depiction of the pope, seated on a throne with triple diadem, fanning the Great Fire of London with bellows; below, two groups of people in discussion; right, a phoenix emerging from a series of multi-story townhouses; right, the city of Rome in flames 
Dij Scil. Inferi! coeptis aspirate meis.  
Fuimus Troes fuit Ilium et Ingens gloria Britonum.  
Sic transit gloria Mundi.  
Combusta resurget.  
Suis et ipsa Roma ignibus ruet   
 depiction of two figures or Jesuits in a building with two barrels of grenades or bombs 
Jesus dabat canctis pacem,  
Sed hi subdunt regnis facem,  
Hei principum sicarij  
Orbisque Incendiarij  
Arcana Imperii  
Soc: Jesus fundator Ign: Loyola   
 depiction of a figure or Jesuit sending out two foxes 
ab Ignatus  
Obedientia caeca   
 depiction of eight figures or Jesuits placing grenades or bombs on various parts of the globe, with names written in Greek 
In omnem terram exivit Sonus Nequitiae ipsorum.   
 depiction of a figure or Guy Fawkes planting barrels in the basement of a building or Parliament 
Hi ragnorum Proditores  
Atque lagum Fraudutores,  
Reges volant Jugulare;  
Et sic plebem subjugare.  
G. Faux   
 depiction of two figures, including Robert Hubert, holding a grenade or bomb 
Rex Anglorum est documento  
Cum Magnatum Parlamento:  
Unoque ictu destinati  
Neci, Rex, Regina, nati.  
Hubert  
P: ᵃ H:    

PYROTECHNICA LOYOLANA, Ignatian Fireworks. OR, THE Fiery Jesuits TEMPER and BEHAVIOUR. Being an Historical Compendium of the Rise, Increase, Doctrines, and Deeds of the Jesuits. Exposed to Public view for the sake of LONDON. By a Catholick-Christian.  Rev. 9.17. 
Out of their mouths issued FIRE, and SMOKE, and BRIMSTONE.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Horat. l. Epist. ad Lollium 
Name tuares agitur Paries cum proximus ardet,  
Et neglecta solent INCENDIA Sumere vires.  
London, Printed for G. E. C. T. 1667.   

To the READER.  
THe Design of this little Tract, requires not Invention, but Method; I mean not in the artificial disposition of words, but things: which if commodiously digested, so as to commend themselves to the understanding of those, who have neither skill, nor will, nor leisure to evolve those larger Volumes in another Language, whence these Historical Collections are mostly extracted, the Author hath his aim. Which (if he had got a knack) was not here to Rethoricate; where an hasty, but honest laying together credible Narratives, forbids flourishes. If there be found a good Harmony betwixt the Book and the Title with faithfulness in the Citations (allowing grains for the ordinary failures of the Press, and variety in humane apprehensions) I hope 'twill suffice the Candid, he is not imposed on. Here is no pretention to new matter; and if these old things will not go down with some delicate Palates, without more soft and glib expressions; forbearance of them, will not much trouble the Penman: who hath learned from the observation of the Excellent and Honourable Mr. Boyl 
* Style of H. Scrip. p. 163. , that even the Famous Orator Cicero had many Censurers; and one Wrote a Book to prove that Tully was not Eloquent. Wherefore he that hath not the faculty, which thousands have to communicate his Notions; easily yields himself obnoxious in his Style to a multitude of Critics: who yet may credit this Apology; that an importunate urging to a dispatch, would not admit a review of many Periods: which were not mended, but made less intelligible, by some mispointings of the busy Press. We hear much from many Authors of the Greek Fire (some of which burned the Saracens Fleet 
* Sig. Hist. Ital. l. 6. p. 16. ad annum. 941 Rhodig. Antiq. l. 13. c. 29. ) to be of such force, that the Ancients accounted, no other means would extinguish it, but Vinegar; But I suppose you will find the Roman Fire enkindled by the Jesuits, is not less furious: and therefore if I should have infused sharpness into my words; here had been ● allowance to write Satirically. But I have only related matter of Fact as I found it, leaving the remedy to the grave and wise Statesmen, yet taking the freedom to remember them of an opinion of Aristotle; who adviseth those that stand in guard of a place, to be cursed only to such as endamage a City.   

ERRATA.  
Page 6. line 8. r. vendicet. 7. l. 5. quum. l. 17. busles. 8. l. 18. celare. 17. l. 1. Secula Seculorum. 26. l. 26. quaque 29. l. 14. marg. ecclesiasticis. 33. l. 21. nobiliore. 44. l. 6. lawfully. 55. l 11. haeresecôs 56. 32. Augustana. 59 l. 24. not. 60. l. 15. permissu. 61. l. 15. cantum. 89. l. 31. Protestantisme 110. l. 28. Sinking. 125. l. 26. m. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 126. marg. 5. quod. quidem attinet. 127. marg. 5. Probata.   

Poetical Reflections upon the Frontispiece.  
WOnder of Babes, Wise Child, he knew his Sire  
To be some Hellish Flame, or God of Fire;  
And therefore would be called, Ignatius,  
Who (some have fancied) was begotten thus:  
A spark of Fire from Vulcan's Anvil fell,  
As he was dealing by-blows in his Cell:  
And thence (prodigious Baby) he became  
The fie'ry St. Ignatius by Name.  
Nor let the Romanists so tetchy be,  
Their Saint is by-blowed in his Pedigree;  
For's Mother was the Whore of Babylon,  
(With whom Jane Shore compared, 'tis ten to one  
chaste Ginny writes herself a Maid.) But stay,  
And soft a while good Father Loyala;  
I fain would be informed by you, what ails  
These Foxes to wear Firebrands in their tails?  
What, did you teach these Cubs the World to burn,  
Or to Embottle LONDON in its Urn?  
Are Hugonots as rank Philistines grown,  
(With you) as dwelled in Gath, or Askelon;  
That their shocks may not stand till Christ shall come,  
(Lord of the Harvest) to fetch Harvest home?  
Bold Wretches; must your Fire thus Antedate  
The gen'ral Doom, and give the World it's Fate?  
Must Hells Edict (to blend this Globe with fire)  
Be done at your grave nods, when you require?  
If Earth and Hell be thus at your devoires,  
What means your Legends, Calendars, Memoires  
To call great Donn's, but Saints? Though mortal Clods  
On Earth; In Hell, yet they may pass for Gods.  
And then if so, your Agents do speak sense  
For Collier's faith, and blind obedience.  
This is the knack of Rule, Reason of State  
I'th' Papal Monarchy: What e'er some prate.  
Faux therefore, by his Ghostly Father, sent  
To blow up Prince, and Peers, and Parliament;  
He never asked, why so? but pray, why not?  
And so was Sacramented for that Plot;  
And falls to digging in his hired Cell,  
As if resolved to go next way to Hell.  
Or can we think that Hubert with his Fellows  
Did ever ask Pope Aeo'lus (with his Bellows)  
Why LONDON must be burnt? (what if th' Old Man  
Did want his Niece, or else his warming pan:)  
Sure London's flames might stand him in some stead,  
That he (poor wretch) might go warm to his bed.  
Besides the heat o'th' warming pan was dull  
To him, who love's a fire will roast a Bull:  
But ah! poor Citizens, could you not make,  
A second Deluge for your City's sake,  
To quench those Flames with tears, nor club at last  
In sighs and groans for one great Counter-blast,  
Against the Pope's long bellows: Once your Name  
(Whilst your Troy stood) was Trojans Sons of Fame;  
Yet weep no more, you'll see a Phoenix Rise  
From London's flames, which the world will prise,  
Court, and admire for beauty. But let Rome  
By fire from Heaven expect her fatal Doom:  
Then shall the eyes of Saints both gaze and feast  
At once; upon this roasting of the Beast.  
Heaven shall be filled with Alelujahs then,  
Yea, the whole world shall ring with one, AMEN.   

THE Fiery Jesuits TEMPER and BEHAVIOUR,  

The Introduction.  
AMongst the unfortunate Birds (Infer'ae say some; 
* ●ves inaspicatae Ag● & Seru.  if you will, infernal) which the Heathen Augurs at Rome superstitiously observed, there is mention made, as Pliny and others relate 
† P in. l. 1●. c. 12. 13 Jul. Obseq. Lampr. , of a notorious unhappy one called Incendiaria; unto which the Loyolan Ignatius hatched at Rome, in the novel Capitol of unclean shall I say? or infernal Birds may not unfitly correspond: Being the first of the brood of those signal Incendiaries, which pass under the usurped Title of the Society of Jesus.  
Concerning the 

Origine  
Progress  
Principles and  
Practices   of which supereminently Sectarian Conclave, if a Burnt Child affrighted with London's Ruins fairly recollect somewhat from their own Authors, and what those of another feather have well observed from them: 'tis to be hoped our Honourable Senators will no more now then heretofore judge it unseasonable: Especially remembering that one of themselves, a worthy Patriot of his Country [Malleus Jesuitarum] and an indefatigable searcher into ancient and modern Story, hath in several Tracts 
* Mr. W.P. in Rome's Master Piece 1643. Hidden works of Darkness 1645. Speech 1648. Pref. to 2. part of Hist. Vind. of Engl. Laws 1655. and other Pieces before and since.  concerning this mischievous Cabal published many remarkable things, whereof this ensuing hasty draught is only desired to be brevi quasi Tabella, a short Review.   

CHAP. I. Of the Origine, Founder's name, the Institution, Name, and Constitution of the Society.  

Sect. 1.  
TO know the Origine of this elated Order in the Traditionary Church, we may cast an eye upon the Notation of the Inventors' Name and the Institution of the Sect and Society who are so ambitious of the stile Jesuits; not Jesuats, 
* Dr. Humfr. Jesuitism p. 1. Delrio Disquis. magic. Polydore Virg. Chameir Sabellicus 1366.  a more obscure, yet not more impure Sect imitating the Fratricels, and taking their rise from a poor Merchant in Hetruria, approved by Vrban VII. a sort of Wizards that soon disappeared, when the first Contriver of the new celebrated Corporation stepped out of his Soldier's Coat and Belt into his Solanna or Cassock tied with a silk Girdle; and his Bareta or cap. resembling a Cross, as an Headpiece; and his Leaguer Cloak into a long Philosophical black one: unto all which is affixed a mystical signification 
* R. Hosp Lud. Lucii Hist. Jesuit. l. 1. c. 1. 1491. .  
§. 2. It seems this Spanish Politician was born of mean Parentage at Aspatheia in Biscay a Province of Cantabria, and as his Countryman de Vargas tells us 
* Relat. Stratag. Satan. c. 4. , was first named Innicus or Inighistus; but a Brother 
† Jo. Euseb. Neiremb. de vitâ Ignatii Madrit 1630.  of the Society hath a pretty fiction (wherein they have a knack of outdoing all the Poets) that while the name was in dispute, the infant himself (a Prodigious Baby) said he would be called Ignatius, the genuine signification of which is an Incendiary one that casts about Wildfire.  Conveniunt rebus, nomina saepe suis. 
§. 3. Neither are those of his Discipline a little proud, that his name was presignificant of his Nature and Sect, who agree. He was a Soldier by Profession, of a disposition 
* ●●phaeus. de ●it. Loyolae l. 1. c. 2. Bovadilla unus. ex. 10 Sociis Salmanassar. Jes. Ribadneir.  fiery, inclined to dissoluteness while in the Emperor Ferdinand's Court; whenc● to advance the Austrian Family (on which the Pope leans) he went to war under the Spaniards Viceroy at Pampelona, of old called Pompeiolis, the chief City of Navarre not far from the Pyrenaean Mountains; where sallying forth upon the French, he received a Shot which took him off from that Military service, and occasioned him to retire to a Monastic life: wherein he had an opportunity (when the Pope was vexed at Luther) to put himself in the Front of another Militia, under the Pontifical banner.  
§. 4. In which Warfare, his subsequent Generals and Lord-Lieutenants Provincial, with their Deputies, do highly celebrate the Name of their Generalissimo Ignatius; having publicly declared to the Catholic King (as they would him like their Church) his Council, and the world, That sigh their Progenitor was by name a Firebrand, and by profession a Soldier, they ought as univocal Children (however else they equivocate) to resemble their Father 
* Jo. Bus. Neiremb. Jacob Crusius Rect. Lansp. , not only by exercising, but publicly professing and teaching to others, Artem Pyro-technicam, the Art how to make, and cast abroad fire-balls, firebrands, and wildfire, to fire and burn Houses and Cities: and likewise the Art of War, of setting Armies in Battle Array, of assaulting Cities, the manner of making Gunpowder, Bullets, Fire-balls, of casting Guns, and the manner and ways of making all Military works and Engines, together with Rules and Precepts belonging to Navigation, and omnia Maritimi belli munia, all other offices and incidents belonging to Sea-fights: (Witness the Spanish Armado.)  
§. 5. To which purpose the subtle Fraternity persuaded the King of Spain to erect a public Vni●ersity at Madrid 
* Alph. de Vargas N●iremb.  and endow it with an annual revenue of 1000 Crowns, therein to have Lectures de re Militari, to instruct their Novices in Engines of War, and Artificial Fireworks: which may be anon further discovered in glancing at the destructive practices of these Military Projectors, who are so transported with the name of Ignatius, that one of the Society, viz. 
* De Cannoni●●t. Ignat. p. 10  Valderama tells us a strange story (if you'll give him Credit) as a descant upon the name Ignatius, i. e. That when it came first into the thoughts of this their prime Conductor, to quit his former Military employment, the house wherein he then was shaken; the walls thereof were shattered, and all the Beams and Rafters; insomuch, that all those who were within left it. And as it happens, when in some sulphurous Mountain a fiery fountain bursting forth, there is an immediate eruption of flames: so when that internal fire, which penned up in a young Soldier, was cold, and as it were frozen in respect of Divine things, grew more powerful; it so broke out into flames, that thousands of terrors, thousands of astonishments, thousands of combustions, etc. were the consequences thereof: never was there (saith he) any Aetna, any fiery Mountain that did the like.  
§. 6. This furious Impetus hurried Ignatius at his 26 year to Jerusalem 
* Maph. l. 1. 21. ; whence (having done his devoir to the Holy Sepulchre) he returned to Spain, where at Salamanca in old Castille and Complutum (or Alcala de Hevares) in new Castille, he addicts himself to study: thence he moves to Paris, where having stayed ten years, he went out Master of Art, and with ten more of his Persuasion (seven of which took the Priesthood) after preaching in the Territories of Venice 
* Hospin. l. 1. 1537.  he marched towards Rome: where after the Leaders examination, these Zealots (at first in sackcloth) for the Apostolic See being found greatly useful, were soon very kindly treated.   

Sect. 2.  
§. 1. The aged Gentleman Paul III. who then sat in the Infallible Chair; (when our King Henry VIII. looked big upon him, and troubles increased upon Luther's and calvin's 
* Genebrard. Chron. l 4. Onuphr. Bellar. Lud. Luc. Hist. c. 1. p. 6. 7.  preaching) foreseeing what need the Papacy had of Incendiaries, to vex the Enemies to its Grandeiur, easily grants the Petitition of Ignatius and his Decemvirs prostrate at his Holinesses Toe; where after sweet kisses in token of their obedience, they receive an Institution of their predominant Sect. MDXL. 
1540   
§. 2. The super-eminency of this Institution to all those of other Orders the Jesuits extol, from the Name and Constitution (or Rules) of the Society.  
§. 3. Concerning the Name, an Authentic Historian 
* Thuan. Tom. 1. l. 13. 2. 36.  says modestly, Novo ac ut plerisque visum est superbo nomine appellati sunt: others think 'tis not only a proud but blasphemous Usurpation 
† Pasquier Synod. Possiac. prohibit.  of the Name Jesus, who hath appropriated that Name to himself as he is God our only Lord, the Saviour of his people from their sins. 
* Mat. 1.21.   

† Epigram Bez. de Jesuit ertu. Linwood Constitut. Provinc. l. 1. tit. de consuet.  Qua deus est etenim & solus servator Jesus,  
Hoc soli nomen vindicet ipse sibi.  
Yet Ignatius and the impudent Fathers of his Society challenge a share in the denomination; as if they sat cheek by jowl, were hail fellows well met with the holy Jesus, and Chamber-fellows with the 
* L. Humfr. Jesus sodales Apostolorunque contubernalis jactant.  Apostles (which they have styled themselves amongst the Portugezes and the Indians) yea and quote Scripture for it 
† 1 Cor. 1.9. 1 Jo. 1.3. , whereas all sober men may see that the name of Jesus is blasphemed among the Gentiles 
* Rom. 2.24. , yea every where, through them: as the sequel of this story will farther evince, and therefore 'twas a pious wish of him who breathed, 


* L. Luc. Hist. l. 1. p, 113.  Ah mi Deus nomen tuum  
Nequitiae est operculum  
tu tandem vindicato.   

Ah my dear God at length avenge thy name,  
Upon these men who with it hid their shame.    
§. 4. A Society certainly well meriting to be called Incendiaries from Ignatius, but no way to be denominated from our Lord Jesus, unless per Antiphrasin, by the Rule of Contraries; since without much Rhetoric a may man rather say, God permitting them for a scourge, the forenamed Pope (Vogued to be a Conjurer 
* Paul III. in Astrolog. & divinatione illâ precipuè quae malorum Daemonum adjutorio fit primas obtinuit; inq. Sleidan. Vergerius Baldus. ) raised them as so many Hellish Furies.  

* Th. Bezae Epig.  Quas Erebo Emittens, Procul ab Jesus ite scelestae,  
Dixerat inclamans, terque quaterque Satan:  
Quam Pater illarum accurrens Ignatius ille,  
Ate cui admixto nomen ab igne dedit;  
Accipio omen, ait, Procul ab Jesus ite Propago  
Digna Patre, ab Jesus vos procul ite meae!  
Thus paraphrased in English.  
Imps of Infernal rage,  
Whom Hells black Prince from his dark Grott commands,  
Go Plot and Act, Pause not on If's and Ands;  
Bid Conscience farewell, bid Christ adieu:  
The Name of Jesus— its enough for you:  
Wear this Name still, a threadbare Cloak can hid  
What's carried under, and is undescryed.  
Then Busless in their Grandsire, great Ignate  
(Whose very Name spits fire at Church and State,  
As well as rank Revenge) a lucky hit  
That this sweet Babe at the infernal pit  
Of fire and Brimstone should be Christened; well  
Once more my Brats! be gone from your black Cell,  
Blend Heaven and Earth. Be gone and do not stand,  
Let the world know; Ignatius le Grand  
In spite of fate.  
§. 5. The Jesuits are gone so far off from our Lord Jesus, that I think it but Charity to tell any who may give credit to their Valderama affirming 
* De vita Ignat. p. 48. Digitus Dei hic. , that the Pope (when about to erect the Order) viewed earnestly the hands of Ignatius, and would find no other Inscription than that of the name Jesus, saying, the finger of God is here: His meaning could be no other, than the name of the Sorcerer Bar-Jesus: of whose Society that they are, many of the Ignatian Fathers, have in various instances given the world an 120 years' Proof. As the Poet, 


Virgil.  Ferreique Eumenidum thalami, & discordia demens  
Viperium crinem vittis innixa cruentis.   

On iron Beds, Furies and discord sit,  
Their viperous hair with bloody fillets knit.   

Horrendum stridens, flammisque armata Chimaera,  
Gorgones, Harpyaeque & forma tricorporis umbrae.   

Chin aera hissing loud and armed with fire,  
The triple shade, Gorgon's and Harpies dire.     

Sect. 3.  
§. 1. What the constitution of the forenamed Society is, we may learn somewhat from those Notices of their Rules and Polity, the Prints abroad 
* Hosp. L. Lucii Hist. l. 13. Bulla 1549.  have communicated to us: for we may imagine 'tis a great Artifice of these father's caelare artem, to keep as much as may be indiscovered, all, save what makes for their own Interest, yea even from their own Novices.  
§. 2. The Grand Rule which the Conditor of the Society projected to be indispensably observed is 
* Regul. Jesuit. Rom. 1580. Constit. Rom. Pont. per Maphaeum. Lugd. 1588. , to yield present, absolute and illimited obedience to him they call Christ's Vicar (be he Necromancer, Sodomite, Atheist, or what else) to do whatsoever he should command them, to go whithersoever he should send them, to Turks, Infidels, Heretics, without dispute, denial, delay, or Charge to the Pope; accounting his will divine 
* Voluntatem pro divina ducere. Ignat. de virt. Obed. Sect 38. L. Luc. Hist. l. 1. c. 1. Sumon Const. Sect. 31. etc. , for the propagating of the Roman Faith, i. e. the interest of the Society, seipsos totius mundi dominos efficere, aspiring to an universal, temporal, as well as spiritual monarchy.  
§. 3. This the Parent enjoined his Progeny to excel all other Orders in 
† Reg. Societ. Lugd. 1607. p. 254. Ignat. de virt. Obed. Sect. 3. , and therefore Lucius, as the most proper Emblem, writes Caeca obedientia at the root of the Ignatian tree: that by the abdication of their own will and judgement (putting out of their own eyes) they are the staff in the old man's hand, have the true Character, and are the German Offspring of Ignatius; by this very Note of Blind Obedience (which Heretics, i. e. Assertors of the Religion of the Bible, say, is the Mark of the beast) may be known from all others.  
§. 4. Neither would he have them think it any disparagement to be outvied by other Orders, in fastings, vigilancies, etc. Austerities of food and raiment, if so they were punctual and exact in obedience to their Superior; in whose Person they should look upon Christ himself 
* Sect. 17. & Regul. 31. , not making any Question, Rectè ne praecipiatur an secus? whether he commanded that which was right or the contrary. 'Tis not unlike a Jesuited Major in the Militia had read this Rule of the Soldier Ignatius, or conversed much with some Fathers of the Society; when he professed and swore, If the King should command him to worship the Devil, he must obey him: but 'twas observed, when the Dutch landed and spit Bullets, this Gentleman's real obedience was in peeping at, rather than charging of the Enemy. It seems Jesuit-like, he would be so Politic in the gallantry of his obedience as to sleep in a whole skin; when those who were less Hyperbolical, proved themselves more Loyal in going on without fear. 'Tis true, 'twas somewhat harder duty than that which for the exemplification of his own Rule, Maphaeus 
* De vita Ignat.  tells Ignatius himself was put to, viz. that on a Good-Friday he fed hearty on a tender Pullet; being thereunto advised by a Physician named Alexandtr, saying, 'tis but fit I should obey: And that of him, who to learn this general Rule without any exception, went every day into his Master's Garden for a twelve month together to water a dry log of wood which lay there, not so much as opening his lips to know the reason of the command.  
§. 5. For an Inferior readily to declare his assent and consent to his Superior in active obedience, when he says, the snow is black, or the crow is white, bidding light the Candle at the wrong end, or the like, is the formal property of this constitution. In which knack they account themselves so superlatively Religious above the rest; 
* L. Luc. l. 1. c. 8.  That Ozorius could easily say, They were ordained to supply the defect, to cure the infections, to correct the miscarriages of other Orders, Societies, and Institutions, and to put the proud Masters of the world to silence. Whereupon these excellent Devoto's have put themselves into the Litanies to be prayed for by name above all Orders of the Church: ut Societatem Jesus, and then follows, & omnes Ecclesiasticos ordines in sanctâ religione conservare digneris.  
§. 6. The Injunction succeeding is to renew their Vows 
* Ignat. de virt. obed. & Reg Jesuit. , especially this charactaristical one of blind obedience at least twice every year, for fear of slipperyness; as some Lecturers we know, are to renew their assent and consent once a month, and (as they) not to preach, so not to read a book, teach, or learn abroad, take Physic, talk with or write to strangers without their Superiors leave; nor to put off the hat to any at the Table (Item, the Quakers) save at their Superiors Nod. But embrace poverty cheerfully (with mental reservation to get all the riches they can) shake off all strong affections to Relations; keep their Superiors secrets, and confess all their own unto him, etc.  
§. 7. After a glance at the most common and principal Rules to get a little clearer notice of this subtle constitution; we should call to mind the strict subordination 
* Bull Paul III. 1549. Regulae Jesuit.  of the Polity under the General and Assistants, who reign over all Provincials, Visitors, Rectors of Colleges, Provosts of Houses, their under Officers and Novices regulated in their several spheres by especial Cannons after the motion of the first movable in the Papal firmament. But because their Policy (they account) is much sublimated and advanced since the first institution, 'twill be more convenient to suggest somewhat more particularly of that under the next division of this Discourse.    

