priests as come hither out of Spain be not very well interteyned? Neither shall those that come from Rome be in any better plight, now that father Parsons is the Rector of that Seminary: because it may be well supposed, that he being no changeling, his scholars must either dance after his pipe, or sit still and dance not at all. King's have been ever jealous of their estates, and will take any occasion to prevent the worst. Whereby you see what our cases are: he practiseth, and we are punished: the Catholic cause is greatly endangered and hindered by him.  
To this good Father's proceedings, the death of Cardinal Allane in the end of the year 1594. and of the Bishop of Cassane a little after, gave no little furtherance, for they both disliked them. But then he rid in his own course a gallop, labouring with his assistants and mates to persuade as many as they could both in their sermons and in their writings, that the Catholic faith and the King of Spain were so linked together, as it was a point of necessity in the Catholic faith to put all Europe into his hands: else the Catholic religion would perish. A position you know most absurd and blasphemous, as though God's truth and religion had only depended upon the old King of Spain. Well, this foundation laid, father Parsons assured the King, that the Jesuits in Eagland were so highly esteemed, so greedily followed not only of Catholics, but of Protestants that were of the wiser sort, and in such authority, that he doubted not but that shortly the King should be in every man's heart. For the effecting whereof, his riches, his greatness, his liberality, justice, and love towards the English were daily commended: and father Parsons was enabled to procure the liberty of such English men as were taken prisoners: of purpose that when they came home, they might sound out the praises of the King of Spain, and Parsons. If you say we set not down these particulars in their due places, you have our excuse before.  
About the year 1596. the King of Spain excited partly by Father Parson's allurements last mentioned, and by other his seditious associates (alleging that julius Caesar got not Britain at his first assault) attempted a second exploit for Falmouth, with a new Armado, intending therewith to have gotten into his possession Arwennike Castle, with the hill Pendennice. Which Armado as it was coming from Lisbon towards Ferroll (the place of rendevow) was greatly scattered in the way, so as 34. Ships perished in one night, with the loss of 5000. men. Thereby the King's purpose for that time was stayed: but yet not long after his Majesty enterprised the same attempt again for the said Castle, and had the like success: his Ships were dispersed, and all came to nought. That Fa. Parsons was likewise acquainted with this deseignement, if not a chief instigator, may appear by one of his own letters to a friend of his in the year 1597. We pray God, that no practice or deseignement set on foot, either by this good Father, or by any other, for the endangering of her Majesty, or of our native Country, have ever better issue, but may perish as the untimely fruit of a woman. If once God shall be pleased to restore the Catholic faith by holy & good means, and that we may live to see it, we shall be very joyful men, having so long (poor prisoners) expected the same: but otherwise we are content to languish still, and die in our sorrows.  
We are almost weary with raking in the dunghill of this good Father's practices: and yet something of him further. When he found less hope by means of the King of Spain, or at the least whilst his Majesty was in furnishing himself, Parsons or his dependents, Holt and Worthington, with his privity, if not advice (as Master Charles Paget noteth) practised the advancement of the Earl of Derby to the Crown of England. Which plot being discovered to the Earl by a Gentleman one Hesket, employed by them to his Lordship, he the said Earl as a most dutiful subject disclosed their treason, which wrought his untimely death as many say. With this deseignement Master Charles Browne (otherwise as true an hearted Catholic as the proudest of them) was so greatly moved, as he writ to Master Stapleton (then in preparation towards Rome) desiring him to present to his holiness certain articles (which he had framed against these Jesuits, and then sent likewise unto him) concerning their intituling the said Earl of Derby to the Crown, their dealing with him, and the success of them to the greatest staunder of all Catholics, and hurt of the general cause. He also was earnest with Master Stapleton, that he would himself make known to the Pope what infinite garboils and mischiefs these fellows had stirred up amongst us, whilst his holiness imagined that they were labouring faithfully to win poor souls to the Catholic faith, as it was the duty of truly religious persons.  
Amongst all these tragical designments of this good Father, we will tell you one of his pretty tricks. One Master Fixer a Priest (having a protection here in England from the Lord Treasurer) was so vexed and calumniated by the Jesuits, that he renounced it, and thereupon went into Spain, intending to read in some religious house. Being at Lisbon in good credit, he procured the release of 14. or 15. English men that were taken prisoners: willing them to thank Master Bluet and Doctor Bagshaw for their liberty. Hereof Parsons having notice, sent for him into Spain, under pretence of his preferment: but when he had him, he procured him to be laid in prison for a spy, where he remaineth still, unless he be dead.  