CHAP. II. Of the Progress, the Corroboration, Privileges, Letters, Sorts, secret instructions of the Jesuits.  

Sect. 1.  
THe first step in the Progress of this aspiring Society, 
1543.  was the Confirmation of it three years after the prime institution 
* Hosp. p. 76. ex Elia Hausenmul. , by the same incestuous 
† Balaeus Vergerus. Sleidan.  Pope Paul III. The next was the Ratification of it by the Epicuraean Sodomite julius III. who put Innocentius de monte (the Boy he used) into a scarlet Gown, 
Friar's Chron. 15●6. 1549. 1551.  and made him a Lord with a Cardinals Cap. Paul IU. who told the Emperor's Ambassador that he was superior to all Kings, and successor to those who had dethroned Kings and Emperors 
* Pet. suavis l. 5. 1561. 1565. : And Pius IU. who was after found dead betwixt his two Concubines, contributed also to the corroboration of their Charter, 
* Sess. 9 c. 15. 1568. 1571 73. 75. 76.  which the Conventicle of Trent, by a Decree made yet more authentic.  
§. 2. Paul V. who excommunicated Queen Eliz. though he was a furious maintainer of the Inquisition, and a burner of Persons even for sleight suspicions 
* Thuan.  of Heresy; did not so well please the proud Gentlemen of the Corporation, in that he Catalogued them with the Regular Mendicants (he lived not long after.) But 'tis observed, that the first five Popes in their time, as a recompense for their service to the Roman Court, bestowed no less than 36 Bulls 
* Reg. Jesuit. Rom. 1580. W. C. Jesuits Gospel. Bull 1549.  or Charters of Privileges upon them; and also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not to be divulged Sanctions reserved in Archivis, every one confirming or enlarging another, and yielding more ample graces and favours than the former. So that however at first they were confined to the number of 60. yet as ill weeds under the influence of the Popes and Spaniards, they are strangely increased and multiplied in their first Century; as we shall shortly see from the Prodigious improvement of their Privileges and Politics.   

Sect. 2.  
§. 1. Their first approver 
* Paul 3. 1543. Lewis Owen's Jesuits Looking Glass 1629.  did Privilege the Leading Incendiary with full power and Authority, to augment the number as well of his Family, as of his Colleges, Seminaries, and other (so called) Religious houses, by admitting Novices thereinto successively, and to make what Constitutions and Rules he and his fellows pleased, to advance their Society; with many immunities, pardons, graces, and indulgencies 
* Lud. Luc. Hist. Jesuit. l. 1. c. 6. ; yea, to excommunicate all who hinder or do not aid the Society: to confer Orders, preach, and administer Sacraments any where, to change their General, who nevertheless hath power while he reigns, to send any of them whether he will, and call them back when he will, without the Pope's leave: to absolve Heretics confessing, as well as imprison the excommunicate; to exercise Episcopal Functions, viz. to confirm, exorcise, dispense, etc. to disguise themselves into any habit or mode (which they have profited much in) to carry movable Altars with them when they travel, and give a plenary indulgene to any of their Visitants; yea, and to live peculiarly exempt 
* 1550. Lucius Hist. p. 141. 142.  (only professing immediate subjection to the See of Rome, i. e. chief their own Order) free from secular power, Taxes, etc. as well as the Jurisdiction, Authority, Sentence, and Command of any other Ordinary, Delegate, Judge, Magistrate, 
* Ribadneir Bull & Literae Apist. Rom. 1568. Jesuit Looking Gl.  whatsoever, yea, from any search into the Confirmation of the Ignatian Society.  
§. 2. Hence they take it as an affront not to be put up, that any Prince or Prelate in the World should question their Prerogative: which Julius III. Pius IU. and V heightened by indulging them, to erect Universities, confer Degrees where they will, to read publicly in any without leave, which all Students are obliged (by him they call infallible Judge) to hear: to dispense with fasting and prohibited meats, a thing much pleasing their own sensual palates, as well as those that stand at the upper end of the world, whom they are most ambitious to converse with.  
§. 3. Pope Gregory XIII. who after he had received tidings in the Consistory, of the Massacres in France 1572. went to the Church that night to give thanks, made Bonfires 
* Thuan l. 53. , and exstatically gloried in the bloody feats of these Emissaries, having a Coin with his own Face on one side, and an Angel on the other; with a Cross in one hand, and a Sword in the other with this Motto [Hugonothorum Strages] did empower the Society to have their Conservators, Judges, Advocates 
* Hosp. de regim. Jesuit. f. 64. 65. , and to correct, interpret, expunge and burn what Books they please: and in confidence of their mature judgements entrusted them to delegate some of their Society to be his Holinesses Library Keepers.  
§. 4. Being fed with this Holy Oil, we may easily conceive the Ignatians spread much; for 'tis said, 
* Edw. Kinsman's Life of ●●nat.  that in 16 years' time before Ignatius his death 1556. XII. Provinces were established, wherein were about 100 Colleges or Houses of the Society; who could content themselves at first to lay up the Corpse of their Cenditor in a mean Tomb 
* L. O. Jesuits Looking Glass. 1588. 1587.  (where it rested 31. years) till the year before the Spanish Armado was prepared with Fire works to make way for burning of Heretical England: then 'twas solemnly translated 
* Lud. Lucii Hist. l. 1. p. 9  to the sumptuous Church of the Jesuits College, which they call Casa Professa, no mean Cottage but professedly a most religious attractive to the Catholic Soldiers, to crave the intercession of this Triumphant conquering Saint, for his aid in so famous (or rather infamous) an expedition.  
§. 5. The interegnant Popes were indulgent enough to the Society; but being courted by the Austrian family, upon the Vogue of Ignatius his miracles 
* Gretzer recens●t 29. visiones.  (wrought in Utopia) Paul V who (that he might look more like Antichrist) styled himself 
† Vi●e Deus Chr. Reip. Monarcha. invict. & Pontif. Omnipotentiae conservator accerimu; Dupless. Pref. ad mist. iniq.  Vicegod, the most invincible Monarch of the Christian Republic, and vehement Conservator of the Pontificial omnipotency, beautified his Tomb, ordered his Feast to be solemnised, which caused a concourse of people to the Colleges of Jesuits throughout Christendom 1613. in order to the Canonization of this obedient Saint 
* Edw. Kinsman's Life of Ignat. out of Card. de monte Consisto●is Jan. 9 1622.  (a trick not known for 800 years after Christ, as P. Cotton the Jesuit acknowledged) which was wisely made by blind Pope Greg. XV. 1622. when the Society of Incendiaries had inflamed the Emperor Ferdinand and the King of Spain to afflict the poor Protestants in Bohemia, France, the Valtolin, Palatinate, and the netherlands, and enkindled flaming Wars in the rest of Germany, Pomerland, Holstein, and elsewhere, as may be seen afterward in their horrid practices, which because of their Equivocations they think are uncontrollable.   

Sect. 3.  
§. 1. And now they are grown so potent and numerous, that some near 60 years ago 
* L.O. Jesuits Looking-glass 1629. p. 28. 29. & Hosp. ex Catalogue. Ribad. , reckoned not less than 500 Colleges they had then raised in Europe and the Indies, having in Italy 5. Provinces, in Spain 5. France 5. Upper Germany 5. Spanish Netherlands 2. West Indies 5. And in the East Indies 2. In each Province several Colleges, and pretendedly Religious Houses, wherein many fellows than numbered 10581. yet from the time of Ignatius his Apotheosis or Saintship 1622. before 1630. In the Kingdom of Japonia the Catastrophe of these fire brands, and their Prosylites being there extinct, was very miserable 
* Bernb. Varen. de Relig. in Regno Japon. cap. XI. , however the subtle Flatterers of the Society, though they spoke Thrasonically of their introducing of Religion there; yet (when Dr. Varenius about 8 years ago wrote of Religion in those parts) they had published nothing of the Tragical extirpation of their hypocritical Religion, which had the fire of covetousness in the very bowels of it, and rendered it monstrously odious to the Japonians; who not in pious hilarity, but cutting severity:  
— Jesuitas— petunt  
Caetus per omnes penè, perque omnes locos 
* Gazae pia Hilaria. .  
§. 2. But not withstanding this, they thrive; in token whereof, 1626. they caused Ignatius Loiola's Picture 
* Vide Jubibaeum seu speculum Jesuiticum 1644. p. 307. ad. 313. with jewis owen's Jesuits Looking Glass. Epist. & p. 48. ad. c. 8 Hosp. Hist. l. 2.  to be cut in Brass, clothed with his Religigious habit, as if he slept with several Books under his head, and this word Obedientia in Capital Letters, having a Scroll in his right hand with that of the Psalmist, Psal. 52.8. Ego sicut Oliva fructifera in domo Dei, I am as a fruitful Vine in the house of God; to show the meaning of a large Olive-tree growing out of his side, and spreading itself in all Kingdoms and Provinces of the world, where the Jesuits have any Colleges and Seminaries, with the name of the Province at the shoulder of each Branch, which hath as many leaves as they have Colleges and Residencies in that Province, in which leaves are the names of the Towns and Villages where these Colleges are situated, to the number then of 777. (increased to 155. more by 1640.) in all 932. as they published in like Pictures and Pageants at Antwerp 1640. the hundreth year from their Institution. Round about the Tree were represented the names of the more Illustrious Ignatians: but Lucius 
* Lud. Lucii Historia Jesuitismi cum pictura Aboris Ignatianae▪  hath in a wreath or circle written in great Letters [In omnem terram exivit sonus nequitiae ipsorum. Ideò Fumus tormenti jeorum ascendet in saecula saeculorum] and at the root of the Tree [Arbour mala non potest ferre fructus bonos.] In these Colleges they counted then 15591. Fellows, besides Novices, Scholars, and others of their Sect, amounting to about 100000. To this Catalogue then 
* Mr. Prynn's Pref. to 2. part of vindic of Fund. Libert. B. 2. , they annexed no less than 15 secret Colleges and Nurseries, where (over and above the 4 Colleges of English Jesuits elsewhere) in the Province of England, 267 Fellows of that Society; elsewhere, and in Ireland 8 Colleges of Irish Jesuits; elsewhere, and in Scotland 2 Residencies of Scotish Jesuits: what addition is made to the number in these 27 fertile years last passed, I have not yet seen.  
§. 3. The chief who Resides constantly at Rome, and animates this great Ignatian Body is the F. Geneneral 
* Pater Generalis preter quem nullum agnoscunt superiorem. L. Luc. Hist. l. 1. c. 3.  whose Commands are Paramount to all the rest, who are (they say) a staff in his hand. For his Council he is attended with a Select number of other Fathers, who are for the most part Resident with him, called Assistants 
† Hosp. ex Maphaeo fol. 56. Jes. Politics.  or Adjutants-General (four of which are constant Residentiaries with the General of the Ps. Cabal for the four parts of the World) these are distinctly denominated from their several Charges relating to Italy, Spain, France, Austria, England, etc. each of which by his office is to inform the F. General or his Secretary of all the occurrences of State in those Provinces or Countries whereof he is Assistant, which he doth by his Correspondents, whither delegated Emissaries, Visitors, Regent's, or Residentiary Provincials in divers Kingdoms and Commonwealths, under whom are Rectors of Colleges and Provosts of Houses, all which have a despotic power over those in their respective Societies, and are straight enjoined to write once every week to their Provincial, and once in three months to the General or Congregation of Assistants, as the Itinerant preachers and projecting Travellers are also obliged to do: the Provincial once every week, at least once a month to the General or Assistant, whose Rescription is at lest once in two months, usually oftener.  
§. 4. In these mutual Letters the secrets are written in Characters and mystical terms, often transcribed to remedy interception, loss, etc. and some of those to the Colleges solemnly read therein and filled 
* Regul Jes. de formula scri●endi. . These subordinate agents are in their several spheres perpetually shuffling up and down to inform themselves in the State, Quality, Nature, and inclinations of Princes; taking advantage of all opportunities to advertise the Adjutants general, with whom they do respectively correspond, of all such accidents they have espied; upon which discovery the Adjutants or Assistants that receive them, forthwith disburden themselves to the F. General, who thereupon calls the Council; then this Court of Assistants do as it were Anatomize the Universe 
* Discovery of Jesuits Politics in Add. to Mystery of Jesuitism. ; examining, comparing, and balancing the Interests, concerns, and Designs of all the Princes in Christendom. Here, deliberating thus of the fresh Intelligences received from their several Correspondents weekly collated; 'tis at last resolved the Affairs of such a Prince shall be promoted, the designs of another disappointed, as they conceive (while thus standing by, and looking on) may make most for their own interest and advantage, which they improve the more effectually, in that the professed Fathers insinuate themselves to be Confessors to most of the Princes, Noblemen, and chief Ministers of State under the Papal Jurisdiction, whereby they slide into their Secrets and Projects (which other Princes by their Ambassadors and Intelligencers cannot find out) at no dearer a Rate than Postage of Letters, which yet amount ('tis said) at Rome to 70, 80, yea sometimes an 100 Crowns of Gold to one Post, or Courier.   

Sect. 4.  
§. 1. Further, that we may discern how these Ignatians do wind themselves into the intrigues of States, which they would fain have to stoop to their grand Monarchy: for the promoting of which they are so highly inflamed, ut ab Orbe turbando nullum se vel suum vel suorum periculum absterreri patiantur 
* Graseri Profat. ad Plagas Regias. , that no hazard of themselves or theirs can deter them from troubling of the world. 'Tis to be remembered there be four sorts or degrees of them, viz.  
§. 2. (1.) Secular Persons of both Sexes, joined to the company by a Resignation of themselves absolutely to the conduct of the professed Fathers in blind and implicit obedience to what they dictate. These usually are Gentlemen and Merchants, who immix themselves in Court and City business, and (as they can) into Offices, Bargains, and Sales; or active Gentlewomen and rich Widows, who like a Plantation of the Indies, bring in to the Society a vast reveneve of Gold and Silver. There was indeed a notable upstart Congregation of Jesuitesses for some little time, but those Dames growing over malapert, were soon put down by the Bull of Pope Vrban VIII. who to compromise the difference in France 
* Jacob Revii Hist. Pontif. , when the Jesuits had erased S. German out of the Calendar, and substituted their S. Ignatius, which incensed others, decreed that if they could not stand both together, Ignatius should every Leap-year have the intercalar day to himself.  
§. 3. A (2d.) Sort is only of men, but chequered as well with Priests as the Laity both in a secular way, Hermophradites 
* Lucii Hist. , not yet tied to a Regular life, but by a Recommendation of the Patres Professi creep into Pensions, Abbeys, Benefices, being under a Vow to put on their Habit when the F. General Commands; and therefore are called Jesuits in voto, of which Dequoys, tamely feeding unsuspectedly in the Courts and Palaces of great Princes to impose upon them, very much use is made for intelligence, especially when they screw themselves in, as Preachers or Counsellors, Secretaries or under Secretaries of State; yea, though but in meaner services, as Grooms, Butlers, Coachmen, and the like, in the houses of Statesmen and eminent Citizens; these explorators or spies, who speedily communicate intelligence to their Superiors, for the disappointing and betraying of designs when they are least suspected, the Jesuitical Monarchy makes much advantage of. 'Tis to be feared many of this sort are still in disguise amongst us, as it seems a Protestant Person of Honour was told at Rome about 1652. by the Assistant of England resident there 
* Mr. Prynn's Preface to Vindic. of Fund 2. part. , that, at that time there were above 1500. of their Society in England, able to manage several Offices, and to work in several trades they undertook, the better to secure themselves from being discovered; one who had been of the gang 
* Mutatus Polemo p. 10. 11. Printed 1650  a little before, wrote he could point at several such with a dry finger, who had been took for contrary men in England some 3. 4. 6. 10. 20. yea, 40. years.  
§. 4. A (3d.) Sort are Residentiaries in Religious Houses and Monasteries, ecclesiastics, whose office 'tis to promote their Religion, as Priests, Clerks, or Converts, who may at the pleasure of the F. General be dispensed with as to any thing concerning their Profession, which of themselves they have no power to leave; though they be not yet under the Solemn, but only the simple vow. For the Carnal Policy of the Jesuits 
* Spalleto de Rep. Eccles. l. 2. c. 12. Sect. 34. 43. 46.  is not to admit many, but few (whom they have many years proved to be fully ready at the Nod of their F. General) unto the solemn vow, which they make to be not only a Promise, but also an active Donation and consignation of a man's self unto, and a solemn Acceptation of him by the Fathers of the Church, which the Archbishop of Spalleto in a new coined word calls Impossesatio, I think he means a putting of himself into the Possession of his Superiors, and their owning of him as their Creature wholly at their Arbitrary disposal. The rest they retain under their simple vows 
* L. Lucii. Hist Jes. l. 1. c. 4. p. 120. , that if they be deficient in any Punctilio of obedience, Generali ejusque Satrapis, liberos dimittere, to the General and his Lord Lieutenants he may dismiss them, or if he be better humoured refuse to prefer them, however otherwise devout, learned, and deserving, only keep them at some druggery about collecting materials out of books, or some far meaner employment, which shall be sure to subjugate them.  
§. 5. The (4th.) Sort is the Superior degree of the Jesuit Politicians, in whose care is the Government of the whole order, the regulation of all affairs wherein the Society is concerned. These are the Grandees (as was noted above) resident at Rome, where the Informations from the Emissary spies concentre in the Consistory they have Dubbed with the Title of the Congregation de propaganda fide, which the great Tyrant 
* Hist. l. 2. ad Ann CCC. XIX. , the F. General Domineers in; as Sulpitius Severus said of the Emperor when depraved by the influence of some perfidious Arrians 
† Perfecta Tyrannis dicti Generalis ib. , Dum sibi religionis officium videtur implere, vim Persecutionis exercuit; while he would be thought to do the best office for promoting Religion, he did exert his utmost force in persecuting of that which is so indeed. From this Privy Council the Provincials and their subordinate's are influenced, as those in Bohemia 
* Ecclesias & politeiam subvertendi Artes more suo captarunt, incendioque illi, quo nunc deflagravit Patria, paulatim fomites comportarunt. Eccles. Bohem. Persecut. c. 38.  were, who pretending the Institution of youth, after their manner insinuated the Arts of subverting Churches and States, and by little and little carried together chips to that fire whereby the Country was burnt up and ruined.   

Sect. 5.  
§. 1. The professed Father's Assistants having voted what makes most for the Monarchical Interest of their Society upon a review of occurrences, craftily wind themselves into the Courts of Cardinals, Prelates, and Ambassadors, representing frequently in what disguise they please, the particular state of affairs abroad, which they often make to appear white when they are black, clear when cloudy, and è contrâ, through their adulterate Relation. The notions of which being first disseminated, many times take deeper root, and so slily exasperate one Prince against another, when there was no real ground for their falling out, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Behold, how great a wood a little fire sets a burning! 
* Jam. 3.5.  which that these Incendaries might do with greater success and secrecy, they obtained from Gregory XIII. forementioned 
* Sect 2. Sect. 3.  (who altered the Calendar, and erected many Colleges for the Ignatians, in testimony of his thanks for their Bartholomew Matins at Paris 
* Thuan. Hist.  1572.) that all Apostolical Legates and Nuncio's should take for a companion and confident, a Jesuit, by whose counsel and advice they should govern all their actions, which they might render more serviceable to the Court of Rome, 
* J. Lud. Lucii Hist. Jes. p. 119.  having at hand such an experienced Engineer, who communicating secretly with the active spies, especially those in England, and amongst the Princes of Germany, knows where he may successfully cast the fire-balls of contention.  
§. 2. To blow up flames and thereby to aggrandise the Majestic State of the Society, each principal Agent hath some secret Instructions, which usually have little alliance to the Printed standing Rules. For these Cabinet memoirs 
* Mysteria Cereris nulla al●â re quam silentio sacra fuisse inq. Just.  are suited to particular Negotiations under a Privy Seal, and are as variable as the Itinerants' Habits. Some of these reserved Advertisements were found amongst the Papers of the Rector at Paderborn 
* Vide monita privata Soc. Jesus. in Hist. Lud. Lucii. l. 4. c. 1.  1615. since rendered out of Latin into English about ten years ago, and annexed to the farther discovery of the Mystery of Jesuitism 
* Print Laud. 1658.  wherein they discover how they are to ingratiate themselves after a grant of a new foundation in any place, to insinuate into the favour of Princes and Grandees, to direct their Preachers and Confessors, to Cajol rich Widows into a veneration of the Society, and persuade them to a single life, and through a pious neglect of their friends, to scatter their wealth to Religious uses, according to the direction of the Society, to improve the revenues thereof, and make a show of the severity of Discipline, to ensnare Boys of good wits, allowable beauty, a noble extraction, and fair Estates, to manage reserved cases dexterously, etc. 16 heads in all, which in the close the grave Fathers are to impart sparingly unto those under their Conduct, and then, as sentiments of their own experience, against which if any thing chance to be alleged, than a recourse to the general Rules will salve the credit of the Society, and be a means to palliate that which passeth for the advice of a private person, though underhand they account it mostly to be observed.  
§. 3. Of the same complexion were those 40 occult lessons 
* In Lud. Lucii Hist. Jesuit. p. 678. consilia secretiora Jesuit. per unitas Belgii provincias. Leovard 1616. Sect. 56. 34. 36. 38.  found in the Pocket of a Jesuitical Priest at Harling in the Netherlands, to gain Proselytes by drawing some of the great ones into their Nets; allowing them to hear the Reformed preach, and to eat flesh any day at pleasure, so they conceived by degrees to tempt the youth; for which purpose Father Temple resided Incognito at Leiden, to slip into gentlemen's Houses, and one while to insinuate the Popish and Reformed Religion differed only in Ceremonials (as sometime in England Franciscuss, A Sancta Clarâ, made an essay of reconciliation, suggesting that the 39 Articles of the Church of England were ambitious of a sense to be Orthodox, i. e. as he would make the world believe Popish) yet otherwhile the Papists ought not to remit any thing, or tolerate the Reformed, but the Reformed aught to grant liberty to the Papists, who yet forsooth could not make peace with them unless they became Papists; to tax the Doctrine of Election, and annexed points, as the Arminians do, i. e. to plant the Sovereign drug of Arminianism (as was phrased in a Letter hence to the Rector at Brussels 
* Mr. Prynn's 1. part of Cant. Hist. p. 159.  1627.) &c. with an Advertisement at the end very remarkable; namely, that the Instructions of the Emissary Jesuits be often changed by their Superiors, and accommodated to the present State of the United Provinces.  
§. 4. In Holland, England, and elsewhere, the sociable Ignatians appear in the dress of Secular Merchants, but their great Trade is to enrich their own Company, which by their knack of Auricular confession for divulging secrets, and perfidious Equivocation; by their blind obedience and mutual correspondency (wherewith they have Ruffled many Kingdoms and States) is arrived to such an height, that when the Italian Cl. Aquaviva (sometime Chamber-Fellow to Pius V) came to be F. General (after the four Spaniards 
* Who died Ignat. 1556. Ja. Laynez. 1565. Fr. Borgia. 1572. Eu. Mercur. 1581. Claud. Aquavi. 1615.  he gave his Hand to be kissed 
† Hosp. f. 67. , as the Pope his Toe: neither seemed he to take state (they'll say) without reason, sigh in their Constitutions the F. General is called Dei Legatus, and Christi Vicarius; one of which having the Title, regarded not the Pope's 
* Paul IU. 1558.  message, though sent to him by two Cardinals, for he could easily allege the grants of two precedent Popes 
† Paul III. 1540 Jul. III. 1550.  enjoining every one in the Society, ut in Generali Christum velut presentem agnoscat, i. e. to acknowledge Christ present in their General, who is not triennial as the Provincials, 
* L. Lucii Hist. l. 1. c 4.  but (unless in some new Case) perpetual.  
§. 5. They do not only glory in their Privileges, but speak big words of their Puissance and wealth, with which they are so swollen, that they do little less than spit fire in the faces of Princes. They account many of their Colleges more splendid than the most Royal Palaces of Kings; the magnificent one at Monachium 
* Id. p. 156.  which they cogged D. W. of Bavaria to build for them, is eminent for a lofty Turret, on which are Images of Marble and Brass very sumptuous, within are all things splendid, glistering with Gold, Silver, Ebony, Crystal, and Pearl. In an Island 
* Id.  whence they expelled Widows and Orphans (as they did also at Auspurge, Ingolstad, and other places in Germany) they speak high of another College, the receptacle of 50 choice fellows from Seminaries in all parts to be sent out against Evangelical Professors; 
Thuan. Hist. Passim.  and to the building of this one College 25 Tun of Gold was consigned by Pope Gregory XIII. who would have snatched Ireland 
* Ciracella in vita ejus;  from Queen Elizabeth had his arm been long enough, and transferred Portugal to his own use, for the supply of his Coffers, out of which he had given 
* Hosp. p. 145. b. 1611.  4000 Ducats, to cut off the Protestants in France. Many of their Colleges are strongly fortified 
* Lud. L. Hist. p. 171.  as well as sumptuous; at the taking of Prague in Bohemia, were found in the Jesuits College there 500 Muskets, Breastplates, and Pikes, and very many other arms for some hundreds of Soldiers, together with great store of Gunpowder and other Ammunition, wherewith also many other places are furnished, having vaults 
* Hosp. l. 2. c. 5.  and other reconditories to greaten their Magazeen. At Posnania, Lublin, and elsewhere in Poland, their Colleges are built and fortified as strong Towers and Castles for Soldiers, rather than Scholars, so that a Polish Knight in an Oration against the Ignatians 
* Hosp. l. 2. c. 5.  said, rather than teach Scholasticks and know the sins of silly Women, Bellum gerere proximâ quanque occasione velle videantur, they may seem ambitious to take the next occasion of waging war.  
§. 6. And indeed, though they personate Humility as Borgia 
* Schot. Jesuit. l. 4. de v tâ Borgiae c. 2.  their 3d. General did, when he would not have the new but old torn Breeches, and would play the part of a Porter in carrying a Hog on his shoulders unto the Chambers of other Jesuits, and to prevent their commendation of his Humility, said, Let it not seem any wonder unto you that an Hog doth carry an Hog 
* Quid mirum si porcus porcum commodè tolerit.  (which really was a vain ostentation in a frolic) they are prodigiously Arrogant; and though the words of their mouths be smother than Butter, war is in their heart (as the Psalmist speaks 
* Psal. 55.21. ) In some formalities of speech their words may be softer than Oil, but in realities they are drawn swords: for however they vow Charity and Poverty, yet they breathe out cruelty, and vaunt of their Riches and Royalties. 
* Quot Collegia tot Castelia in L. Lucii Hist p. 157.  Caster in his Letters bragged, that as many Colleges as they had in Germany, so many strong Castles and Fortresses the King of Spain had there: and Ribadneir triumphingly said, that the Colleges and Seminaries of the Jesuits, are Haereticorum extitia & Apostolicae sedis propugnacula, i. e. The destruction of Heretics, and the Bulwarks of the Apostolic See. Puffed up with these conceptions the forenamed General Aquaviva said, he could in a shorter time bring forth more Soldiers into the Camp, than any Christian King; and as a fair specimen of his Ignatian Forces, during the time of the Venetian Interdict, he offered Paul V an Army of 40000. men, upon this only condition, that every one who was slain should be enroled among the Martyrs: 
* L. Lucii Hist l. 1. c. 17. p. 156.  and reason good, all the Geese of this Keeper of the Capitol should pass for Swans, especially sigh he would maintain them at his own Charges, which this great Duke of the Society could easily do out of his own Revenues, and the vast income of his Plantations then, above 50 years ago, much improved since; for after he had given a Duchy to his Son, (Hasenmullerus 
* Hasen mul. p. 29.  reports from many witnesses that) he brought in much Riches, above 50000. Ducats to the Society, whose yearly Revenues in the Colleges did then amount to 2000000 Crowns, besides the vast sums heaped together by Coining, and other pretty Artifices of the sacred Leger demain.  
§. 7. The review of this pompous Intrade, with a numerous retinue 60 years ago, did so elevate Barrisonius the Jesuit, that to Court a young Venetian Lord to an Admiration of the Ignatian Republic, he writes high lines 
* Letters from Bononia Apr. 21. 1608.  of the excellent Regimen and perfection of the Order, which he would persuade him to think is the most free, creditable, and pleasurable (he might have added for a Qualification and Atheistical) bragging that the Provinces of the Archduke and the Dukedom of Bavaria were governed by the Instructions of the Jesuits; 
* L. Lucii. Hist. Jesuit. l. 1. p. 163.  yea, that Transylvania itself was then managed by F. Cariglia; France and the King by Peter Cotton, Poland and the King (saith he most arrogantly) by the Instinct and spirit, Sanctitatis nostra, of our holiness: Further, Spain, Portugal, Italy, Sicily, Belgia, are at our beck: nay, and he would have had him believe that F. Parsons at Rome had then more Authority than the King of England himself; affirming likewise, there was neither Earl, Marquess, or Catholic Prelate 
* Ut summatim dicam Gen. noster sicuti manifestum est omnibus Romam regit & Pontificatum, Ib.  (so he would have Romish Bishops styled) but he had a Jesuit superintendent to his Conscience, nay (saith he) in short, our F. General, as all know, governs Rome itself and the Popedom; we make war at our pleasure betwixt one Prince and another, betwixt a Prince and his Subjects, can usurp dominion over Cities and Countries, fearing no discovery of our Actions; sigh our Commerce is chief with great men, we know every public secret, and can in a singular way dispatch Heretics and enemies to the Roman Court, and encourage the Assasines with the merit of the remission of sins for their undertaking, and insinuate that few or none out of our Society can be saved, satis pro imperio, concluding it most profitable 
* Qum maximam in populi utilitatem cessurum esset, si pestifero semine politicorum sublato & temporali dominio cum spirituali conjuncto solummodo a nobis ecclesiastacis regerentur & gubernarentur. ib. p. 169. Hosp fol. 84.  (which shows what the Jesuits hearty pray for) that the Plaguy Race of Politicians (so they often call civil Magistrates) were taken out of the world, and the Government thereof left only to themselves, who think they have made a great Progress towards it, and whose Principles and Practices (next to be laid open) are in a tendency (if they could reach it) to accomplish.    

CHAP. III. Of the Jesuits Principles, opposite to Christianity, Morality, and Policy.  

Sect. 1.  
UNder the pretensions of fellowship with the holy Jesus, really to publish and plant Positions of Atheism, and to erase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the very first principles of the Oracles of God 
* Heb. 5.12. , by Preaching and Printing tenets contradictory to all that is sacred, can certainly be no other than the motion of the unclean spirits 
* Rev. 13.16 with 19.20 , like frogs coming out of the mouth of the Dragon, i. e. the Devil, and the mouth of the beast, i. e. Antichrist, and the mouth of the false Prophet, i. e. all false teachers (the whole species being comprehended in the singular number, as elsewhere in the Original 
* Exod. 8.9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 10.12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) or else a resemblance of the fire, and smoke, and brimstone, that issued out of the mouths of the Horses which had heads like Lions 
* Rev. 9.17, 18 , and killed many men, which may graphically signify (as smoke betokeneth fire) the filthy and fiery temper of the Ignatian Sect, who delivering Doctrines of Devils 
* 1 Tim. 4.1, 2, 3. with 2 Thes. 2.10,  for love of falsehood, do by the false-fire of their pretended miracles persuade the credulous to enslave themselves to the beast and receive his mark 
* Rev. 13.13. with 16. , discovering their design to be no less, than the subversion of the Fundamentals of true, pure, undefiled Religion, by damnable Doctrines, pernicious Maxims, and destructive Principles, diametrical opposite to all unfeigned Christianity, serious morality, and honest Policy; by the introduction of prodigious Divinity, barbarous Ethics, and scandalous Politics, to exterminate faith and manners, and all good Government. As a remarkable Emblem of which, at the Canonization of their Patron Ignatius for a Romish, i. e. a beastly Saint (pardon the Solecism, sigh contradictio in adjecto, well befits them of whom I writ) the Fathers of the Society exhibited to the view of the people, a Pageant wherein was Portrayed this novel Saint holding the whole world in his hand, and fire streaming out forth of his heart 
* Mercure Jesuit to 1. p. 67. Spec. Jesuit. p. 156. 1622.  with this Motto [Veni Ignem Mittere] I came to send fire into the world, which the University of Cracow did above 40 years ago justly upbraid them with, and we see every day more plainly verified in their cursed Assertions.  
§. 2. These are such as being entertained do (1.) over-turn the Christian Faith. Now because I would hasten to what is peculiarly designed, I shall in brief present to your view, A Jesuitical Creed gathered out of the works of John Baptista Poza, a Spanish Jesuit, by Fransciscus Roales Doctor of Salamanca, a Chaplain to the King of Spain, we have it in the Appendix to the Relations of the Vargas, pag. 333. Printed 1641. digested into XII. Articles in Latin, which in the Adververtisement to the Mystery of Jesuitism, I find thus translated to mine hand in English, 1658. viz.  
I. I believe in two Gods, whereof one is Son, Father, and Mother metaphorically, according to an Eternal Generation; the either metaphorically Mother and Father, according to a Temporal Generation; and what is consequent hereto, that the common term, Mother-Father, may be equally attributed to God and the B. Virgin, as if they were both Hermaphrodites.  
II. I believe in Jesus Christ, the only metaphorical Son of both, according to an Eternal and Temporal Generation.  
III. I believe that Jesus Christ, as man was conceived and born of the Virgin Mary, metaphorically as of Father and Mother, by a Paternal and Maternal virtue.  
iv I believe that he suffered, and was dead, not truly and really, because it was impossible he should die.  
V I believe that he was buried, though not truly and really dead.  
VI I believe his Soul descended into Hell metaphorically, whereas it was never separated from the Body.  
VII. I believe that he risen from the dead, by a Metaphor suitable to that whereby I believed him dead.  
VIII. I believe he ascended into Heaven, that he sitteth at the right hand of God the Father, and that he will come to judge some alive, and some already dead.  
IX. I believe in the Holy Ghost, who spoke by the Prophets, though some were sometime mistaken and deceived.  
X. I believe the Church to be, as to the better Part of it, holy; and the Communion of Saints.  
XI. I believe the Remission of sins, effected by a sudden Collation of the Holy Ghost upon the wicked.  
XII. I believe the Resurrection of the Body, as to the better part of it, and life Everlasting, not without some fear of the contrary.  
§. 3. Neither will equal Judges deem this Spanish Collector disingenuous (if not defective) in his Collection, for those who have searched into the Jesuits writings, can easily make Proof of these and many more such prodigious Articles from other noted Authors of the Society, whose Books when Printed have their Superiors approbations and attestations, even then when their mouths have been opened (with acclamations to the Beast) in blasphemy against God, to blaspheme his Name and his Tabernacle, and them that dwell in Heaven, having power given them from the Dragon and the Beast 
* Rev. 13.5, 6, 7, with 2.6. , whiles thus by their shameful credenda, they account the blood of Christ an unholy thing, and do despite unto the spirit of grace 
† Heb. 10.29. . We find not less than 40 years ago Mr. W. Crashaw in his Book Entitled [The Jesuits Gospel] did clearly evidence from their approved Writers 
* Turselinus Greg. de valen. Gretzerus C. Sribanius alias Bonarscius Ant. Possevin. who extols Just. Lipsius' a Jesuited Apostate for his book de virgine Hallensi Antwerp. 1605 Ignat. Armand. etc.  several other damnable Doctrines of the same strain with those forementioned asserted by them, 
1622.  viz. That Mary's milk may be compared with the blood of Christ; yea, that the merit and virtue of it is more excellent than Christ's blood; that Mary is partaker of the Divine Majesty and Power, and fellow with God, who (say they) hath divided his Kingdom with Mary, keeping justice to himself, and yielding mercy to her; that she did help God in the work of Man's Redemption, and man may appeal from God to her, for whose mediation, God oftentimes sooner hears, than for Christ's; That the sins and spiritual diseases of the Soul are cured as well by her milk as his blood; that the best compound for a sick soul is to mix both together, and that a Christian may lawfully by faith lay hold of both as well as one.  
§. 4. And though Scribannius in his Amphitheatre of the Jesuits Honour 
* Palaeopoli. i e. Antwerp. 1606.  (enroled by Possevine 
† Apparat. Sacr. Tom. 1. lit. C.  amongst approved Popish Books) labours to smooth these horrible Tenants, yet he did not one jot amend them, as we may discern from a taste of his Poetry 
* Amph. Hon. l. 3. c. 8. p. 356. 2 edit. , here noted by Mr. Crashaw.  

Haereo lac inter meditans, interque cruorem,  
Inter delicias uberis, & Lateris.  
Lac Matris miscere volo cum sanguine Nati,  
Non possem Antidoto nobiliori frui  
Ergo parens & nate, meis advertite votis:  
Lac peto, depereo sanguinem: utrumque volo.   

My thoughts are at a stand, of milk and blood,  
(Delights of breast and side) which yields chief good.  
And of her milk mixed with his blood I'll make,  
The Sovereignest Cordial sinful soul can take.  
Mother and Son, give ear to what I crave,  
I beg this milk, that blood and both would have.   
Belike he thought Verses would fitly express that faith which hath no other foundation than a Fiction, any more than many of those novelties which by the instigation of the Jesuits were in the Council of Trent imposed upon the Christian world. But it doth not suit the design in hand to make any further rehearsal of the erroneous Aphorisms of the Loyolan Faith 
* Vide Aphorism. Jes. 1608. , the chief Heads of which have been long ago particularly taxed and refuted by the Learned Chemnitius 
† Theolog. & Doctrinae Jes. precipua capita Rupellae 1589. in 6. vol. 8.  and Chameir 
* Epistolae Jesuiticae prima dat. 1598. Edit Genev. 1653. , and also several concerning the holy Scripture, the Person and Offices of Christ, the holy Spirit, the Providence of God, the will of man, etc. by Elias Hausenmullerus 
† Hist. Jesuit. Ordin. 1595. cap. 9 , when (which is rare) he was effectually brought off from their Society which he had espoused, and by many of our English Worthies up and down in their Writings, both heretofore and of late, amongst whom the industrious Mr. Pool hath shaken the fundamentals of these Arch-Papists, the Jesuits, and proved their Faith to be a nullity (as an Idol is nothing) in his Book now the 3d. time under the Press at Oxon. Maugre the scare of Captain Everards' Hand Grananadoes at London; and though a brisk Rethoricaster of the Club, Sergeant of a Division came to make sure footing upon his laying aside of the Bible, and fixing his Foundation of Oral-Tradition; yet the smart Dr. Tillotson (as second, to the much admired Mr. Stillingfleet) hath so malled him with the true Rule of Faith, that his slippery distinctions of speculative and practical self-evidences, etc. will be found very insignificant to support this sure-footer, when that worthy Person shall in his Reply detect his Sophistry and pull off his Complimental Hat and Feather, the Artifice of Jesuitical Equivocation, whereby he does but beat the air, while he thinks to baffle a well studied Logician in defence of the Bible, the only Rule of the Christian Faith.  
§. 5. Before I pass to the next Section, it may here be remembered how the Gallican Bishops (notwithstanding the Equivocating disavowry of the French Jesuits) did 1643. 
* Mouns D'St. Amour. Journ. Contin p 28.  censure the Books of the English Jesuits, Mathias Wilson and John Floyd, who went under the names of Edward Knott and Daniel OF Jesus, That in a Pestilent and execrable judgement 
* Pestifera & execrabilis qua symbolum Apostolorum Sanctissima Regula nostra fidei in profanos & impios sensus delatum est. ibid.  they had wrested the Apostles Creed, the most holy Rule of Faith, into profane and ungodly senses; since that time for near 20 years, how great a smoke the French Jesuits or Molinists Tenets about effectual grace and sin, against the Jansenists have raised at Paris and Rome, we have a full and ingenuous account from Mounsieur D' St. Amour Doctor, and sometime Rector of Sorbonne, who was employed on the behalf of the Gallican Churches to transact that affair, wherein though he gained the favour of private conference with the then Pope Innocent Xth. yet the (so called) Head of the Church, was so inspired by Donna Olimpia (who used to give Instructions to his Nuncio's 
* See her Life p. 10. ) and influenced by the Jesuits, he could obtain no due consideration of his short memoir about the 5. famous Propositions. But after his tedious waiting, he found that the Cardinal's judgement was only Prudential, i. e. such as was for their own interest; and the Pope innocently told him 
* Jour. part. 3. c. 12 p. 120. Oct. 1651.  he was no Divine, he could not take the toil to understand the terms of the Questions, Because (said he in Italian) It is not my Profession; besides that, I am old and never studied DIVINITY. Having to the like motion of the said St. Amour about a quarter of a year before 
* July. 1651. part. 3. c. 4. p 78.  replied, by showing him a Crucifix which he said was his counsel in such affairs as those: that having heard what would be represented to him, he knelt down before that Crucisix, to take at the feet thereof his Resolution according to the Inspiration given to him by the Holy Spirit, whose assistance was promised to him, and could not fail him; So the Beast opened his mouth in blasphemy against God 
* Rev. 13.6. . And before two years were over (viz. June 9 1653.) made a Constitution, declaring and defining in favour of the Jesuits, who were confident the King of France would force it to be received at whatsoever rate it was 
* D S. Amour's Journ. part 7. c. 2. p. 431. , That the V Propositions were impious and Heretical, so merely upon the Jesuits false suggestion of matter of Fact, he gravely Decrees Articles of Faith, which occasioned D' St. Amour's Confident to write this Observation to him 
* Id. , That 'twill ever be imprudence to bring a cause to be examined before a Judge (though the Pope in Cathedrâ after his Devotion to his Crucifix) who understands not the terms of the matter in Question. The Jansenists affirm 
* Provinc Let. 17. in mist. Jes. p. 343. Mar. 24 1657.  upon the Test of 60. of their Doctors, that the Five Propositions censured are not to be found totidem terminis in Jansenius 
* Gazet. , though they easily discovered 50. errors in the Jesuit Molins' works. To render which more palpable to be took notice of, it seems the Jansenists* have lately Printed the New Testament in French, which the Fiery Jesuits are enkindling fuel to burn that it may not be read, lest by that true light of God's word there be a manifestation of their abominable points of Faith, which indeed are no other (as Lucius observed 
* Prefat. ad Hist. Jes. Bas. 1627.  40. years ago) than a monstrous Hodgpodge of old Errors and Heresies blended together after the mode of a new Oleo, by communicating with the Naetetians, Praxeans, Anthropomorphites, Collyridians', Gnostics, Carpocratians, Pharisees, Manichees, Nazarites, Catharists, Massilians, Pelagians, Mahometans, Priscillianists, Ebionites, and what not? to over-turn the Fundamental Articles of Christianity.   