You see by the premises a little glimpse of this holy Father's proceedings in Spain: and the rest of his society were no less busied to the same purpose elsewhere. Howbeit, the secular Priests both in Rome and England did utterly dislike both him and all the rest with their so treasonable designments against their own Country: whereof the King of Spain having notice, did write earnestly to the Pope that now is, and to other Cardinals, that in any case they should support and maintain the credit of the Jesuits against the complaints of the English, who without all cause, but seduced by the Queen of England, did greatly calumniate them as he affirmed. The two practising Prelates also of the Low countries, Fa. Holt, and Doctor Worthington, drew a formal letter supplicative, in the names of all the english soldiers, labourers, artisans, pensioners, as well men, as women (yea the very serving maids and laundresses were not omitted) the same to be presented to the King of Spain: most humbly beseeching his Majesty, in regard of his great affection and care of England, and the afflicted English, that he would deal earnestly with the Pope to prefer the worthy Father and Prelate Father Parsons to the dignity of a Cardinal: affirming it to be the only way to bind and unite the English to his Majesty.  
In expectation of the same preferment, and for what causes else it is not material, this good Father went out of Spain to Rome in the year 1597. At his coming thither, he was visited in his lodging (or as they say courted) by two Cardinals, viz. Baronius, and the other a Spaniard. Which extraordinary courtesy and honour done unto him, gave present occasion of some speeches in the City, that out of doubt Father Parsons should be made a Cardinal. This conceit thus begun in Rome, ended for thattime with a merryiest. For Father Parson's being counseled by the Physicians to keep his stomach warm, sent his brother for scarlet to make him a stomacher, who oflikelihood as soon as ever he heard the name of scarlet, was so possessed of a sudden with an opinion of his brother's advancement, that forgetting his intent to have only a stomacher, he procured two Merchants to carry in a waggon divers pieces ofscarlet to his brother's lodging for the making of his Cardinal's robes, giving it out by the way to all his acquaintance both going and coming, that his brother forthwith should be made a Cardinal. When this good Father saw such packs of scarlet brought unto him, no marvel ifhe wondered at it. But finding his brother's error, he was in a great chafe, and much confounded, as easily foreseeing what sport it would procure amongst those that heard of it. Whereupon in all haste he dismissed the said Merchants with their scarlets at a back door as secretly as he could. Howbeit, the thing was so notorious, as it could not be concealed, and caused indeed very many to jest and laugh at him. One, (a man little favoured by this good father) hearing hereof, went in merriment to his lodging to congratulate his new advancement. But when the father knew the purpose of his coming: yea (quoth he) doth he know it? It will be then in England within this fortnight.  
We have before acquainted you with this father's dealings concerning his reading to the Students and Priests at Seville: of his discourse for the Infantaes title: and now understand further, that he was no sooner seated in Rome, but to enure the Priests and Students there with his diabolical conceits, he required that his english book of titles might be read publicly in their refectory as a Chapter of the Bible is read at such times in our Universities, and promised, that in so doing, if they liked it, he would afterwards let them read his high counsel of reformation. Wherein (as they report that have seen it) the whole Realm of England is made a Province dependent upon Spain and jesuitisme. The lands and Segniories of Clergy and Nobility and Universities are abridged: and of some in particular in his vain and childish hope are confiscated. For example, Cecyll house must be Casa professa: and another house by it, there, Novitiatum. Whereunto an imagined principle of the jesuits (for which they adventure both credit and conscience very far) being added, viz. that the jesuits must prevail where once they set footing, it maketh many to condemn them and wish that the mask of religion being taken from them (which by their occasions and turmoilings is blasphemed) they might appear in their own colours, that the world might no longer be deccived by them.  
It were a work of very great labour to trace this fellow in all his apparent devices and practices. And for his rules, whereby both he and his adherents do square their actions, they are uncertain, and hold as the time serveth, and they think convenient. If they have any vie of a man, they make fair weather with him: and afterwards lest he should expect some benefit from them, they have ways and tricks to shake him off very jesuitically. Master Barret was for a long time one oftheir chief instruments to many purposes, whom they requited in the end with all manner of disgraces and disgusts, even to his last breath. For example, Master Barret being sent for to come to Rome about the breach of the students with the jesuits, Cardinal Tolet hoping that he would have taken part with the students, intended to make him Rector, and to cast out all the jesuits (as he did cast out six) but Barret contrary to the Cardinal's expectation became jesuited, and did what he could against the students in favour of the jesuits. Whereupon Cardinal Tolet rejected him as an unworthy man. The jesuits afterwards sent him down to Douai to his old charge: and Parsons craftily made him purchase a house, which cost 1700. Crowns, and withal stopped at Rome the Pope's pension for the College two years. Whereupon Doctor Barret in the behalf of the College fell in debt 3000. crowns: the jesuits all the while keeping him from the annual pension. Whereupon he sending to Rome to complain and require the money: gentle Father Parsons went to the Pope, and accused him of excess and evil hnsbandrie, in dissipating the Pope's pensions, and suffering the house to fall to extremity, and intended to cast him out, and place in the jesuits, saving that his death prevented it.  
I have elsewhere mentioned unto you the jesuitical axiom of winning or redeeming of time: which is in effect to run with the time, in altering their positions, so as they may best serve to win their desires. The practice of which ground is in no one of their affairs so manifest, as in labouring to set up, now this man, now that man, to attempt the Crown: furnishing every one with sufficient authority, that of right it belongeth unto him. And true it is, that rather than fail, they care not who he is, or of what race, nor of what nation that will step in for the Kingdom, so he be a Catholic.  
Father Parsons notwithstanding all his fair shows to Spain, hath still been practising from time to time, whilst the Spaniard hath been in breathing, to have raised up others to get the Kingdom if they could, and so to have pulled that morsel out of the Spaniards jaws: so her Majesty were deposed, he respecteth not by whom. For as before the Earl of Derby with his privity was dealt with particularly to that purpose: so at an other time he writ a discourse which was sent into England, and published to many of the best Catholics here: that he would wish and advise them, when the commodity served, that they should make an election of some principal noble English Catholic to be their King. But still when none neither pretender, nor people will be so mad as to follow his designments, than he hath ever his recourse to the King of Spain: and at this time insisteth upon the Infanta: debarring himself from following of none that will in the mean time take Arms against her Highness.  
Master Charles ' Paget in one of his letters telleth us of a maxim amongst our English Jesuits, and others seduced by them: that whosoever doth not approve and advance Fa. Parsons and some of his followers, their conceits and courses touching our Country and Nation, though they be never so foolish, rash, furious, scandalous, and dangerous, nay though men be desirous to fit still, and meddle nothing with them, or their actions one way or other: yet if he do not aid and assist them, it is lawful; yea, necessay, that such persons be infamed, by casting out against them any calumniations that may discredit them. The practice of which maxim, howsoever Master Paget learned it, we are sure that many poor Priests in England and elsewhere, have felt it, honester men then either he, or many of his adherents. The contention which hath been in Rome betwixt our english Students and the Jesuits, is not unknown to all Europe. The compounding whereof this good Father taketh to himself: and so hath ordered the matter, that the Jesuits (forsooth) were always blameless, and the whole fault was in the Students. For further declaration whereof, the wretch layeth about him in one of his letters like a mad man: insinuating that such of the said Students as opposed themselves to the Fathers, were not well established in the grace of God when they came to Rome, or had no due preparation to the calling of Priesthood, or (we know not what) was amiss in them Nay, he spareth not our mother City, the seat of Christ's Vicar in earth, but impeacheth the credit of it very greatly.  
And for his reports of us (poor men) that lie in prison, and are subject to many dangers, being ready to follow our fellows, who have offered their lives in the defence of the Catholic Church: how he acquainteth the world with our estimation in Rome, and what account is made of us there, his sayings following will declare unto you; set down as they stand in his said letter, dated at Naples the 13. of july, in the year 1598.  
When I came to Rome (saith he) I found the College as a field, with two hostile camps within it: Father general and his assistants wholly aversed and thoroughly resolved to leave the government. And in an other place taking upon him to show the causes why our English Students have of a long time been so troublesome in that College, he writeth thus: you shall hear him at large.  
Some think that it is in great part the nature of the place, that engendereth high spirits in them that are not well established in Almighty God's grace. For coming thither very young, and finding themselves presently placed and provided for abundantly, and acquainted daily with sights and relations of Popes, Cardinals, and Princes affairs, our youths that were bred up at home with much more simplicity, and kept under by their Parents and Masters than the Italian education doth comport, forgetteth easily themselves, and breaketh out to liberty, I mean such as have run astray, and lost respect to their superiors in Rome.  
This opinion of the circumstance of the place is greatly increased by the judgement of Strangers both Spaniards, Frenchmen, and Flemings, and other Nations: who affirm, that they try by experience their people that live in Rome, if they be not men of great virtue, do prove more heady afterward and less tractable, than others brought up at home. But yet to this, other men of our Nation do add a second reason for the English College which is at Rome, being a place whereunto many young men do resort: only upon a desire of seeing novelties.  