Sect. 2.  
§. 1. Neither are the Ignatian Doctrines opposite only to the true Faith, but their maxims are also contrary to all good manners, yea contradictory to all the common Notices of Holiness, and the Rules of Right reason. Jesus saith, straight is the gate, and narrow is the way which leads to life, and few there be that find it 
* Mat. 7.14. . But the Jesuits say, easy is the gate, and broad the way, and many, yea any, may find it: if they follow but the Doctrine of probable Opinions, and the artificial direction of the Intention, which really are the prodigious Loyolan Vipers that eat out the very bowels of morality. Those reasons of good and evil, which are eternal and indispensible, the natural Laws of equity, and also those necessary institutions of sanctity in the holy Scriptures are slighted, and shuffled away, by this monstrous generation of men shall I say? or beasts, who have laboured in many works to propagate Epicurism and sensuality (and as some observe 
* Remonstr of Curez. of Paris 1657. ) teaching men to be Sceptics in all things, and to find out ways, not to exterminate the corrupt maxims of men, but to justify them therein, and to instruct how they may with safety of Conscience put them in practice.  
§. 2. 'Twill be sufficient proof of this charge here, if I only in a matter of Fact (which the Apologist 
* Add. to. Mist Jes. p. 124. 125.  for the Jesuits, acknowledged to be true, and pretended reason for it) present to view a short Scheme of some of those impious maxims, which are faithfully collected out of at least 60. Modern Casuists approved by the Ignatian tribe, as I find them dispersed in that unanswerable discovery of their immorrality, The Mystery of Jesuitism containing the Provincial Letters with the Additionals concerning that affair rendered into our Mother language, unto which I shall refer the Reader, who may there (allowing ordinary Erratas of the Printer) see and examine (if need were) the Authors themselves, as I have done some of them, who make it their business to represent every sin as a diminutive, to vent new Notions of good and evil, and indulge men in an impudent, impenitent violation of all the weighty precepts of the most just and holy Law, and the necessary Rules of the blessed Gospel.  
§. 3. Cast but your eye upon the margin, and you may see noted there the Pages wherein are such blasphemous and impure streams as these following, and the like; flowing from the hearts and pens of the Novel Casuists of the Ignatian Society, who affirm, that he who hath a will to commit all the venial sins that are, doth not sin mortally 
* Add to Mist. of Jes. p. 98. §. 37. p. 125. Lond. 1658. , and that all the breaches of the first and second Table of the Decalogue, are no sins at all, when they are committed by any man out of ignorance, surprise, or Passion. Recollect the first Table, and we shall find against the  
(1.) Commandment therein, besides that horrible Atheism which they do every where encourage, they are so monstrously vile as to assert, That 'tis sufficient a man Love God any time before he dies, or at the point of death, or on holidays, or once a year, or once in five years 
* Mist. of. Jes. Let. 10. p. 151. ; That we are not so much commanded to love God, as not to hate him: 
† p. 153.  They disengage men from that irksome obligation of loving God actually, and Print with Approbation, That a man may be saved without ever loving God in all his life 
* Let. 11. p. 160. . Animus meminisse horret, I even tremble to transcribe it. Oh (as the Prophet Jeremy said) that mine head were waters, and mine eyes a fountain of tears that I might weep, because men make void this great Commandment. Oh! that vile wretches should dare to sport themselves with the Love of God and sleight this great thing, this indispensible duty! no marvel these men disparage effectual grace, and traduce the piety and zeal of others for their strictness in Christian morality, as a mark of Heresy, with which I know they'll brand me whiles I republish these things; but their reproach I account mine honour, and proceed to show that against the  
(2.) Commandment, they assert Idolatry, witchcraft, and abuse of God's worship. In the Indies and in China 
* Mist. Jes. Let. 5. p. 53. 54. , they allowed their proselyted Christians to commit Idolatry by a subtle evasion, viz. That of enjoining them to hid under their clothes an image of Jesus Christ, to which they teach them by a mental reservation, to direct those public Adorations, which they render the Idol Cachi●n choan, and their Keum fucum: 
1646.  so gross was this, that the Congregation de propagandâ fide did somewhat correct but little amend it. Further they affirm, That the diligence of an expert Conjurer in Diabolical Arts may well be thought worthy a reward 
* Let. 8. p. 116. , and that a Fortune-teller is not obliged to restitution if he hath consulted the Devil 
* Add. p. 20 §. 19 ; nor to confession, though he hath expressly invocated the Devil 
† p. 96. §. 28 , and that 'tis lawful to consult a Conjurer 
* p. 111. §. 10. ; and to the abuse of the spiritual worship of God they affirm, that of an 100 easy Devotions (they have invented) to the Mother of God, if a man practise but any one of them, it will open Paradise 
* Mist. Let. ●. p. 120. 124. ; that recreation is the only comfort of humane life, and now a-days many shake off their Pollutions with much more expedition than they contract them 
* p. 138. . Against the  
(3.) Commandment, the Jesuits teach, it is a less sin to swear in common talk by the holy name of God, than it is to eat an egg in Lent 
* Jes. Gosp. p. 70. . Affirming that Laws against blasphemies are abrogated by a contrary custom 
† Add. to Mist. Jes. p. 97. §. 33. , that by the Bull Cruciata, a man may be dispensed with the vow he hath made not to commit fornication, or any other sin 
* p. 95. §. 25. . That 'tis lawful as well in judgement as out of judgement, to swear with a mental reservation, without any regard had to the intention of him who obliges a man to swear 
* p. 110. §. 5. . That to call God to witness to a light inconsiderable Lie, is not so great an irreverence, as that a man should or must be damned for it. Against the  
(4.) Commandment, they affirm, that he sins no more who works on the Holy Sabbath, than he that works upon the Feast of St. Didace the Spaniard 
* Jes. Gosp. p. 70 , whom Sixtus V made a Saint at King Philip's request for recompense (expressly) of his Invasion of England in 88 That 'tis enough to be bodily present at service, though a man be absent as to the mind, provided he behave himself with a certain external reverence 
* Mist. Jes. Let. 9 p. 134.  nay, that a man fulfils the precept of hearing Mass, even though he have not the least intention to hear it, that a wicked intention, as looking on a woman with an impure desire, hinders not a man from fully performing the duty 
* Ibid. , that receiving of the Communion at Easter satisfies the precepts for two years, the precedent and the subsequent 
* Add. to Mist. p. 82. §. 20. ; the like is their conceit of two Clocks striking twelve at some distance on Saturday night, 
* Ib. 81. §. 17.  and that of a secular person or a Priest being fallen into any kind of impurity whatsoever, though against nature, may commendably communicate the same day after Confession 
* p. 88 §. 2.  which they make very easy too, and that of sacrilegious Communions producing grace 
* §. 3. , and of a Priests consecrating without attention 
* p. 95. §. 23 . We see how grossly abominable their maxims are against all the Commandments of the first Table more immediately respecting God.  
§. 4. And we shall find shortly they are as notoriously wicked against all those of the second Table which do respect our Neighbours, whom we should love as our selves; for these strange Casuists teach against the  
(5.) Commandment, which concerns our Relations (to instance in some) as concerning Man and Wife; that 'tis no sin to contract a marriage by personation, as if 'ttwere in a play upon the stage, by using equivocal expressions to elude the Church, when one is forced thereunto by great fear 
* p. 95. §. 24 . That 'tis no injury done to the paternal power a man hath over his Children, for another to persuade his daughter to run away with him, in order to a Clandestine marriage, against her father's consent 
* p 98. §. 39 . That to abuse a married Woman is not adultery if the husband consent thereto, and the rest, too too horrid to be translated 
* p. 110. §. 3 . That women may take their husband's money unknown to them to game withal 
* p. 126. ; and concerning others, that Judges shall not be obliged to make restitution of what they may receive for giving an unjust judgement; 
* Ibid.  that Mothers may wish their daughter's death, when they are not in a condition to dispose of them in marriage 
* p. 139. , that Servants may purloin from their Masters 
* Mist. Jes. Let. 6. p. 80. , that they may conscientiously contribute to the debauches of their masters several ways 
* Add. p. 97. §. 3●. , that a Curate or Pastor of the Church is discharged from the obligation he stands in to endeavour the instruction of his people, when he cannot do it of himself by reason of his ignorance, and that he hath not the means to have it done by another, by reason of the small profits of his Cure 
* §. 34. , you may discern how easily this sort of men fill up their Relations, of which more in their Politics. Against the  
(6.) Commandment which respects our Neighbour's life; they affirm generally, that one may Kill another to prevent a Box o'th' ear, or a blow with a stick 
* p. 18. §. 6. , yea that an Ecclesiastic may kill him who derogates from his reputation by opprobrious speeches, and 'tis doubtful (say they) whether he having made use of a woman may not kill her if she offer to discover what passed between them? they say also that a man may kill a false accuser, nay the witnesses produced by him, and the judge himself, when they cannot be otherwise diverted from oppressing the innocent, &c 
* p. 18. 19 §. 9 12, &c . And you may easily perceive every one will be innocent (as the Irish Rebels) if their case be referred to these Ignatians, si excusasse sufficit, quis fuerit nocens? the direction of the intention shall acquit a man for Duelling, for defending his honour and estate by cowardly killing another when his back is turned 
* Mist. p. 88 89. 90. , yea but for an affront by words or signs 
* p. 94. 97. ; and there be some occasions wherein a Priest is OBLIGED to kill a Detractor 
* p. 98. , a Jansenist had need to look to his life, yea any man that truly represents these things in their naked dress, for that they'll account a detraction when they can spy an opportunity; according to them an Ecclesiastic is not faulty, who procures an abortion, if he doubt whether the fruit of the womb were quick 
* Add. p. 93. §. 13. ; and with them gluttony is not so much as one of their Venial sins 
† Mist. Let. 9 p. 128. 129. . Against the  
(7.) Commandment they do also very accommodately to their own practice, as in the other state cases, to the overthrow of chastity, many of them not fit to be named; but to procure an abomination of them, we may instance in some of their determinations, as that though a woman were sensible what an ill effect her vain and gorgeous dress would work upon the bodies and souls of those that should see her, yet were it no sin at all to make use thereof 
* Let. 9 p. 132. ; and provided a man direct his intention aright, as to pass for a Gallant ('twere well if some of our Gallants did not consult these Jesuits Ethics more than solomon's, yea or sober Philosophers) he may be as debauched as he will, yea and Virgins may dispose of their Virginity as they list without consent of Parents. When (say they) that is done with the consent of the maid, though the father have just cause to be troubled at it, yet neither she nor the Person to whom she hath prostituted herself hath done any injury, nor as to what concerns him hath violated any law, etc. 
* Ib. 131. 132.  That masters and maidservants living together, and mutually induced by that means unto sin, so Cousins of both sexes, if their relapses be but once or twice a month, may continue therein, when they cannot avoid them, without finding the world matter of discourse, or running into some inconvenience thereby 
* p. 146. . Hardened wretches! they think not, neither would they have others think of the inavoidable great inconvenience of lying for ever under the wrath of God for these things 
* Eph. 5 4.5. Rev. 21 8, 27. 1 Cor 6.9. M●t. 5.28.30. Heb. 13 4. . Alas! they affirm that its law, for persons of all qualities, conditions, and sexes, to go to the stews or places of common prostitution (intending to convert women) though it be very probable, as frequently before, then will they commit sin themselves 
* Mist. p. 146. 147.  and the like abominations 
† Add. 94. §. 14. 96 §. 27 etc. . Against the  
(8.) Commandment they encourage theft, cheating, and simony by their shameful determinations; That a woman may take money from her husband to game withal, etc. 
* Mist. p. 133.  and a son may with a safe conscience steal from his Father 
* Add 93. §. 12. , that 'tis lawful for servants to rob their masters to make their wages proportionable to their service 
* 126. , that a Religious man may quit his habit to go and steal, as well as go incognito to the stews 
* Mist. p. 69. , and Merchants may use false weights to gain the more, that cheating is lawful under the notion of their contract Mohatra, when a man buys a Commodity for 30 l. to be paid within a year, and then sells it immediately to him that he bought it of, for half so much ready money 
* p. 107. , then when the Jesuit hath gotten that he is sent away by his Superiors, as was intended before the bargain, and the Tradesman may get his money when he can. Simony they allow of, though money be the principal motive 
* p. 75. Add. 20 ●8. , and that they who trade in Benefices sin not whatsoever bargain they may drive if they direct their intentions right 
* ●●6. , and further, that a man is not obliged to restore what he hath stolen by trivial and inconsiderable thefts, whatever the total sum thereof may amount to 
* 112 §. 16 ; yea these Incendiaries lay it down, that a man hiring a Soldier to FIRE the barn (or any other house or City, magis & minus non variant speciem) of one that hath offended him, he ought not to make restitution; for no man is obliged to that, if he hath not done that which is unjust 
* Mist. Jes. Le●. 8 p. 109. 10. . Against the  
(9) Commandment, these lose Casuists are grossly peccant in following the father of lies by their Equivocations and mental Reservations, in the Artifice of which they glory. Navarre extols the Doctrine of Equivocation 
* Azpiler. Enchir. p. 348. , instancing, they had it from their S. Francis, who being asked by Sergeants pursuing a murderer, whether he saw such a one pass that way? he answered, by putting his hands into his mittens, saying, he passed not this this way, meaning (against common sense) through his mittens or manacles. Hence the Jesuit Card. Tolet, in a book of his 
* De Sacerd. l. 4. c. 21.  privileged by the Pope's order, determined, If a man upon oath before a Judge be demanded whether he did such a fact (though really he did it, and by virtue of his oath to the F. General) he may, say, I did not, reserving in his thoughts, not at this time: So if a man ask his wife whether she be an Adulteress, she may say, no, meaning that I will reveal to thee: others determine 
* Mist. Jes. p. 128. 129. 130. , a man may swear he hath not done such a thing, whispering to himself that none can hear (when he speaks the other loud) this day or before I was born, or have in reserve a general intention to give that sense which a prudent man (i. e. a cunning Knave) would, so promises oblige not (though solemnly made with an oath) when a man hath no intention to engage himself when he makes them. They affirm further, That a privilege is authentic, though obtained by discovering but some part of the truth, which known would not have been granted 
* Add. p. 95. §. 23. . It's allowable to defame an adversary by charging him with crimes he is no way guilty of 
* p. 111. §. 6  (yet kill another detracting you) in their Theses at Louvain 1645. 'Tis only Venial to calumniate, and impose false crimes, to ruin their credit who speak evil of us 
* Mist. Let. 15 p 250. 251, 252 253. Add. p. 139. ; this being instilled into the Empresses daughters in a few days by raising false reports, put the whole Court into a COMBUSTION and Alarm, till Quiroga the Capuchin persuaded the Empress to disbelieve that pernicious maxim Discatellius the Jesuit had insinuated from 20. more of his confreres, who say, they can with safe conscience detract, as they did 1655. a work of Charity for Relief of the Poor in Picardy and Champaign, by saying the Collectors had employed it against the state which was false, wherefore he had a ground for his Character, who said the Jesuits were Concinnatores mendacii, composers and polishers of a lie; yea they are such Casuists as allow a Judge upon the Bench to give sentence for friendship, according to one of their probable opinions contrary to his own judgement 
* Mist. Jes. 8. p. 107.  and equity. Against the  
(10.) Commandment, these Patrons of unrighteousness put a varnish and gloss upon self-love, covetousness, envy, ambition, and all the exorbitant motions and first rise of the heart to the transgression of God's righteous Law. They who can lay aside an actual affection to God, do fond admire themselves for whom their greedy desires are ever craving: for they affirm, that Envy is no mortal sin, when it is conceived only at the temporal good of our Neighbours 
* Add; 21. §. 25. , and allege for a ground, that the good which is in temporal things is so slight, and of so little consequence in relation to Heaven, that it is of no consideration at all in the sight of God and his Saints 
* Mist. Let. 9 p. 127. . They hold that ambition, which is an inordinate desire of dignity and greatness, is of itself one of their Venial sins, so they say is covetousness 
* Ib. p. 126. ; vanity, & self-satisfaction with them, are not sinful, but rather the gifts of God 
* Ib. p. ●27. , and thereby blasphemously charge God to be the Author and fautor of sin; and if a David make a Covenant with his eyes not to behold vanity, these Sensual Doctors will jeer at him, and say a beautiful woman is a Ghost to him, he is a melancholy fool, an enemy to divertisement, one that hath the symptoms of a weak and unrefined disposition; such as hath not those generous and natural affections it ought to have 
* Ib. p. 124. 125. . By a glance at these maxims so contrariant to all the Commandments in the first and second Table of the Law, it is evident what kind of morality is requisite with the Seraphical Ignatians.  
§. 5. 'Twill not need much labour to evince, that they who thus endeavour to make void the precepts of the Law, are not wanting to evacuate the gracious prescriptions of Faith and Repentance commended to us in the Gospel, as necessary means to eternal life and happiness. For in opposition to  
(1.) That lively obediential believing which our Lord Redeemer requires of every one that would be saved 
* 1 Jo. 3. 2●. Acts 16.31. Mar. 16.16. Jo. 6.29. Rom. 16.26. , they do not only commend the Faith of the Collier, who when asked a reason of it, answered, He believed as the Church believed; and to the Question, how the Church believed? answered, as he believed 
* Add. 83. §. 21. ; but also that a man may be saved in any Sect, yea, if an Infidel find any thing of probability in his own false Religion, he is not obliged to embrace the Christian faith proposed to him, though he find himself more inclined to believe the latter unless at the point of death, and according to some, not then 
* 99 §. 42. ; when say they, he is capable of receiving absolution, how palpable soever his ignorance may be, of the mysteries of faith; nay, though out of pure negligence, he knows nothing of the B. Trinity, or the Incarnation of our Lord Jesus Christ 
* 112. §. 17 . And a man shall not be obliged to omit those occasions and propositions wherein he runs the hazard of damnation, if he cannot do it with ease and conveniency 
* 126. ; further they affirm, that natural Reason (which yet we see they have abused, in contemning the Commandments) the light within (the Quakers call it) is sufficient to guide all our actions, and enable us to discern, when it is lawful for a private man to kill his Neighbour. And be sure every Ignatian (qua talis) will then account it meritoriously seasonable to kill and slay when he hath his Superiors Command whether right or wrong, for than judicium discretionis, all judgement of discerning is banished 
* Tolet sum l. 4 c. 3. T●mierus. , and when this is done, they render insignificant.  
(2.) The Evangelical Doctrine of Repentance, which is necessarily commanded, as well as faith in our Lord Jesus Christ As concerning the former, so concerning this great point, the determinations of the Jesuits are so gross, that they turn the grace of God into wantonness, and encourage sin that grace may abound, for they conclude the duty sufficiently discharged by a sleight auricular confession or whispering, an acknowledgement into the ear of any Priest; and to make this easy, they assert, that a general confession, shuffling in that last sin, the (pretending) penitent chargeth himself with amongst the rest, may suffice 
* Mist. p. 139. , and that men may be sparing too in confession; they instance amongst others in this, that to carry away a Maid is a circumstance a man is not obliged to declare, when the Maid had consented thereto 
* Ib. p 141. : and to qualify confession when 'tis made, they account a little Attrition (as they call it) or imperfect contrition, i. e. sorrow for fear of damnation, enough to reconcile the sinner to God; one Act of it, though but little and remiss, can blot out any, even the greatest sin 
* Toll. de Sacer. l. 3. c. 5. n. 4.  (imagine in their Sacrament of penance) a certain little inward grief of mind, is required to the perfection of Repentance 
* Maldonat. , and if that be troublesome to a man, he may get commutation or some body else to do it for him, or be supplied by an indulgence 
* Tollet. Em. Sa. de satisf. n. 10. ; and (say they) He ought not to be denied absolution who continues in habitual sins against the laws of God, Nature, and the Church, though to the Priest he discover not the least hope of amendment; nor he who acknowledges that the very presumption of being absolved, had encouraged him to sin with much more freedom than he might have done, had it not been for that presumption 
* Mist. Jes. p. 145. ; they add further, If he who is confessed, to the simple demand, Are you sorry? say, yes, The Confessor is obliged to believe him 
* Add p. 22. §. 29. , and absolve him, though in the next occasion of sinning, and quit it not, though it be of Incest 
* §. 31. §. 33. §. 34. , and to absolve toties quoties, young people who grow worse and worse, though they do not in the least measure reform their faults. 
* §. 35. p. 99 §. 43.  But I perceive I have made an excursion beyond mine intended bounds, whiles I am reciting these pernicious maxims, which I hope look more ugly, being brought to the light of God's word that will make them to fall before it, as Dagon before the Ark, and disgrace this Pageantry which the Ignatians fabricate to justle out the real practice of Repentance, without which they who harken to the Resolutions of these new Casuists, will likewise perish with them, and be cast into the fire 
* Mat. 3.8, 10. Luke 13 3. ; for though the Jesuits account many necessary Commandments in the Gospel, as Evangelical counsels, which they are at liberty to take, or not, God will not be mocked, or put off with subtleties: But Whosoever shall break one of these least Commandments (in his Law or Gospel) and shall TEACH men so, he shall be called the least in the Kingdom of Heaven 
* Mat. 5 19 . It is plain (however I know they would wrest this, as all other Texts which urge holiness, unto their own destruction) that though with the Pharisees (to whose manner of speech our Saviour seems to allude) they may account some sins little, 
* Per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 elegantem Spanhem. and Glassius.  venial, Peccadilloes, not to be regarded; yet considering the comparison in the context put for a Negative, they shall be excluded from the Kingdom of Heaven, ubi nisi magni esse non possunt, where, saith St. Augustine, all are great ones.   