When any come thither of the English Nation, finding such a commodity of study and maintenance there, and themselves in want and misery, they made suit for that, whereunto perhaps they had not true vocation from God, nor due preparation in themselves to so holy and high estate. And so being once admitted, fell afterwards to disorder, and to put out of joint both themselves and others. Thus far the Father of the want of grace in some, and of a true calling in others that disagreed with the jesuits: and how dangerous a matter it is for Parents to send their children to Rome, except they will have them Jesuits, or at the least to run their trey terous courses: the very place will mar them.  
But now hear his report of the estimation that our English Students and Priests have gotten by their being at Rome: he shall tell it himself. Baronius often told me, that our youths bragged much of Martyrdom, but they were refractory (that was his word) and had no part of Martyr's spirit, which was in humility and obedience. His holiness oftentimes told me, that he was never so vexed with any Nation in the world: for on the one side they pretended zeal and piety, and on the other, showed the very spirit of the Devil, in pride, contumacy, and contradiction, etc. And ever now and then his holiness would put his finger to his brain, signifying that there stood their sickness: and so would most of the Court when they talked of Englesye were Indiavoluti, and like words. His holiness added also that he knew not what resolution to take: for on the one side, to punish them openly would be a scandal by reason of the heretics: and if he should cast them forth of Rome, some had told him that they would have become heretics etc.  
Again, in his letter to Master Bishop, writing of the report that he the said Master Bishop and Master Charnock had made to the Commissary of the Inquisition at their being in Rome: he saith thus to Master Bishop: You talked before your restraint here with the Commissary of the Inquisition, and you gave him such a relation of our English matters, as afterward when Master Doctor Haddock and Master Doctor Array had talked with him also, and informed him (as they thought) of the very truths of matters, he told an Honourable man in Rome, and a great friend of mine, that four English Priests having talked with him, they had taken from him all list to believe any English men or matters more, they told him so different tales, and yet all of them would seem to be men of zeal. And again, thus he writeth in the other letter: I have heard his holiness often, and divers Cardinals more often, repeat with exceeding dishonour to our Nation, the headynes and obstinacy of our youths: so as now many great and wise men begin to suspect, that the sufferings of our blessed Martyrs and Confessors in England was not so much for virtue and love to God's cause, as of a certain choler and obstinate will to contradict the Magistrate there.  
What think you Sir ofthese reports by Parsons? In what case are we poor Priests? The chief cause of our affliction is our defending of the Church of Rome, and therein his holiness authority. And think they no better of us for it? If this do come to the knowledge of our adversaries, what advantage will they make of it? woe worth that jesuitical brood, that to maintain their ambition, have wrought us this discredit. We have been in better reputation with his holiness, and so we hope to be again, when this Machiavellian companion shall reap the shante himself of this report. For it is not possible, if ever his holiness will be pleased to be informed of him, but that he will reward him with ignominy, as he hath deserved.  
You know our estates at home, and you have heard what estimation both we and all our Nation have at Rome, if Parsons write truly, as we trust he doth not. Our chiefest hope must therefore be in her majesties goodness and mercy towards us, to grant unto us, if it be possible the liberty of our consciences. But herein observe this viperous jesuit. At the league of peace between the French and the Spanish Kings, there was a rumour that the Queen would enter into that league, and so grant a toleration of religion: which Parsons did utterly dislike; saying, that either they would have all or none; they will admit of no conditions. And his reason is this: because (saith he) a toleration would make the Catholics of England dull, and without spirit. It is indeed quickness that this Father desireth, but such a quickness, as deserveth a quick dispatch at the Gallows. We trust he shall never draw our Catholics here to any such quickness: but that after our dull manner we shall for ever continue her majesties most faithful subjects: and with such quickness as becometh us, oppose ourselves to his restless, quick, and bloody designments against our Country. But observe we pray you that we say: our hope is thus of all English Catholics, which hope may be subject to some little doubt, especially if his wicked platform do proceed here amongst us: that all Catholics must hereafter depend upon Blackwell, and he upon Garnet, and Garnet upon Parsons, and Parsons upon the Devil: who is the author of all rebellions, treasons, murders, disobedience, and all such designments as this wicked jesuit hath hitherto devised against her Majesty, her safety, her Crown, her Kingdom, and her life. So as our conclusion shall be with a branch, which we will always remember as an addition when we say the Litany: à Machinationibus Parsoni, libera nos Domine. And thus we end: desiring God to bless us all.  
Amen.