Sect. 3.  
§. 1. Before I can yet pass over their corrupt principles, the scope of this Discourse requires I should evidence, that the Ignatian Don's are not less extravagant in their Aphorisms of Policy, than in their recited Doctrines of Divinity, and maxims of morality; what ever hath been disliked by sober men in Machiavels Politics, is greedily entertained by these Pragmatical Statesmen of the Papal-Court, yea, and much more is conceived and published by them, regnandi causâ, for the advancing of their own Dominion to the violating of all right, the subverting of Christian Societies, the abrogating of Oaths and Contracts betwixt Princes and their people, and removing all the grounds of security, upon which a well ordered Government can be established. For 'tis but a Compliment that the Author of Fiat Lux would insinuate with our English, to have them at least account the Pope a Gentleman and a brave Prince, sigh really they set him up above all Emperors and Princes, as hath been often proved out of their writings 
* See Romish Positions of Rebel. Pr. 1650. Hosp. l. 1. Bishop. Tayloyrs Disuasive. Dr. Du Moulins Vind. Answ. to Apolog. 1666. Dr W D. of Sanguinary Laws 1664. etc. , yea, above all that is called God.  
§. 2. He that would be satisfied more fully concerning their detestable Tenets of this nature, may easily be taught with faithfulness where to find a store of them cited by our Authors in the margin. I shall instance in a few, as concerning the Supremacy of Government. They hold the Pope not only to be Head of the Church, but to have Supreme Temporal Power, at least in ordine ad spiritualia (saith Bellarmine) and for what he shall account fpiritual. Baronius another Cardinal Jesuit 
* Bell. de. sum. Pontif. l. 5. c. 6. & 8. , will a-warrant him to kill and devour whosoever are his refractory Adversaries to the obtaining of it 
* Epist. & Paraen. circ. venetos. , neither need he fear any opposition if the principle of some of them would hold; that he hath all Authority in Heaven and Earth, both Spiritual and Temporal, over all Princes of the world, as over his Subjects and Vassals; as by a deserving person is well observed from them in a close Discourse about the occasion of our sanguinary Laws 
* Horae subscecivae p. 7 Lond. 1664. , which had their rise from the Jesuits treasonable positions in extolling the Pope's power over Princes; so superlatively did they magnify it, that Bellarmine 
De Pontif. l. 1. c. 7. 3. and De Laicis c. 18.  makes Punies of all the Potentates in the world, when by reason of the Pope's power he saith, an Emperor must content himself to drink, not only after a Bishop, but a Bishop's Chaplain; and Kings are rather Slaves than Lords, Church men being as far above them, as the Soul is above the Body; that Bishops, who are at the Pope's Nod may depose them. It's clear, these Ignatians do hold as Mosconius writes 
* De Maj. ecd. l. 1. de S. Pontif , that the Pope is above Law, against Law, without Law, and therefore can do all things; ('tis their Art to blaspheme; say they) he is Rex Regum, and Dominus Dominantium, King of Kings, and Lord of Lords; every rational creature is subject to his power and command, and in short, he hath one and the same tribunal with God himself. They apprehend the sublimity and immensity of the Supreme Bishop to be so great (said Cassenae●s 
* Citante Bishop Tailor Diffu. 1 part. ) that no mortal man can comprehend it, no man can express it, no man can think it.  
§. 3. Hence they give out to their credulous fellows, not only that the Pope can increase the number of Holy Scriptures, and Canonize Saints (which is a note above Ela in spirituals) but that he can dethrone Kings, and dispose of all temporal Dominions at his pleasure 
* Review of the Council of Trent. . F. Suarez 
† Def. Ed. Cath l. 3. ●. 23. §. 10. 18, 20, & l. 6. c. 4.  after Bellarmine says, the power of the Pope extends itself to the coercion of Kings with Temporal punishments, and depriving them of their Kingdoms when necessity requires; nay, this power is more necessary over Princes than over Subjects; and he adds, every Christian Kingdom depends upon the Pope, who can immediately of himself depose the King, and compel the Kingdom to execute it, if necessary, otherwise he allegeth his power were not only inefficax, but insufficiens. And to encourage subjects to entertain this Doctrine, and yield obedience to the Pope, not only Mariana, Scribanius, Sa, Santarel, deliver strange things of this nature, but Suarez further affirms 
* l. 6. c. 6. §. 23. etc. 4. §. 20. , that an Excommunicate King may with impunity be deposed or killed by ANY ONE, yea, and that English Jesuits may show they are as well learned in these horrid Aphorisms, we have F. Creswel (or Parsons) under another name 
* Andr. Philopat. count. Edict. R. Angl. §. 2. n. 157. 160. p. 149.  laying it down as a matter of Faith and certain conclusion, That if any Christian Prince whatsoever shall decline the Roman Religion, or desire or seek to reclaim others from the same, he presently falleth from and looseth all Power and Dignity, and that even before any Sentence of the Pope is pronounced against him; all his subjects whatsoever are free from all obligation of any Oath of Allegiance to him as their lawful Prince, and if they have convenient strength (which one 
* Tolet.  of their Doctors said, the English do well to put in) they ought to eject such a one from the Government of Christians, as an Apostate, and an enemy of the Commonwealth; yea, that the Subjects may not only lawfully depose such Princes, but also that they are BOND to it by Divine precept, the strictest bond of Conscience, and the utmost hazard of their Souls. This Gentleman had said before 
* Id p 109. Si Imperator vel Rex haereticum savore pro●equatur, ipso facto regnum amittet. , that if an Emperor or King favoured an Heretic (i. e. one who takes the Scripture for his Rule) he hath ipso facto lost his Kingdom. Tresham and Bridgewater write after the same Copy: and Bellarmine saith, It is not lawful for Christians to tolerate such a King, who endeavours to persuade his subjects to embrace that Heresy, viz. that Religion 
* L. 5. de Pontif. c. 6.7. & 4. .  
§. 4. Now to stir up people to take their counsels to eject their lawful Princes, they deliver, that people may refuse to pay tribute to Kings, as being unjust, according to a probable Opinion 
* Vide Add. to Mist. Jes. p. 92. §. 3. 4. , and that Subjects do not sin, when they refuse without any reason alleged, to submit to a Law whereof there hath been a legal Proclamation by their Prince: and for Clergymen they are not subject to secular Princes, neither are they obliged to any obedience to their Laws, though not any way contrary to the state Ecclesiastical. Whereupon they make nothing of it to vacate all Constitutions, Decrees, and Covenants, how solemn soever betwixt Princes and people, especially upon pretence of Religion they are peremptory, Faith is not to be kept with Heretics, particularly the Emperor is not obliged to make good any Privileges granted to the Protestants when he was in straits 
* Jo. Paul Windec de haeres. extirp. p. 324. ; and the subjects of England (as others in such circumstances, or when it pleaseth the Pope) are disobliged from their Oath of Allegiance 
* Bellar. de sur. . The famous Historian Thuan assures us; They taught publicly both in the Pulpit and Press, that Princes were not bound to keep touch with Sectaries, alleging for Proof the Council of Constance; and if Oaths bind not, farewell Trust, which is certainly no more to be regarded, than is consistent with the Ignatian interest, for either they'll swear by Equivocation which they account laudable 
* Talent Just. Sacerd. l. 4. c. 21. , however an Heathen 
† Cic●ro.  would condemn their shift, saying, Fraus non dissolvit sed distringit perjurium, i. e. Craft in an Oath doth not lessen, but strengthen perjury; or, else they'll conceit the Person to whom they swear incapable of an Oath, and they think the incapacity considerable, if the Pope and their F. Gen. have not a kindness for him, 
* Appian Plantus.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Pactum non Pactum est, & non Pactum pactum est cum illis lubet.  
§. 5. After they have indoctrinated Princes and Subjects in such previous Lessons as these, than they show them what conclusions arise from such premises, as, 
* Rossaeus p. 649. 670.  The Right of Kings depends upon their devotion to the Pope, rather than succession, magis in ultione haeresis quàm in cognatione sanguinis, rather in an endeavour to be avenged on Protestants, than in the legitimateness of their Pedigree from their Ancestors, as we may see in Reynolds, under the Title of Rossaeus. Then Conclusionês Politicae sub Regis Domini nostri Praesidio, as the Jesuists published at Madrid 
* Alph. d Varg. c. 5. , instructing the King of Spain their grand Protector 
† Spec. Jes. p 217. 218. , to promote their Universal Monarchy (for which a late Writer would persuade us the King of France is now a Competitor, though the Parity of reason is not so apparent) by determining he was consecrated to invade and seize upon other men's Dominions, and on the other hand they conclude, the French ought not to admit the King of Navarre 
* Rossaeus p. 466.  because a Calvinist and Protestant, neither Queen Elizabeth nor King James for the like reason 
* Parsons of succession. ; and thereupon they at Salamanca determined, that whatsoever Papists should not desert the defence of the English (under their lawful Sovereign) and follow Hugh Oneele (the Rebel) would sin mortally, and could not obtain life everlasting except they desist 
* Determ. Salam. . And F. Parsons did pronounce sentence, 
† Doleman p. 216.  that whosoever did consent to the Succession of a Protestant is a most grievous and damnable sinner. And so keen is the rage of these Jesuits against truly Evangelical Christians, that as Dr. Du Moulin in the Epistle to his excellent Book [The sincerity of the Protestant Religion] told the Archbishop of concerning the Flanders Jesuit under the Title of Philanax Anglus, Their very stile is a continual casting of FIRE BRANDS and FIRING of Granades to scatter the Protestants in all the Parts of the world: for they called Queen Elizabeth Jezabel, and the English-Wolf, the Elector of Saxony an Hog, W. of Orange the Prince of Beggars, and those Princes who, though Papists, do give the least indulgence to Protestants, they call half-Catholicks and Politicians, in derision; nay worse, as Henry 4th. of France, a Renegado Apostate, concluding they ought to be oppressed with Poison, Sword, FIRE, Gunpowder, and the like machinations; as Stapleton said, they account such Politicians in some sense worse than Heretics and Turks, because they refuse to defend Catholicism by weapons and wars, and aught to be driven out of all Cities, as the old Athenians expelled Diagoras and Protagoras, proposing a reward to him that would kill them 
* Orat. Duaci contr. Politic. , unless the House of Austria, none else may expect favour. In the Parisian Massacre Guignard the Jesuit was vexed they had not, opened the Basilick vein, i. e. stabbed Henry King of Navarre, together with the rest 
* Hosp. l. 4. p. 216. l. 1. c. 6. de Reg. . And Marina * before him commended the Murderer of Hen. III. saying, O Memorable Action! by murdering the King he got to himself a great name: Bader and Cracius Jesuits were in such an heat, that they affirmed there could be no Peace in Germany so long as the Augustine Confession was not abolished, and the Protestants the defenders of it slain and BURNT, for that kind of men could be no otherwise softened and dissolved but by the flame of FIRE; and F. Peter an Italian and Master of the Spiritualities, wished such a spirit in their people as was in those who made the Butchery in France, saying, unless in Germany there were such another, the Jesuits could not be safe 
* Hausen mul●. p. 126. , whereupon one of those before, said 
† p. 16. , It behoves us in following our Military Leader to rush in upon all that oppose the Pope by Counsels, Words, and Writings, and to take them off by FIRE and Sword. We see the temper of the Gentlemen by their expressions, and what we may expect when they gain opportunity. And we are certified 
* Alph. de Varg. c. 5. 7.  'tis the Property of their Society, daily to bring forth new INVENTIONS, to bring men to God, i. e. to their Religion and Society by the use of Arms, Terror, FIRE. 
1601.  W. Watson the Priest did 60. years since Charge Parsons the Jesuit with certain Principles of the Jesuits at Sevil 1590. for the Reformation of England, 
* Cited by Mr. Prie n Pref. to Vind. E. 3.  amongst which this was one, that all the great Charters of England must be BURNED. But though we have been made sensible enough of the Flames of these Incendiaries, yet through God's goodness their Plots have not took effect according to their projects, to evert our Civil as well as Religious Privileges; neither hath their Catholic Holy League as they called it 
* Thuan. l. 63. 1576. 1577, 1598. , solemnly entered into and renewed, ut Evangelium radicitus ex orbe toto extirpetur, that the Gospel-Religion should be clean rooted out of the whole world, done much more than discovered what TEMPER they are of, which is evident from these and the like abominable Tenets, I might transcribe out of several other Authors (as well as many more out of these) besides those that I have named; many of whose Principles you may see in Lucius his History 
* L. Luc. H st. Jes. l. 2. c. 1. p. 179. , where you will be directed to them.  
§. 6. 'Tis true, though these fiery Principles have been vouched again and again by the foremention'd Authors, and all the Actors of them extolled and commended by Sixtus V Pope, by Guignard, Gneret, Verone, Varade, Barisonius, etc. Jesuits, yea and so far by their learned Cardinal Peron (whom King James refuted) holding Kings may be deposed when the Pope sees Cause, that rather than desert the Tenet, he would choose to burn at a stake; Yet some of the Ignatian Society have in straits pretended to except and make Apologies to take off the Odium: not by denying the matter of Fact which is to be seen and read of all men; but alleging these are the Opinions of particular Doctors, a postnate formal order of their F. Gen. Cl. Aquaviva concerning Marina's Book, with P. Cottons Declaratory Letter to the Queen Regent of France, and other evasions about santarel.  
But all this Paint will soon melt away, when we do but recollect, (1.) Their Constitution and Charter of Privileges 
* Ut suprâ c. 2 p. 14. , for correcting, expunging, and burning what Books they please, whereby the F. General hath such an influence upon all Subordinates' (with whom he corresponds) that he indispensably requires blind obedience to himself as unto Christ, so that they are not to dispute whether the matter be right or no when 'tis once commanded, but do it; now in this Case, when there is no disallowance of the Doctrines in many Authors of the same stamp with Mariana's the Lawyer's rule (if any any where) holds, s●il. Qui tacet consentire videtur, silence is consent. A Father of the Society concerning a passage in F. Barry, told the Author of the Letters to the Provincial 
* Let 9 In. 3. 1656. p. 123.  as a thing worthy his knowledge, That there is a certain Order of our Society containing a prohibition to all Booksellers to Print any work of our Fathers, without the Approbation of the Divines of our Society, and the Permission of our Superiors. This order was ratified by three Kings in France 
* Hen. III. ma. 10. 1583. Hen. IU. De. 20. 1603. Lew. XIII. F. 14. 16●2. , so that our whole Body is responsible for the Books of any one of our Fathers. This is a particular Privilege of our Society, and thence it comes to pass that there comes not any work abroad, which proceeds not from the Spirit of the Society, so he. Now when we find a very great number of their choicest Scholars and most admired Doctors stiffly asserting upon the matter, the very same Anti-magistratical Principles, and that they are animated by one and the same spirit, and that they do persevere in their Opinions, not expunging them in many Authors, but approving them under the hands of three Superiors, when too, they are severe in purging out and prohibiting contrary Tenets (as particularly in the Venetian writings) 'tis but reasonable that these forementioned should be charged upon them (who so hug a probable Opinion) as their avowed Principles. We can see them quick enough (which argues their settled fiery temper against Princes, who do no favour them) if our Edw. VIth. be but styled Admirandae indolis Adolescens, i. e. a young Prince of admirable towardliness, with a deleatur upon all places where it is found 
* Index Hisp. l. expurg. p. 93. & 148. 150. Ind. l. prolib. Sect. 2. etc. ; so if Frederick Duke of Saxony be termed an Illustrious, Wise, and Christian Prince, because a Protestant, it must be blotted out; yea, and all Epithets whatsoever in Praise of such 
† Azor. Inst. mor. l 17 , and Dedicatory Epistles to them, as those of H. Junius and Jo. Serranus to Queen Eliz. and King James: yea, their very Names, (unless mentioned with contempt) they disapprove, and also Pictures *; those too, who are but of meaner Persons, if Protestants; as I remember one showed me, Anna Maria Schurmans crossed out before her Book by those of their Inquisition; but all this while these Principles remain as before Printed and reprinted. Further (2.) The Apologetic Declaration of Peter Cotton and decree of Aequaviva will be insignificant to assoil the charge when 'tis plain, as the Learned Causabon hath noted, of the Apologist 
* Epist. 170. ad Front. Duc. p. 154. , Omnia defendit, omnes tuetur, omnes laudat, uno Mariana aegre excepto; he maintains all things, defends all the Authors, praises them all, yea Mariana himself is scarcely excepted, insomuch that soon after there came out a Pamphlet in English, Permissa Superiorum 
* p. 169. , wherein the Author said that P. Cotton, whether for modesty, brevity sake, or serving the time had left Mariana unguarded (how far was this from renouncing his Doctrine!) adding, They are enemies of that Holy Name of Jesus, that condemn Mariana for any such Doctrine: You see how their Superiors allow them to affront the Doctors of Sorbon, who condemned the Jesuits Principles in Mariana's Book, and whatever they or any other say against the Ignatians, an Apologist 
* p. 172.  for them will evade the dint of the blow; for he will say Mariana means a Tyrant and no King, and such they account every Prince whom the Pope excommunicates 
* Bell. count. Barrel. c. 3. , therefore he goes out Doctor subtilis, and affirms 
† Casaub. ut supr. p. 172.  that the night and day may as well be joined together at once, light and darkness agree, heat and cold, health and sickness, life and death, as a Jesuit be proved a Heretic. O rare Mystery of Equivocation and mental reservation! it will help the nimble Ignatian Proteus to put on any colour; whatever he says or does is in obedience to the Pope; whom should he command, sin, or forbidden virtue, the Church is bound to believe the Vice good, and the virtue bad, unless she would sin against her Conscience, saith Bellarmine 
* De Pontif. l. 4. c. 5. . And what will a Pope of Donna Olimpia's tutor venture to say? but, Divine Providence which disposeth his will, appoints by his hands good men for the execution of Justice: therefore to speak ill of his Ministers were to charge Divine Providence which had inspired his choice. This belief of the Pope concerning his Ministers occasioned a Protestant Count in Germany to tell his friend, I see plainly it will one day be requisite to hold all the Pope's Subjects for infallible, yet for all that, as Pasquin said of the last Pope, Ad Galli cautum Petrus flevit amare. Both his Holiness and the Jesuits Generalissimo may be afraid of a great King, so that we may (3.) Remember as a deserving Doctor (who smartly chastised the Rhetoricating Apologist for the Papists the last year) hath truly observed 
* Answ to Apol. p. 5. . 'Twas fear of the King of France his displeasure, had procured a Decree from the same hand, who for Love of the Doctrine had granted Licence a little before. For after the Spanish Provincial P. de Onna's Approbation and condemnation of this same Book 1598. Stephen Hoyeda the Jesuits Visitor in the Province of Toledo alleging the Approbation of it before by learned and grave men of their Order 
* Dr. Du Moulin p. 113. 119. Lud. Lucii Hist p. 193. 196. Hosp. f. 224. , and his being peculiarly empowered by the General, Potestate speciali factâ a N. Patre Generali Cl. Aquaviva, granted a faculty of Printing it at Madrid 1599 But when the Sorbonists had condemned it, and the Pyramid was erected at Paris 1610. against the Jesuits, then 'tis confessed Aquaviva ordered among themselves, That none teach by writing or speaking, that it is lawful for any Person, upon any pretence of Tyranny, to kill Kings and Princes (which yet they shall account no Kings when the Pope distastes them) but linguam variavit non animum 
* Ib. 219. è facultate ad id mihi factâ à Reverendo admodum P. nostro Cl. d▪ quaviva facultatem concedo, etc. .  
— The Mice alas! do pray against their will,  
Kind Puss your Pate is smooth of late,  
Your heart is rugged still.  
There was no sincerity in this Decree, for April 9 1612. by special order from this same General Aquaviva, Jo. Alvarus Visitor and Provincial of the Society of Jesus approves Suarez book which contains the very same Doctrine with Mariana's. And when Santarells book de Schismate came forth (though the Sorbonists condemned it 1626. as they had done Swarez before) it had the Approbation of Mutius Vitelescus his next succeeding General, which occasioned the Court at Paris 
* D Du Moulin Vindic. p 128. 129.  to send for their Jesuits there, who gave them such an equivocating answer, that some of the Courtiers said, God keep us from such Confessors who have one Conscience at Rome, and another at Paris. The state ordered P. Cotton (who had put off the King before) to refute santarel, or Answer an indictment of High Treason; but he freed himself by a sudden death, being in perfect health before; or some of his Society took that pains for him: so tenacious are the Ignatians of these pernicious Principles, that they will not be beaten out of them; for though the general Assembly of the Gallican Bishops had censured them 1642. for their maxims both against Morality and Policy, when they come to Apologise for their order, the Bishops in their circular Letters and Remonstrances 
* Add. to Mist. of Jes. p. 125. 128. 123. 130. 135. 138.  charge them for holding the same in 1000 places in their Apology, yea for going higher, and affirming they had reason to do it, peremptorily investing private persons with the power of life and death, as well as Suffraigns; allowing them to discern only by the light of reason (or the light within them) when it shall be lawful or unlawful for a man to kill his Neighbour, therein reproaching the Bishops or Pastors for a Company of Ignorants, because they opposed this horrid principle, among the rest, of the lawfulness of men being their own Carvers in matters of Justice.    

CHAP. IU. Of the Loyolan Practices, both Moral and Mechanical in Foreign Countries, and these Kingdoms.  

Sect. I.  
THE Monk who first invented Gunpowder, no doubt, was desirous to see his invention put in execution; men delight to be employed answerable to their education. After the black smoke and Sulphur, we have seen somewhat of in the Loyolan principles; a little search into faithful Annals and experience, will discover the Jesuits like mount Aetna, vomiting out flakes and flames of FIRE in all their Practices. Methinks they are not much unlike the wild animal Bonasus, which (say they 
* Plin. & Solin. ) hath the head of a Bull, and the neck or main of an House; and when he moves upon distaste, he casts forth such a steaming Ordure, that with the touch of it, they who follow are burnt, as it were with strange Fire; so these Ignigeni we are discoursing of, do cast abroad such stinking Fire-balls in their motions, that with a great writer 
* Mr. W. P. out of stratag. Jes. c. 7. & 23.  (after d' Vargas) a man may aptly use the words of the Comic against a fierce Ignatian,  

Apage illum a me, nam ille quidem Vulcani irati est filius,  
Quaqua tangit, OMNE AMBURIT, si prope abstes, calefacit.   

Away with Fury, Vulcan's Son forlorn  
What e'er he toucheth sure he doth it Burn.   
The Jesuits indeed say 'twas fit their Founder should be a Soldier, and I read the Priests of Mars (who Mythologists fancy was too familiar with Vulcan's Wife) were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. FIRE- Bearers, or such as carried FIRE: be sure the Jesuits are really such, who take coals from the Altar, to FIRE the Temple and all about, both morally and mechanically, every where stirring up Flames. History transmits' their raging practices to us in each respect; yet we are to conceive what they do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, artificially, as Ingineers in FIRE- Works, is in a subserviency to their Moral Incendies.  
§. 2. And believe it, though they would engross all reputation, they are upon Record for notorious Incendiaries both in their Ethical and Political capacities, more privately and publicly. Peter Jacridge sometime a considerable Member of their Society, h●●h brought their particular Ethical and Oeconomical practices upon the Scaffold, which they no otherwise answered than by directing James Beaufort to charge him with Sacrilege, which he notwithstanding publisheth to be a Calumny, when all this while the charge he put in before the States-General, and that clothed with all circumstances of Persons, Names, Place, Manner, Associates, stands still upon the File Printed, without any Answer to particularities: only afterward, they Trepan'd him into such a Recantation in the general, that all who saw it might palpably smell a Rat, and perceive he was imposed upon when gotten into their Clutches, to deny that pro formâ, which with the greatest profession of sincerity he had before spontaneously as well as solemnly affirmed. Now sigh the several matters of fact represented with the individuating circumstances, are not hitherto answered, only the man himself rebuked, his Allegations not refuted; it is apparent to any unbiass'd Reader, the Jesuits are really guilty of those rapacious Enchantments, Antedates, and Coynings, Incontinency and impurities in their visits; Venereal uncleannesses, and lascivious villainies in their Itineraries, Obscenities with Nuns in their Convents, ingratitude and exasperations, and the like burning lusts, against all good Ethics, and treasonable perpetrations, against all honest Politics, as may be seen in the several Chapters of his Book with the Refutation of Jams Beaufort, both to be read in English 
* Further discovery to Mist. Jes. print. 1658. ; but I shall make use of other Testimonies.  
§. 3. 'Twere an easy matter to fill up many Pages with instances to evince, that as the Jesuits Doctrines are The Mystery of Iniquity which already worketh 
* 2 Thes. 2.7. ; so they themselves are the workers of iniquity 
* Luke 13.27. with Mat. 7.23, 19  notoriously, such as our Lord Jesus Christ will turn away from him, and cast into the fire: but because my present discourse is limited within narnow bounds, I shall refer the more Inquisitive to those Authors who direct us to such others as have detected their Villainies 
* Vid Elench. Au or. ad sin. Mist Pat. Jes. Proph. Hildeg. fulfilled p. 18. 19 W P. Pref. Vind. Fund. B. 4 C. 1. , and only note some few; beginning with their mis-behaviour in their Ethics, or more private conversation: we have heard several of their blasphemous expressions unto which do accord their actions. 'Tis plain, they worship they know not what, having no love to God, nor fear of him before their eyes, when they worship not only the Virgin Mary, but Ignatius Loyola their Founder and his Companion Xaverius, etc. as Bishop Taylor hath proved 
* Dissu. from Popery p 225 2●9. ) alleging the Council of Trent (wherein their order was predominant) for their Practices of ascribing the same worship to the image as to the representee; what honour they ascribe to Ignatius we may guests, when F. Doza blasphemously preached. In these last days God hath spoken to us by his Son Ignatius 
* Hosp. s. 7. , whom he hath appointed Heir of all things, by whom also he made the world; yet this more than Saint of theirs gloryed in his own shame, when with his clothes he stripped himself of humanity, and went sometime naked, besmeared with filth, desirous to make himself a scoff to the beholders 
* Rib. l. 5. c. 3.  (you may see whence he that came so into the Church at Aldermanburic fetched his pattern) belike the Cacodaemon or ill spirit, that used to accompany him at Mass 
* Hosp. f. 4 and L. Luc. 432.  did then act him; as he did F. Cotton when he conversed with the witch, yet the most cunning of them in their magic practices have sometime been met with, as at Prague while five Jesuits were playing the Devils, a sixth real Devil came from Hell into their Company and so hugged one of them, that he died within three days after 
* L. Luc. p. 172 Proph. Hild. fulf. p. 61. . The exercises they perform in their magic Schools, are to train them up for a more accurate practice in their exorcisms: the ridiculous as well as blasphemous offices, of which we have notably deciphered by the aforesaid Bishop in the Is't. part of his Dissuasive from Popery. He who gives Remarks upon the Prophecy of Hildegard fulfilled in the Jesuits 
* p. 18. 19 §. 7. 8. , produceth instances of the Ignatians dissembling practices in a personate pageant-like devotion, Quae filo insertis numerat sua murmura baccis, which number their murmurs by berrys and beads filled on a string, while their bodies are exercised in theatrical gestures, and their voices bellowing to their wind-Musick, which (as Jerome said) is in God's ear, tanquam grunnitus porcorum, as the grunting of Hogs.  
§. 4. They assume the Title of Apostles, but by their practice have in many respects proved themselves false ones 
* Proph. Hild. fulf. p. 65. p. 8. p. 52. §. 50. 51. p. 30. ; they pretend to poverty, yet are pompous in their Edifices, Gardens, Teaching, Reading, Professing, Singing, acting of Comedies, and other Recreations, and in their processions, yea, and do all things with ostentation and theatrical magnificence: the name of poverty is only made a stalking horse to all the delicacies of sense; for (as one says) the long Cloak hath many folds, and the Quadrangular Cap is lined with the four Cardinal Vices, Hypocritical vainglory, perfidious cruelty, thievish covetousness, and luxurious uncleanness. They make a show of humility, while puffed up in their vain minds with an airy knowledge: all flourish, witness that voluminous work put out by them of Antwerp 1640. and the Amphitheatre of Honour (it might rather be of Horror) wherein the three famous Scholars Scaliger, Causabon, and Gruter, are slighted as if they were Schoolboys 
* p. 14. §. 8. 28. 29. §. 23. , and their Books fit only for Grocers, and Tobacconists, while the Ignatians themselves are a flight of Phoenixes, Angelical Preachers, and the great masters of Eloquence. These are the Eagles that soar above the Clouds, others only reptile animals, to be trod under their feet. Their Congregation de propaganda fide is practically exercised de propagandâ perfidiâ, they are perfidious to God, when contrary to their vow in Baptism they swear Allegiance to Ignatius, are treacherous to Magistrates, keep no faith with any who are not of their own Sect, each one of them hath the word to evade their obligation to any Magistrate. Jurata lingua est, ment non juravi. They can contemn all such solemn ties at pleasure, sigh they hold Nucibus pueros, juramentis viros fallendos. Children are to be deceived with toys, men eluded with oaths 
* p. 9 10. 52. §. 53. ; they wind up and down to betray all they have to do with. They instruct Children to answer, if they had Luther, Calvin, Beza, or any reformed Divine in their power, that they would dispatch them, one with a Knife, another with a Pistol, a third with a Dagger 
* 57 , training them up to put off all sense of humanity and commiseration; to lay aside 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, all natural affection to Parents, as they did a young Novice a Tailor's Son at Landsperg, who when he (with other Novices) met his own Father in the field, would take no notice of him, though his aged Father called to him and put him in mind of his duty, yet he went on as one that was deaf and dumb: Ah! said his Father, is this the piety that Jesuits teach us? but nothing would move the Son, who was highly respected by the Rector when he came into the College, for this disobedience to his Father 
* Hasen mul. . Thus they bereave men of their Children: and should a man be a Jesuit for nought? he'll get what he can rather by stealth when he hath an opportunity 
* Proph. Hild. 25. §. 18. 37. §. 31. , and to encourage those who are light-fingered, he'll be their Receiver, and return them some prayers for it. Oh! these Jesuits have a notable knack of engrossing every way: Bring, bring, are their morning Prayers, Give, give, their Evening 
* p. 10. from Th. d' Vargas . Accipe dum adest says the Jesuit, no matter how it comes, unde habeas quaerit nemo, sed oportet habere. Trojan or Tyrian, Orthodox or Hereretick it matters not, they'll grasp it if they can 
* p. 56. §. 73 ; a subtle Trade of selling indulgences, do they drive with the Papists. A Popish Knight says, they by theft pretending confession, get many Gold and Silver Ornaments from Merchant's Wives, unto whom their Husbands had given them for love-tokens 
* Hosp. f. 200. 201. , and afterwards shows what vast Riches they have heaped together by indirect means, to accomplish their flagrant desires. And all to feed their Luxury and burning lusts; they do not only defend, Lupanaria Romae approbantur, but they have converted their confessionaries into Ecclesiastical stews 
* f 73. b. : They have got the chief trading with Women from all other orders, and their vow of Chastity is their Passport, witness their familiarities with the Wives of the Gennese and Venetians, and amongst other Narratives, that of Summerman the Jesuit, who being to cast an evil spirit out of a possessed Nun in Switzerland, made a shift to get her with Child 
* Spec. Jes. 196 198. 199. 228. .  
§. 5. Were not the Press in more than haste, many instances concerning the burning lusts of these Ignatian Goats might be brought in for evidence, from Milan, Antwerp, Lions, Friburg, Corduba, Prague, Heidelberg, etc. as may be seen in Lucius his History of Jesuitism 
* l. 1. c. 5. p. 132 etc. : Their libidinous conversations are the natural fruits of all their Luxury and sensual enjoyments they vaunt of, their own darling Mariana owned it in his days, that the Jesuits are lovers of ●●iciousness, and not able to bear the want of worldly 〈◊〉 eniero●●s; that they are not sick and die through over ●uch painstaking, and austerity, but through their ●●temperance and irregular lives; witness also the pleasant story of the Rector of the German College at Rome 
* Proph Hild. p. 47. §. 46. out of Jes. Marc. . And they do certainly every day grow worse and worse 
† p. 43 44. ; of none could that of Horace be more truly predicated.  
Aetes' parentum, pejor avis tulit  
Nos nequiores, mox daturos  
Progeniem vitiostorem.  
Amongst them if any were, we may say crimine ab uno disce omnes, they are all alike guilty of nefarious practices, considering what was noted before of their constitution; they are so compact and strictly united together, that (as was observed in the Counsel given to the Nobles of Poland 
* H●sp. p 195. b Qui no vetat peccare cum possit. jubet. , wherein they are called Crucigerorum Spurii, the Bastards of the Sect called Cross-bearers) that the whole body, and with it all the individual members thereof do conspire together (if not in the Ethics which else they might restrain, yet be sure in their Politics) in the practice of these things unto which they are carried in Soul and Body as unto their scope. From these practical Ethics no doubt the Jovial Lords in their Scarlet Gowns are inflamed with monstrous lusts, so that 'tis reported of the Card. Don Antonio Barberino 
* Just weight of Scarl. Gown p. 69. , he gave to a Neapolitan Courtesan for the first time a 1000 Crowns, and to a Pedant that had the charge of a very fair Boy, the Son of a Gentleman, whom he let enjoy several times, he gave for a reward thereof a Bishopric, Nella Marca di Marc-antonio. The truth is, they are grown impudent and inflexible not only in these, but in all manner of wickednesses. The poor exposed Orphans of the Hospital in Bordeaux with deplorable cries, show that no consideration of humanity can prevail with the Adamantine hearts of Jesuits, 
* Proph. Hild. fulf. p. 43.  who choke all the seeds of Christianity and morality by a profane solicitude after sensuality. He who comments on the Prophecy of Hildegard shows them to be in at least 10. respects Pseud-Apostoli false Apostles 
* p. 61. § 89  (and they who adhere to them, can be no other than Pseudo-Catholicks) yea, insatiable Evangelists 
* p. 51. §. 48. & p. 59 ; and also in Hildegards words, Hypocrites, subverters of the truth, proud, shameless, unstable teachers, delicate Martyrs, covetous Confessors, unmerciful calumniators, religious for filthy lucre sake, humbly insolent, of an inflexible piety, insinuating Liars, peaceable persecutors, oppressors of the weak, Introducers and Authors of evil Sects, mischievously compassionate, lovers of the world, merchants of indulgences, robbers of Benefices, importunate Orators, seditious Conspirators (as we shall see in their Politics) sighing but out of gluttony, ambitious of honour, criminally zealous, graspers of the world, applauders of men, seducers of women, sowers of dissension. No enemies could ever match these Furies, whose Colleges and professed Houses 
* Elog. Jes. ex suis verbis ad fin Mist. Patr. Jes. Receptrices sontrum Asyla omnis improbitatis opprobrium Christianismi, etc.  are the Receptacles of the guilty, the Refuges of dishonesty, the reproach of Christianity, the shops of iniquity, the Academies of impiety, the lovers of Heresy, the Chairs of infection, the High-places of Antichrist, the Brothel-houses of the Whore of Babylon, the Architects of blasphemies against God and all his Saints, the Companions of the Sodomites and Onan, the Emissaries of Devils, etc. as one hath Charactered them out of their own words. In which as in their deeds they are generally extravagant, as the Pseudo-Catholicks, i. e. the Papists themselves or some of their Priests complained above 60. years ago, when they gathered a mess of the unsavoury expressions 
* Reply to F. Parsons ad fin. Print. 1603.  of one Father here in England, which filled above an whole sheet of Paper.   

Sect. 2.  
§. 1. History will assure us, that they who are thus notorious in their Ethics are no better (but worse if it may be) in their Politics. 
Elog. Jesuit. 1632.  He who gave us the precedent elegy of them in their own words, says also they are the INCENDIARIES of the whole world, the Ruiners of CITIES, the Poisoners of Kingdoms, the Murderers of KINGS, the Arche-types of Rebellion. Consonant hereunto is the Character of an Ignatian given us by an ingenious Gentleman, who writes 
* Modern Policy Princ. iv §. 1. 1652.  that the Jesuit reckons it in the number of his merits, if he may by any finister ways ruffle and disorder Heretical Kingdoms (so he calls them) encourage weak and unstable minds to sleight Magistracy, irritate divisions, tumults, rebellions, absolve from oaths and sacred ties; so that 'tis hard to find any Tragical Scene or bloody Theatre into which the Jesuit hath not intruded, and been as busy as Davus in the Comedy, contributing in an high measure to every Fanatic insolence, justifying the old Lemma of Loyolas Picture, [Cavete Principes.] These are the Firebrands of Europe, the Forge and Bellows of sedition, infernal Emissaries, the Pests of the age, men that live as if huge sins would merit Heaven by an Anteperistasis. And indeed what have the Jesuits not not done? by their FIRE-Arts both moral and mechanical, to turn all the stately Fabrics of Government into confusion, in France, Portugal, Germany, yea, and Turkey, as well as in Ireland, and this famous Island of Great Britain.  
§. 2. After the Ignatian Rooks had nested themselves in Italy, and by curing of Wounds, and teaching of Schools, had gotten some Scholars out of Germany, not to be of their order but education 
* Hosp. l. 2. c. 1. L. Luc. l. 3. c. 1. p. 221.  (whereby they more slily taught to kiss the Pope's toe.) Having gained credit amongst the superstitious Italians, they passed into Spain and Portugal, where they were courteously received by those mancipated to the Pope and superstition, though the Archbishop of Toledo in Spain had not so much kindness for them, as it seems Will. de Prato Bishop of Clermont, who first introduced them into France 1550. leaving them when he died 60000. Crowns, yet the Sorbonists liked not this kindness to such Vipers as they apprehend these to be, but decreed against them 1554. this decree the Spanish Inquisition gave check to; however they got not much ground in France, till Francis TWO ds. time, when the Guises favoured them and Card. of Lorraign got a Diploma for them under conditions 
* Id. p. 225.  1561. which they violated. The famous Advocate Charles Moulin alleged the admission of them was against the Public weal and common good of France, especially the University of Paris, with many unanswerable Arguments 
* p. 226. 227. . Paschasius or Pasquerius against Peter Tersorius showed it would prove dangerous to the whole Christian world 
* p. 229. : but because the Jesuits argued their great zeal against the Protestants, they got liberty to open their Schools 1565. and soon after began to put in practise their poisonous Doctrine against Princes; for they stirred up one Renat an Italian, the King's Apothecary in Paris 1672. by a pair of deadly Perfumed Gloves 
* Host. l 3 c. 3. e Gullic. & Belg. Hist. & Spec. Jesuit. Thuan. l. 52. 53.  to poison Joan Albreta Queen of Navarre, because she was a Patroness of the Protestants in France, to protect them from violence (by the same instrument a poisoned Pomander was given to the Prince of Conde, whose Chirurgeon Le Grosse, was almost poisoned with it) this was only a Prologue to the fatal Wedding, when the Protestant Guests invited were slain in their beds on Bartholomew day the same year, to the number of 70000. (as the King sent word to Rome by his Legate) unto which add what were slain within three months after in cool blood, and they will amount to an 100000; for which Massacre (consonant to the principles of, and plotted by the Jesuits) the Pope did not only give thanks, as was noted above, but rewarded the murderers with many of his spiritual graces: such as encouraged his active Emissaries the Jesuits, to draw the Pseudo Catholic Princes into an Holy League 
* Hosp. 50.  (as they called it) 1577. to root out Protestants with Fire and Sword; and though King Henry III was a Papist, yet he was not by the Ignatians than deemed so fit to carry on the design as the D. of Guise, therefore the Jesuits betraying the King's Counsels (which they learned by the Art of Auricular confession) unto their F. General do meditate the thrusting of him into a Cloister 
* s. 15●. 152. Hist. of Franc. in Hen. 3. , or the taking away of his life; to effect this last, they suborned James Clement a Dominican Friar, who stabbed him in the belly with a poisoned knife, whereof he presently died 1589. P. Sixtus V decreed upon the King's death that his exequys should not be solemnised, when (as was said) he celebrated this facinorous act with Honour 
* Anti-Cotton Hosp. 152.  Sept. 11. the same year, within four years after F. Camolet having extolled J. Clement's fact 
* f. 153. 154. , and declared in a Sermon 1593. we have need of an Ehud, a Monk, or a Soldier to bring our affairs to our desired end. P. Barier encouraged with the Sacrament by Varade Rector of the Jesuits College, and other Jesuits, undertook the Asassination of Hen. IVth. surnamed the Great, than King, and became a Papist, 
1593.  but by an Ignatians forewarning the King, it was prevented, and Barriere was executed Aug. 31. yet on the 29th. F. Cammolet prophesied within a little while they should see the thing effected, in order to which, when the King returned out of Picardy to Paris, John Chastle (the Son of Peter a Clothier in Paris) a Novice of the Jesuits College, about the Age of 19 aiming at the heart of the King (who unexpectedly stooped down) stabbed him in the mouth, and broke one of his teeth, whereupon the King said 
* Luc. Hist. l. 4 c. 3. , What do the Jesuits assault me, to be convicted by the testimony of mine own mouth? Chastle confessed he had been three years in the Ignatian Society, and by their Doctrine and instigation he was encouraged to this Villainy 
* Hosp. f. 154. , especially by his Master F. Gneret. Hereupon the Parliament published an Arrest or declaration (having secured the Jesuists) that Jo. Chastle on his knees with a great Torch in his hand, should declare the wickedness of his fact, then be hanged, & his body afterwards burned; yet Jo. Guignard Jesuit, 
* f. 156 157. Thuan.  who had said they were fallen from a Fever to the Pestilence, because they had not cut off this King at the Bratholomew Massacre, highly commended Jo. Clement in a Book written to applaud this attempt, yea, and though the Parliament had Jan. 7. 1595. emitted another Arrest against Gneret and Guignard, as well as Chastles' Father, for concealing 
* Lu●. p. 382. 385. ; yet not only C. Scribanius in his Amphitheatre, but Fr. Veron puts forth an Apology for John Chastle, and justifies the fact; only disliked that he had not utterly taken away the King. Alexander Hay, a Scotch Jesuit, was for temporising and serving the King with dissimulation for a while, saying, Jesuita est omnis homo, i. e. a Jesuit is every man; we may rather say, Jesuita est omnis Bestia, a Jesuit is every Beast, who is not to use a reason of discerning in his motion, but to follow his Master to the slaughter: but the Parliament banished him as well as his confrere Jo. Bele, for such brutish behaviour.  
§. 3. Upon all these evidences by the Parliaments appointment, a PYRAMID was erected on the ground, where Chastles House stood for a memorial of perpetual execration of the Jesuits and their Doctrines, where (1.) On the Front of black Marble in Golden Letters, was engraved the Arrest or Statute of Parliament 
* Id. l. 4. c. 3. p. 377. , dated 29. Decemb. 1594. containing the banishment of the Jesuits within three days from Clermont. On the (2d.) Square were Verses inscribed to the Memory of Hen. IVth. wishing him long life. On the (3d.) A grateful acknowledgement to God for preserving the King from the Villainy of the Asassine, and transmission of it to Posterity. On the (4th.) After owning God's preservation, A Relation of the Father's concealing of his Sons intentions, for which cause his house was demolished, and that Pyramid built in the room of it. About two or three years after, there were other Arrests of Parliament 
* ●●o. 335. , as that Aug. 21. 1597. against the admitting of Jesuits in disguise, or counterfeiting, they had abjured their Order, and also another Aug. 18. 1598. against Noble men's putting their Children under the Tuition of any Jesuits at home or abroad; yet for all this, the impudent Ignatians 1601. supplicate for readmission; the King rejects their Petition, but Ignatius Arnand however (with others) gains liberty of speech with the King, who shortly after permits Arnand and Cotton to come to Paris, and Fronto-Ducaeus, and F. Richmoe (who yet had Apologized all he durst for Chastle) to attend the Pope's Legate, so they by degrees prevailed upon the King's clemency to have the Pyramid demolished; which was entertained with a Libel, wherein amongst many other things there was to this effect 
* p. 391. , Who would think a little Cotton would break in pieces so many Marbles? and afterwards when P. Cotton grew into more favour at Court, 'twas said, The King's ears were stopped with Cotton. And  

* Anti Cott.  The King no no where can step a foot,  
But Father Cotton finds him out;  
But the good King is not ware,  
That fine Cotton is Spanish Ware.  
§. 4. It seems the Jesuits prevailed with the King to be readmitted against the consent of Parliament, 
* p. 393.  the entreaty of the D. of Sully, the reasons of his first seat of Justice, and the supplication of the University of Paris (as a worthy Person hath ●oserv'd upon the change of his Religion 
* Dr. W.D. Horae subscivae p. 19 ) only for fear they should send him the same way he did H. IIId. (so much did Popery emasculate this Great King) but his kindness gains no more security from the abuse, disturbance, and violence of implacable and ungrateful Ignatians, who told lies at Orleans to get in at Troy, en Champagne, which they did by a subtle imposing on the Provost or Major, who was accidentally at Paris, in alluring him to see the King at Dinner, when (he standing in sight) they whispered to the King that the Major of Troy came to beg in the name of the City that the Jesuits might come thither; which (never being in his thoughts or hearing what they said) afterward both the major and all the Citizens wondered at, when 1604. they had given the major a Letter from the King to the City (pretending it was a favour to them he would see) wherein was expressed the King's readiness to comply with the desires of the Citizens, who then upon the first reading of it looked upon the major as having betrayed them, when as he poor man was only imposed on by these Foxes with Firebrands in their tails; 
* L. Luc. Hist. l. 4. c. 3. p. 395. p. 398.  who by subtlety would also have crept into Sedan, but that the D of Bulloin obstructed them 1606. All this while they were machinating the death of the King, for it seems a Spaniard who was grown familiar with F. Cotton, as Mounsieur de la Force advised the King, should have done it; but when it missed, Cotton dispatched him away; in the mean time the Jesuits preach against the King 
* Anti-Cotton translat. by G.H. p 48. 49. , as F. Hardy, who said, there needed but a mattock to kill a King. F. Gontier in the presence of F. Saphire Rector of the College against de la Grange, that it were a good d●●d to kill the King, which was done May 14. 1610. when Francis Ravilliac, a Raschal Votary stabbed him under the fifth rib twice as he was in his Coach about to march out with his Army, so that by the time his Nobles could get him in, he expired. This Ravilliac alleged 
* p. 54. p. 50.  the reason to be, the Kings making war against the Pope, and that the Pope was God, and by consequence that the King would make war against God, and that they might understand this by the foremention'd Preachers the Jesuits; confessing that he showed F. Aubigny, the knife when he made private confession to him. Ambigny pleaded the grace of oblivion in confessions, as the English Jesuits at the Powder-plot; rather (say they) than violate the seal of confession, it were better all the Kings in the world should perish 
* Cousab. Epist p. 209. . Add hereunto, not only the Jesuit Verone had predicted this King's death, but also at Prague and at Brussels, about 12. or 15. days before the Jesuits spoke confidently of it (as before the late conflagration at London in other parts) so that Letters came from Brussels to Rouen to him, 
* Anti-Cotton p. 51. 52.  to know whether the King were dead or no? so at Troy's, and at Petivers or Poitiers. The Provost, whose Son was a Jesuit, and who was a great intimate of the Jesuits, said, This day the King is either slain, or hath a blow, which really was so, when it might be said as 'twas of Card. de Lugo 
* Scarl. Gown p. 152. , who was by the Barberini of a Jesuit advanced to that dignity; when he declared himself against them to be of the Austrian party. As ingrateful as a Jesuit: for they did this when the King had strangely obliged them, not only by their Readmission, but taking F. Cotton for his Confessor, conferring many favours upon them, as particularly (worth 100000. Crowns) his House at La Fletch, which gives for its device an Arrow, as another of their Houses at Nola in Italy gives a Bow. Whereupon 'twas said 
* F●ll. Ch. Hist l. 6. p. 278. §. 44. :  

Arcum Nola dedit, dedit his La Fletcha sagittam  
Illis quis nervum, quem meruere, dabit.   

Nola to them did give a Bow, Lafoy Fletch an Arrow bring;  
But who upon them will bestow, (what they deserve) a string?   
§. 5. Their demerits were notably laid open by Peter Martelier (the famous Advocate for the University) called Fori deliciae, as well as by Servinus the Kings Advocate 
* L. Luc. Hist. p. 476. ; and the Rector of the University showed what Incendiaries they had been 
* ad p. 486. 489. 491. . The Arrest of Parliament was pronounced, and the things done 1554. 1564. 1577. 1585. 1594. and 1595. were repeated, and the Authors urged, amongst whom was Scribanius under the name of Bonarseius; P. Cotton said he was some Calvinist, yet 'twas proved that otherwhile he had praised his Book (as bad as Mariana's) and distributed many Copies: belike the Jesuits to cover their shame, would fain Father their Bastards upon others, but they hug them in Corners. The Advocate showed how Sa, Sales, and Sanchez overthrew all Politics, and that Richomes Apology, Cottons Declaratory Letter, Answers to Anti-Cotton, and other Jesuitical Scrips opposite to arnold's action, whatever speciousness of justice they had, yet really did tend to the destruction of the higher Powers, and the eversion of Equity 
* p. 492. 493. ; that their manuale of sodality, and the Sermons which Solar the Jesuit turned out of Spanish, were of the same stamp, therefore moved that the Jesuits might be eliminated till they could produce better reason than they had done: for quid valet Protestatio contra factum? an errand Whore may wipe her mouth and give fair words; and another argued 
* p. 303. , what if a Company of Pirates Publish a decree that they will rob no more, yet live by robbery: will Merchants who have smarted, credit this any longer than till they have an opportunity to rob? The ancient Magicians are most subtle in bewitching by Praises; and the Jesuits their Apes prevail by flatteries: though they were barred from all kind of teaching in the City and University at Paris, yet they had friends about the Queen Regent, which by fair speeches retarded their expulsion by Parliament, and procured their stay: and though the young King was so far awakened, as once to tell F. Cotton he would not confess to him, for he would send his confession to Spain, as he did his Fathers; and the King received the Rector of Sorbons' Petition 1618. with a grateful smile, yet afterward the King does not only allow them power to read and profess, but builds them Colleges. However March 24th. that year, the University makes such decrees against them as the time would bear 
* p. 495. .  
§. 6. This favour which Lewis XIIIth. in his minority showed to them, was paid by their enkindling intestine wars 
* p. 458. , to extort by force many Cities and places from the Hugonots (viz. such as make the Holy Scripture the only Rule of their Faith, Worship, and Obedience) for which the Jesuit Cornelius Corneli gave thanks to God, and another Jesuit, a man of three Letters, urged the King with many specious and lying arguments to have no Communion with the Evangelical Germane 
* p. 459. . But this last advice not taking so effectually with the King, as the Jesuits desired; it seems two of the gang instigated Fr Martel dwelling near Deip to be a Parricide, as appears from an Epistle of a great man 
* p. 466. , who wrote that the 7. Headed Hydra's conspired as Judas the Traitor to obstruct the confederation of Princes, and take away the King's life. 'Twas acknowledged that Martel had committed Sodomy with his men, Ginet and Galeran, which last, at his Master's command, shot with a Pistol Christoph. Auray (a neighbour whom his Master hated) and when that did only wound, and not dispatch him, Martel himself confessed when he called back his servant Galleran from Paris (where he had been hid) they both going to Rouen, bought Funes ICENDIARIOS cum pulvere, i. e. Match and Powder, whereby Galleran in the night by the help also of two arch Rascals, set the aforesaid Aurays house on FIRE, and burned it to ashes: which done, Galleran said, Ambrose Guyot an Ignatian went with his Master Martel to Deip 
* p. 462. , whilst he fled to Rouen; where his Master came to him, and there, being apprehended, confessed to the chief Provost, or Precedent, that by the advice of two Incendiaries his associates, viz. Ambrose Guyot, and P. Champuyse, Jesuits, he was to stab the King; they having found a great knife, like to that of Ravilliac's next to his skin upon his thigh; for which the Parliament at Rouen condemned Martel to the wheel, and to be cast into the Fire and burnt. Concerning this intended Parricide, Galleran also confessed that the Jesuit Guyot had two Spanish soldiers out of Flanders, a long time at his Masters, and in the Jesuits rectory, where they spoke ill of the King; and Martel in a Letter to a Jesuit, prayed the Virgin Mary to promote and perfect what he was going about at Paris, where Decemb. 13th and 26th 1625. The Theological Faculty and Congregation of ecclesiastics, censured the Admonition of G. G. R. to Lewis XIII. and also Mysteria Politica 
* p 465. , and burned both, by the common Hangman, for the damnable Doctrines contained in them. Yet the very same year after, The Ignatians [who can as soon repent as the Aethiopians skin become white] are found promoting their Magistrate-destroying Principles, in in a Tract of Heresy, Schism, Apostasy, and the power of the Pope in punishing offences: where 14. notorious positions were laid down by the Jesuit Ant. santarel 
* p. 466, 467. : which the Theolog. Faculty censured, and the whole University ratified 
† p. 469. ; April 4th 1626. as they did also the Books of Fr. Garraff. Jesuit, Mar. 2. 1626. Yet for the 40. years' last passed, we shall find ever and anon the Gallican Churches and Universities complaining of their liberties, being invaded by the Jesuits. 'Twas noted above 
* Chap. 3. Sect. 1. §. V  how the Ignatians juggled about their Dissavowry 1633. and how the Bishops resented it, 1643. discovering their Collusion which was not less notorious, 1651. by decoying about 26. Irish students to subscribe a Declaration against the five Propositions highly prejudicial to the Authority of the University of Paris, to the Rights and Privileges of the Realm, and of the Gallican Church 
* S. Amours Journ part 3. Chap. 9 §. 107. : violating agreements then as they had done before 
* id.— 109.  in 1649. reviving the Doctrine of the Sanctarellists, both in this and the other side of the Mountains, disclaiming Propositions, condemned any how, by any Pope, and so defending 
* Contin. p. 132, 133.  the Bull for the usurpation of the Kingdom of Navarre from its lawful Lord. In the time of Alexander VII. the last Pope (who, 'tis said for all the fair Character, not long since published by some friends to the Gentleman, in his last hours spoke much of his friends, little of the Church, and nothing of God.) They made a great bustle again, not only about the five Propositions with the Jansenists, but concerning their great Idol the Pope's power over Temporal Princes; declared against about four or five years since by the King and Parliament at Paris. 
1667.  And now doubtless they are labouring hard at the Pope's Bellows to enkindle new slames against the Gallican Bishops, for allowing the Jansenists to translate the New Testament into French.  
§. 6. Before I leave this Section, somewhat may be noted of their attempts in Helvetia, and the annexed Territories. Though the Inhabitants were not so ruff with them Jesuits, as those in Asturia, who slew them as Cheats and Spies when they came to plant there 
* Luc. Hist. p. 312.  1608. (whatever they have been forced to since) yet the Valesians, when the Jesuits began to nest and fix their stations amongst them, fortified themselves with fourteen Reasons against the entertainment of those pompous, luxurious, covetous, sacrilegious Harpies (so they call them) who were promoters of the King of Spain, into their democratical state 
* Hosp. i. 3. c. 2. fol. 136.  1610. But before that, and since, they found great favour in the Savoyan Court, on which they have had so great an influence, that the Evangelical Churches in the Valleys of Piedmont, have a long time groaned under the severity of outrageous practices effected by the counsels of their Missionarie Priests and Monks, who have made it their business to debauch young men in their Principles, and by suborning false witnesses to deprive the Evangelical Professors of their estates, and to represent those innocent subjects as infernal Monsters in the eye of the Prince, & utterly destroy them, by the Sword and FIRE, (burning some alive) and unexpressible tortures; as they did in the years 1640, 1641, 1642. etc. and 1655. which you may see at large in (Now Sir) Samuel morland's History 
* See especially l. 2. c. 1. 2. 3 , set forth with Cuts, in fol. 1658. There you'll find they Copied out in BLOODY Characters, the Ignatian avowed principle of not keeping faith with Heretics, since within this seven years they were violent again in the same Practices, against God's wonderful owning and defending the poor despised Relics of the Waldenses, by his sheltering them with a natural munition of Rocks, supplying them with supernatural courage, and giving them success beyond all imagination. I might here annex the stirs they made in the University of Milan, and that unhappy Voyage they put Sebastian King of Portugal upon 1578 whilst by the Plot they get the King of Spain (their great Patron) into the possession of that Kingdom 
* Hosp. l. 3. c. 2. f. 149. , and in the interim some of their Fraternity were in the Isle Tercera, one of the richest of the Azores, belonging to Portugal, attempting to betray it to the Spaniard, which caused a tumult amongst the Islanders, who were so enraged by this treachery, they could hardly be kept from burning the College of these Incendiaries. But the poor Monks of other orders in Portug. felt the smart of Phil. IId. in Castille, his hostile Invasion at the same time by the instigation of the Fathers of the Society; who lately have made the very Bishops of Portugal feelingly to know the Jesuits Interest in the Roman Court.   

Sect. 3.  
§. 1. If we pass into the Empire of Germany (taken in its fullest Latitude) we shall meet with Reports every where of the Jesuits continually prosecuting the advice they gave to the Emperor in an Oration at Auspurg 1566. saying, So long as you do not make your Horse to swim in the blood of the Lutherans, you in no wise aught to think you shall enjoy any good fortune or Victory against the Turks 
* L. Luc. Hist. p. 186. ventre tenus. . Amongst whom there were a Sect of Assassins (a Pope called them Arsacides) of the Mahometan Discipline, but extinct ●262. whose principles about Government, the famous Padre Paul showed the Jesuits have imbibed 
* Id. 200. 201. 202. . For as these Assassins were for killing and ruining any Magistrates or others that opposed them, vi, fraud, dolo, pro re natâ & oblatâ occasione; by force, fraud, damage, according as the advantage lay, and they had opportunity: so the Jesuits conclude, when they meet with opposition (as P. Stewart, one of the Society said 
* Id. p. 186. 200. ) Vrendum & secandum esse, we must BURN and cut the throats of Heretics, i. e. Protestants, who (I learn from Sleidan 
* Lib. 18. de statu Relig. & Rep. sub anno 1546. , about seven years after these Incendiaries were famous at Rome) did emit a writing, wherein they declare that the Pope, the Roman Antichrist, the instrument of Satan, the Author of the Germane War, who in the precedent years had grievously distressed Saxony, Per INCENDIARIOS Conductos, by hired FIREBRANDS, now had sent out Poisoners who might corrupt the Wells and Ponds of Water, that what was left by the Sword, they might destroy with Poison. Therefore these Protestant Magistrates gave order within their Ditions, that these Emissaries might be apprehended and punished, and within a few days afterward the Electors Son, John William chargeth those under him to be watchful, sigh lately not far from Vinaria, a Town of Turing, one was took upon suspicion, an Italian, who upon examination confessed, that at Rome money was given to him and some others in the POPE'S Name, 
* Nomine Pontificis, ut Incendiis atque veneno quantum omnino possent per Germaniam damni darent.  that by BURN and poison, they would make what havoc they possibly could throughout Germany. How consonant this practice is to the Jesuits principle of forcing Religion with FIRE or Sword, is obvious to every one's observation. These Ignatians did not only at Munst●r and Colen raise abominable lies against the Evangelicall professors, and traduce them for Ignoramusses, but father their Parricides upon them, as Creswell and Coster would lay the massacre at Paris to the charge of Queen Elizabeth and the Calvinists (which all the world laughs at 
* Luc. Hist. p. 207, 208. ) 
Thuan.  but when they had an indulgence from the Pope to Temporize at the Diet, then at Ratisbone or Regensperg, they importuned the Prelates to dissuade the Emperor, Electors, and Princes from any connivance to the Evangelicall, concluding it would be detriment to the Roman Church 
* id. p. 188, ; it seems they were much concerned about the Inconveniencies of a Toleration, however limited, and thereupon their conclusion against the wise-Councellers then, as of some now against the Sentiments of wise men among us, who are of opinion, that Reformed Christianity rightly stated in its due latitude, is the stability and advancement of the Kingdom of England, consonant to the celebrated Maxim of the D. of Rohan, [That besides the interest which the King of England hath common with all Princes, he hath yet one particular, which is, that he ought throughly to acquire the Advancement of the Protestant Religion, even with as much zeal as the King of Spain appears Protector of the Popish.] But truth is great, and it will prevail, though the Germans as well as others have groaned under the snares of the Ignatian Tribe.  
§. 2. In Austria and Hungary, The Jesuits could effect no great matter under Maximilian the Emperor, nor under Rodolph, till 1592. they fell more close to work, and by Clandestine machinations with their secret Agents got an advantage 
* id. p. 591. , 1602. to get Rodulph sign an Edict for the shutting up of the Evangelicall Churches, and excluding the Ministers. But when tidings came upon it, of the Turks▪ taking Alba-Regalis, the chief City of Hungary; Persons of credit report, that the Emperor being astonished, said, I did expect some such thing this day, after that I begun to usurp God's Government over men's consciences 
* Eccl. Boh. perf. c. 40. , and he was really afterwards more indulgent. But before this in Styria, Carinthia, Carniola, the Jesuits were extreme active in exasperating Charles the Archduke of upper- Austria against his faithful Subjects, beginning at Grats, or Graecium the Metropolis, where they instigate Sonnabond a Parish Priest, Septem. 1598. to accuse the Evangelical Preachers before the Lords Ordinary or Cinque-Virs, to gain an interdict of their preaching; but they answer the accuser with silence, knowing the insolence of the Jesuits, who for this complain to Ferdinand then Duke, and obtain his command to the Lords Ordinary, to prohibit the foresaid Ministers preaching, and see them leave Styria within 15. days 
* Luc Hist. p. 616, 617. . The five Lords answer Ferdin. at large in writing, and importune him not to suffer his mind to be exulcerated by the Jesuits against his innocent Subjects. But Ferdin. having Jesuits whispering in his ear. (Septem. 23.) chargeth the Ministers again to be gone within eight days, and leave preaching under pain of death: They seek to the Lords, but then within five days a more strict Precept comes; the Lords, and the greater part of the Magistrates earnestly supplicates; yet the Jesuits suggestions were still more prevalent: and the Archduke goes on purpose to the Prince of Ferrara, and so to Rome, where the Pope would not receive him to audience, till he had at the Sacrament promised to expel all the Lutherans out of his Provinces. Then he returns with Spanish and Italian guards, upon pretention to fetch into Spain his sister the arch-duchess, who was so influenced by these Popish Janissaries the Jesuits, that she protested, that she would not go before she saw the Evangelicall Ministers ejected. The Nobles are terrified, the five Lords in Ordinary compelled, the Citizens by threaten and force constrained, and the poor Ministers, nineteen in number, are ejected. Though the Lords at the Parliament complained of the Jesuits snares, send Letters, and supplicate the Prince to make good the privileges covenanted and granted to his innocent subjects, and RESTORE the Ministers 
* id. p. 6. 8. ; Nor only they, but Jan. 19 1599 those in Carinthia and Carniola, for liberty of the Evangelicall Christian, and salvificae Religionis (as they express it 
* id. p. 620. ) the truly saving Religion; alleging words would fail them to enu●●●ate the calamities, straits, and dangers they were brought into by the Jesuits, against whom they begged remedies with tears in their eyes, and truly christian groans 
*— p. 629. ; but all the answer was made to this mournful Petition, and above three months after to it repeated. Decemb. 8. 1609. was only to signify the Arch Duke was resolved to carry on the Reformation (so they would call that) he had begun with the Jesuitical mode, & extirpate rotestantism (yet Caraffa, Bishop of Aversa, the Pope's notable agent in this Reformation, acknowledges the Protestants to be the Major part 
* Com. de Germ. Sacr. Restaur. p. 114. ) in execution whereof the Evangelical Temples and Houses were destroyed, and blown up with POWDER, dead Bodies digged up and BURNT or cast into the Rivers, Preachers banished, and many thousands of Books, (among which were many BIBLES) every where publicly BURNT, and men wanting Christian courage forced to forsake the true Religion 
* Luc. Hist. p. 631. .  
§. 3. And alas! The true Evangelical Professors are no better treated by the Jesuits in Bohemia, and the adjacent Countries; there the domineering Ignatians turn out their Ministers, and tantum non Busiridis 'bove excarnificant, even torment them out of their skins 
* Id. 592. . 'Tis true at Praguê in the Emperor's name 1608. a promise of indulgence was made to them, but the Casuistical Jesuits (who teach Princes to violate their word given to those who Worship God only according to his own prescription in the Bible) soon made it void. Then 1609. in a Petition, laying open their grievances, and the miserable Tyranny of the Jesuits they were under. Rodolph, IId. grants an Amnesty, and for an accordance requires that one party should not upbraid another, who would agree to subscribe the Bohemian confession 
* Luc. Hist. p. 598. , having prohibited all persecution of ●ny one for Religion, and endeavoured to oblige his Successors thereunto; and articles were agreed upon betwixt the several Orders or States for a friendly transaction and mutual accord, betwixt those who did participate sub utrâque under both kinds, and those sub unâ under one kind in the Sacrament; and Pseudo Hussitism being laid aside, there was scarce the hundredth man who did not profess the Evangelical Doctrine, which occasioned great rejoicing, so that to the Posts of the Churches were up and down affixed 
* Eccl. Bohem. pers. c. 40. §. 3. 4. , 
Templa patent, Leo laetus ovat, firmante Rodulpho,  
Quam dederas fidei Maxmiliane fidem, etc.  Yet this public establishment lasted but a while, for the Hungarians, with the Austrians and Moravians, by a Politic fetch of the Jesuits, having created the Archduke Mathias their King, Duke, and Marquess; who enters into Bohemia with an Army, where he is also made King; Rodulph dies for grief, 
* Id. ●. 41. §. 3. 1611.  upon which the Jesuits gaining more power from Mathias, fall to their old Arts, and aggresse the Evangelical with many reproaches and calumnies, libelling those who did communicate in both kinds, and banishing the Evangelical Pastors under a mere pretention of their meddling in secular Affairs; and so influenced the Emperor to oppress them, whiles these Fathers of the Society do not only invade their Rights, but the Rights also of other ecclesiastics 
* Luc. Hist. p. 602, etc. . About 1617. Mathias would have the Bohemians to receive his Cousin german Ferdinand, who by subtlety was Crowned; The Jesuits to entertain Ferdinand at Olmutz in Moravia, erected a triumphant Arch, wherein, among other Ornaments, they paint the Bohemian Lion fastened with a chain, and the Moravian Eagle, and an Hare at their feet sleeping with open eyes, upon which was written this Emblem, ADSUEVI, scoffing at and jeering the States to their faces, that through drowsiness they should suffer themselves to be so bound and chained: Printing the year after; that though Ferdinand at his Coronation in Bohemia took the oath to defend the Protestants, yet he had before in the Vestry of the Church gauged himself that he would grant nothing to them which might be prejudicial to the Papists. 
* Eccl. Boh. Pers c. 42. §. 3. prius tamen in sacrario ecclesiae deposuisset.  And it seems by what followed, he had (as the Jesuits indoctrinated him) sworn to the States with his mouth, to the Pope in his Heart, for thence forward against his Majesty's express word, yea, in Prague itself the Evangelical were daily reproached from the Jesuits Pulpits; the Establishment by Radolph aspersed, and threatened not to hold: the Presses stopped to the Protestants while the Jesuits published infamous Libels against them, and clancularly instigated the Pseudo-Hussites to Petition for an alteration of the Establishment 
* Id. §. 4. 5. . These things (together with the Jesuits forging of interdicts in the Tower at Prague, as if they had come from the Court at Vienna) did so incense the States, that in May or June 1618. they banish the Jesuits as enemies to the public peace, and Architects of all their troubles *, and therefore to be gone within eight days out of the Kingdom of Bohemia, alleging twelve Reasons for their Proscription 
* Ad. c. 43. §. 3. Luc. Hist. p. 600. Hosp. f. 182.  drawn from the Jesuits practices every where. And belike they left some tokens of wickedness behind them; when upon their going out of Prague was found much ammunition (as was noted ab●ve 
* c. 2 Sect. 5. §. 5. ) whereby they designed to have blown up the Evangelical Churches. But the Jesuits rage after this flame, by their putting on of Oil, was more enkindled against the Bohemians who could have no favourable interpretation from Ferdinand; but he having obtained assistance from the Princes of the Holy League, comes with an Army upon the Bohemians (who hearing of Mathias his death had elected Frederick) and November 8. 1620. by greater force beat them up to the walls of Prague, which shortly surrendered, and with it the Liberties of Gospel-professors in those countries'.  
§. 4. These Incendiaries were not less mischievously active in the Marqisate of Moravia, where they had likewise been found guilty of tumults and blood, and whence eo nomine they were May 6. 1619. upon solemn deliberation by the Barons, Knights, etc. banished 
* Lu●. Hist. p. 610. mar. 16. 1619. . As they were also by a Decree dated the same year and month by the States out of Hungary, by reason that they had moved the Pope to put the Emperor upon making an unhandsome peace with the Turk: that so he might turn his Forces upon the Evangelical party (a usual practice) which the Jesuits were more enraged against then the Turks 
* Id. ib.. , because Mahometanism doth more agree with the Jesuits principles than the Gospel doth, as may naturally be inferred from what was said in the former Chapter of this discourse. The Duke and State of the Augustane Confession, made also a Decree June 24th. of the same year, to banish them from Silesia by reason of their incessant treacherous practices, to bring all into confusion: upon which, soon after they were turned out of Briga, a great FIRE broke out, whereby 300. Houses were consumed ere it could be quenched; but three of the INCENDIARIES being taken, confessed that they were Emissaries sent from the Jesuits in Poland, and that there were yet many more of them who by all the ways they could, were to consume Silesia with firings 
* Id. l 4. c. 5. p. 613. . For such like notorious projects and practices, the Jesuits were 1590. likewise turned out of Transylvania, where by Clandestine Counsels and their interest with his Brother in Poland, they prevailed with S. Bathor the Prince, 
* Id p 614. and a short Treat. of Jes. secret practices.  to violate a Covenant of peace, when the Nobles opposed it, and to pursue his Kindred unto death and ruin; whereby he involved himself in an inextricable War, which lost him the Principality, and put an end to his life in a miserable Imprisonment. And when Stephen Potscay, Vaivod, or Prince (who could not endure their bloody Tenets) kept out these Popish Janissaries, they took him away by Poison 
* Luc. Hist. p. 614. : they likewise plotted against Gabriel Bathor, of whose counsel was Balthasor Kornis, who had entertained into his Family a subtle disguised Jesuit, that laboured with this great man, to move the Prince to restore the Jesuits and the Popish Religion: which motion not being prevalent, he conceived Treason against the Prince, and had drawn the CHANCELLOR Bendis into the Plot, which the Prince having secret intelligence of, dissembled the knowledge of it, only what he communicated to some few Confidents; made show of going a hunting, where he had beforehand laid a stout and well accoultred Soldier in ambush, invited the Conspirators with his Friends; then the Traitors thinking themselves strong enough, one of them made a pass at the Prince with his Persian Sword or Spear, but the Prince being in his Coach and provided, leaps out on the other side, mounts his Horse, and by the Soldiers coming forth and his friends, secured himself, and fully discovered and took punishment of the Traitors, only the Chancellor did Hid himself, and saved his skin 
* id. and Hosp. fo. 203. . When Prague was surrendered (as is said in the precedent Paragraph.) The Jesuits mingled themselves with the Soldiers, entered and routed out the Evangelical party there, as also in the Towns, and Villages, in the night drew men out of their beds, and with Clubs and Pistols set to their mouths, etc. cruel means would force them to receive the Host; yea even persons of Quality were disturbed in their sleep by these Ignatians, who would come one after another, and never let them rest, to extort an Assent and Consent to their Party; and that Learning might not prosper (unless employed to advance the Roman Capitol) they spoilt the Caroline Academy near Prague, as they had done one at Vienna sometime before. And wheresoever they had got Husband or Wife to favour their Sect, there they made a divorce betwixt them 
* Luc. Hist. p. 613. . In Moravia, 1622. they first began to banish the Anabaptists, than the Calvinists, than (because they thought they could not be well separated) they thrust out the Lutherans, used all ways to bring all to Apostasy, by plunderings, and exactions; and when they had prevailed with many to turn Papists, with promises their burdens should be alleviated 
* Eccl. Boh. persecut. c. 47. ; upon the complaint of such demanding performance of the promises, the Jesuits would answer, they must deal with Heretics as with children, or madmen, give them fair promises, till they had got a Knife or Sword out of their hands, without any regard of performance (however by the way, I know no genuine Christian prudence allows dealing so with children, who are too often trained up to lie, by such a practice) telling them they might content themselves they had brought their souls into a safe Religion: but who that useth his reason, shall credit that Religion to be safe, which allows men to be false to their words. The people of these Countries upon this, complained of their horrible adulterating of Coins; their infamous Libels, and insolent Pictures: 
* Ch. 48, 49.  but their Committee of universal Reformation (as they would name the thing called the Inquisition in Spain) wherein the Jesuits domineered, exercised most horrible cruelties, especially upon the Ministers, yea and on those that connived at their escape: as to instance in one poor man, who lay on the ground with his face up; they fill'd his mouth with Gunpowder, put FIRE to it, so dilacerated his jaws, and pleased their devilish minds with this horrible Spectacle 
* Chap. 50. §. 11. . And to another poor man that said, I can suffer the loss of all things for my dear Lord Jesus, they repeated his words, Lord Jesus, Lord Jesus, with reproach and disesteem, saying, Nos dominum habemus Caesarem, i. e. We have the Emperor for our Lord 
* Chap. 53. §. 2. : which is agreeable to their phrase, who say, Our Lord God the Pope. As in these say they were blasphemous, so in some of their deeds they were ridiculous, and malicious 
* Chap. 105. §. 2. (Pragae Jesu●tae suum lustraturi Temp●u●, quod Fra●rum usui sub Frederico conc●ssum ●r●t) pu●●er●●p yrium to op●●i● e●us sp●●s●runt, acc●nd●r●ntque h●r●●●●s con●●g●onem ●●mo & fla●n●●a ●xterminaturi. , as when at Prague, and other places they like madmen beat the Pulpits, and Communion Tables, where had been administration, sub utrâque, with Rods and Whips: And for a significant Ceremony indeed, that the world might understand their skill in FIREWORKS, these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Jesuits, being about to purge their Temple at Prague with Sacrifice because the use of it under King Frederick was granted to the Bohemian brethren) they scattered Gunpowder over all the Pavement, and gave fire to it, that they might drive away the Contagion of Heresy (so they still call the true Religion) with SMOKE and FLAME.  
§. 5. A Nobleman of Poland did fifty years ago bewail the sad estate of those parts, by cherishing of the Jesuits: who, as the Plague, had greatly infected the whole body, before it was well discerned; whereupon he concluded, so many Jesuits, so many Plagues; which had miserably tormented many Noble Families in Poland, and it's annexed Provinces, Lithuania, Livonia, Mazovia, etc. by FIRE and Sword 
* Luc. Hist. p 324. . Two signal Instances amongst the rest of the Loyolans' notorious Practices in Fireworks, are those at Posnania and Cracow, threescore years ago, when they were not arrived to that height of skill in mischief, as now: We find at Posnania May 13. 1606. that three hundred of the Ignatian Novices and Scholars, by the instructions of some Superiors of the Society, did draw others into a Conspiracy with them in the evening, when by force they made their way into the Temple: when they easily put to flight the Keepers and the Watch, and after they had violently broken down the great Gates, and hur'ld all the seats upon one heap, set them on FIRE, whereby that whole stately Edifice, was in a short time turned into Ashes, by reason the FIRE raged so, the Citizens could not by any means extinguish it 
* Id. l. 3. c. 3. p 330. 519. 520. Hisp. f. 184. 185. . In the mean while, some of them run into the Hospital, threw out the sick and lame by force, broke the Tables, Seats, Windows, partly stole away the sick folk's beds, and other necessaries, and partly cast them about the streets, in such an outrageous manner, as nothing can parallel it (but the conflagration of London:) Insomuch that the Protestants were forced to hear ermons in the Fields, where they went armed with Swords, and Spears, and Muskets to defend themselves from violence. The Fathers of this Fiery Society think it a sufficient Apology, that by messengers they certified the King, these members of their Society were enkindled with Zeal for the Roman Religion, which put them upon this attempt, signifying (which was the same with their threatening) that to avoid great troubles, 'twas best to inhibit the rebuilding of the Temple, or Church, for they feared, if it was rebuilt, flammas evitare vix posse, 'twas scarce possible it should escape the like FLAMES. Again, at Cracow, the City where the King's Seat is, the glory of the Kingdom, they were so vexed with the Jesuits, that many, though Papists, said they had rather live amongst wild Beasts in the Woods, then amongst them 
* Apparebant effusae aliquot diebus flamae, quae per multas urbis partes susae, seu s●arsae toti urbi minabantur interritum. . For in a Conspiracy, whereof the Jesuits were the Author● and Leaders, 
* Non Religiosa isto habitu induti, sed attritis Rusticorum vestibus cooperti, nè agnosci possent.  they did by force of Arms break into that House which remained the only Monument of Antiquity in the whole City granted to the Evangelical Ministers, or Lutherans by the King and his Counsel. FLAMES did apparently break out for some days, which were scattered up and down through many parts of the City. Great noise and clamours there were of men's carrying out Spoils, amongst whom were the Fathers of the Society of Jesus, not clothed with their Religious Habits, but with the OLD WORN clothes of COUNTRY RUSTICS lest they should be known, (As he in the Frock, who fired the Papers in the study, at the dreadful conflagration of London.) The Ignatians can lay aside their Majestic Garb to do mischief. The whole City (said that Polish person of Honour) was in great danger to be destroyed, which was ever most safe before the coming of the Jesuits; who also raised great tumults at Lublin, Jaroslane, etc. where their Colleges are Forts both to keep off, and entertain Soldiers, into which they may have succour from abroad, and as the old Crucigers make dreadful Wars pernicious to many places 
* Luc. Hist. l. 3. c. 3. p. 333 & 1. 4. c. 5 p. 519. . By such practices as these, the Jesuits occasioned the loss of much to the Swedes under the mild King Sigismond. Hereupon in the Counsel to the Nobles of Poland is showed, that cherishing of the Jesuits 
* id. 528.  was (1) contrary to the Government of the Kingdom *, because of their fixed General at Rome, who is usually a Spaniard, and sends Spies into the Courts of other Princes, to promote the Universal Monarchy of the House of Austria: the Jesuits hawk not for Sparrows. (2) They account that Prince a Tyrant, who falls out with the Pope, and incurs his displeasure; and him an Heretic, who any way detects the Jesuits Arts and Stratagems, or does not obey them in all things 
* id. 534.  (Cave sis penna) 'Tis their Genius to despise Laws (saith the Counsellor there) and in Hungary, Austria, Styrria, Carinthia, etc. where Noblemen have been banished their seats for not bowing to the Jesuits 
* id 535. , who snarl at the Motion of Peace for Religion, as a Dog at a Stone: other Papists (saith he) have suffered more in England, and elsewhere for their sakes. 
* id. p. 525.  And then remembers (3) Their Activity and treacherous dexterity in raising troubles, witness (saith he there) lost Swethland, afflicted France, tempted Scotland, conspiracies in England, the tragical end of many Nobles in Germany, the troubles in Venice, tumults in Moscovie, distressed Hungary, oppressed Styria, Carinthia, Carniola, etc. To this purpose 'tis argued in that noted Counsel given to the Nobles 1606. for the restoring of peace, and ejecting the Jesuits, who got strength from the Council of Trent; that the putting in execution the Decrees of that Councils, was the Fountain of all the Troubles in Europe 
* id. p. 547. Exotiearum Artium spiritum ferunt & perferunt. ; and the favouring of the Jesuits, the corruption of the Polonian Clergy. Upon such an account as this, 'tis we find another affirming that they at Cracow and Posnania, were not more dangerous Jesuits in the Commonwealth than those little FOXES, going to and fro as Itinerants through the Craggy Mountains, & tops of the Alps, who bring forth, and continually carry about the spirit of newfound ARTS 
* id. p. 553. . After this the Jesuits move new controversies in the University of Cracow, 1622. when their Ignatius & Xaverius were enroled among their Saints, which converse most with infernal spirits *. The Jesuits Provincial Proctor Val. Ruscow reprotests in June against the Universities Protestation, unto which Reprotestation they Answer at large; replying to their several Paragraphs in many particulars, showing that the Jesuits Reprotestation was a false Libel uttered with Crocodoline tears; to no other purpose, than as if they designed to quench a fire by casting on Oil 
* Id. a. p. 556. ad. p. 591. , and that they would not be imposed upon by such Delusions to Celebrate their New Saints days: which with other troubles occasioned a complaint pressed with four Arguments 1626. unto the Parliament at Warsaw against the Jesuits pernicious Counsels and Practices, which ran out also as far as Moscovie, where these Ignatians upon Basils' death created one Demetrius a Patron of theirs, the Great Duke, as if he had been Basils' legitimate Son; whom they got the King of Powland to assist. The Moscovites ware of the Cheat, grant him a part of the Dukedom, which when he came to possess; they saluted him as (he was) an Impostor, and fell upon him; yet he wanting no cunning got again out of Prison, and for a time domineered, but when he was Jovial at his Nuptials, the Moscovites accost him in a surly manner, and put him with his Polish attendants and many Jesuits to the Sword in his Palace 
* Id. 552. Hosp. f. 202. b. . But these tidings of Demetrius being thus slain, and the troubles occasioning his death, raised in Moscovie, the Jesuitical faction (in Poland) did for some time solicitously labour to suppress and palliate; lest the full discovery of the Truth should render their Arts more suspected by the Polanders: who otherwise, by reason of the Power and insolence of this same Jesuitical faction in the Court; did some while grievously tumultuate.  
§. 6. We may imagine from what is related, that the Jesuits are not less active in playing pranks elsewhere▪ and we may hear they are turbulent even there where Religìo Medici is predominant; for the University of Milan, by their delegate Caesar Cremon, do complain to the States of Venice, of the Innovations and disturbances of the Jesuits under pretext of the Pope's Bulls 
* f. ●78. Luc. Hist. p. 631. 634.  1591. Insomuch that the students of Milan cried out, foras Jesuistae, away with the Jesuists, which occasioned the Senate of Venice to decree 23. Decemb. that same year, that the Jesuits should read no Lectures unless among themselves, and in nothing contradictory to the privileges of the University: 
* Id. 637.  within a few years after, viz. 1605. great Controversies by the Jesuits kindling are raised betwixt the Pope and the Venetians; whom, because they would not recede from their right upon the Jesuits accusation, Paul Vth. excommunicates. But May 6. 1606. The Duke Leonard Donat accounts the excommunication only brutum fulmen, a beating of the Air without Authority and Law; he and the Senate (which consists of 180. Senators) assert their own Supremacy within their own Jurisdiction, decreeing the excommunication Null 
* p. 638.. . The Jesuits would in no wise (as other ecclesiastics did) conform to this determination of the State, but opposed it, and therefore are commanded to departed, May 9th. Whereupon they insinuate with silly women and get their moneys, and so pass away privately by water about two of the clock in the night. And to evidence how much the people of Venice detested their enormous practices, when their Superior (who last of all entered the Bark) demanded Benediction of the Patriarches Vicar, the multitude cried out, in their Italian language, And in mall hora, Get ye gone with a Vengeance, or in the Devil's name. But left instruments of founding Metals, and Coining behind them: which F. Possevive wrote from Ferrara, were to make their Caps or Baretas, and so caused laughter at his Apology. Upon their removal they calumniated the Venetians, calling the Commonwealth Lutheran and Tyrannical; and causing all to succeed ill with the Venetian Ambassador in the Courts of Spain and Poland, etc. yet this did not affright the Senate, who again decreed June 14. 1606. That whereas the Jesuits for the kindness and favours showed to them (alas! 'tis their property) rendered themselves most ungrateful and injurious to the Commonwealth, and continued intolerably troublesome and insolent, seeking all occasions to offend the Republic; they should never more be received into any of the Venetian Territories, nor should this Decree ever be revoked, unless upon first having read the whole Process against them in full Senate, the States should give suffrage for their Revocation. And so unanimous were the Senators in this Decree, that it passed nemine contradicente: upon the scrutiny a part in so great a number there was not found any one dissenting. In which also they were well fixed, for August 18th, They publish another Decree, that none under their Jurisdiction should presume to entertain any Jesuits, or send their Children to them, sub paenà irremissibili, under an unpardonable penalty of Proscription 
* p. 641. . Afterwards when the Pope came to terms with the Venetians, the Jesuits laboured might and main to have their Readmission included in the Articles of Peace betwixt that State and the Pope. But the Venetians than stood upon justification of their own Act, and would not yield: Whereupon in April 1607. the Jesuits Print their complaints (causeless enough) and send them in several Languages to the Emperor's Court to Prague, 
Hosp. f. 181. b.  Poland and elsewhere, alleging that the Venetians were not only greatly tainted with Heresy, but they had so affronted the Court of Rome, that the wound grew daily more incurable, and would break forth into an open war. That the Pope did much injure himself in permitting those who had always been the Prime in obeying of him, for this very cause to be exposed to contempt all the world over amongst Papists and Protestants, and punished with a perpetual banishment and a privation of their goods, and that this would much prejudice the Pope's Authority, sigh he could thenceforth publish no Interdict so as it would be valid: for when 'twas seen that those who for their obedience should be rewarded, were greatly punished, no Ecclesiastical person would obey him, and that the Jesuits who in all Rebellions (as they call the Venetians standing upon their just Right) had been faithful, would be discouraged: and therefore upon the whole matter conclude, what a scandal it would be to the Court of Rome if they were not readmitted 
‖ Id. 642. . But when they found this device successless, then meditating Revenge, they fell to work in their proper Trade, and hired four Rascals, whereof one was a Priest (of thei● Order you may imagine, virtually at least) who were the Assassins that set upon that gallant man Padre Paul: whom, while it was dusk, they le●t for Dead, wounded; running away for their own security; but he being, upon the noise, looked after, and carried home; b● the help of good Chirurgeons, was preserved Alive 
‖ Id. 643. : they who would see more of this affair in those days, may consult the famous Writings of this Padre Paul, and others against the two Eminent Cardinal Jesuits, Barronius and Bellarmine: whose books and the Pope's Interdicts could never p●e●ai● to relax that Law made against the Jesuits for Fifty Years together, till 1657. that the Venetians being in straits, greatly afflicted by the Turks, yielded to the Persuasions of the Pope, that they would abolish the Decree of banishment, and again admit the Jesuits, and they should receive from the Pope, Soldiers, Monies, Navy, and all things necessary against the Turks 
* Hen. Kipp. Append. ad Jo pappum. an 1657. . So the Venetians are constrained to s●ffer those to come in amongst them, whom they once proscribed as Vultures, rather than be devoured at once by those who are as Roaring Lions.  
§. 7. What the King of Spain cannot do by his Army, that the Pope's Janissaries attempt to do for him by Assassination. In Pelgio about the beginning of May 1584. the Furies help the Duke of Parma to one Balthasar Gerrard, called Serac, who came to Delft in Holland, when William Prince of Orange was in Action against the Spaniards; bringing a Seal (which the Jesuits had an art to get for him) from Count Mansfield, which gained him credit with the Prince, who being desirous to ●e informed in some circumstances about the Duke of Anjou's death, admits into his Chamber this same Gerrard; who, because he was shortly to be gone, begs money of the Prince to mend his clothes as he pretended; but having got it, he bought a pair of Pistols of the Soldiers: Then on July the 10. the Prince going to Dinner, this Privy Murderer asks him a Pass, which was granted: but the Prince going out from Dinner, was met by this Rogue, who while he pretends to Bow to him, Shoots the Prince with three Bullets, so that he shortly after Died of the Wounds. This Murderer being Apprehended, confessed he had heard the King of Spain had proscribed the Prince 3 years before, & from thence he designed to Kill him: b●t that he was told, a Merchant's man of Antwerp had slain the Prince Mar. 18. 1582. but it pleased God the Prince recovered of that Wound he received by that Rogue, whose Quarters were (occasion being given by the Vicissitude of War) solemnly removed from the Walls of the Castle of Antwerp by the Jesuits, who kept them as Sacred Relics 
‖ Luc Hist. l. 4. p. 672. . Gerrard acknowledged he had confessed this design to the Father Rector of the College at Triers, who acquainted the Prince of Parma with it, and said it was from God, and gave him his Blessing (by the Devils warrant you may think) before he lest Triers; where the Jesuits promised him, that if he should lose his Life in the Action, he should be Canonised for a Martyr, and have a CROWN in Heaven; another of the Ignatian Fraternity at Turn undertaken to pray for him 
‖ Id. ib. Thuan. Hist. spec. Jes. Grimst. Hist. Neth. , who was executed July 14. 1584. But the Jesuits doubt not of procuring such another to dispatch Prince Maurice of Nassaw, William's Son and Successor, having gotten a Reason of State from the Jesuited Italian Campanella, who had told the King of Spain; Maxim opus est ut Serpens seditionis comes scil. Mauritius interimatur 
‖ Mr. W. Pr. Pref. to Vind. of Fund. Libert. C. 4. . 'tis chief necessary, that the Serpent of Sedition, viz. Prince Maurice be Slain, and not have an advantage of growing greater and greater in the continuation of the War. Hence we read, that Peter Pannes at Leiden was apprehended on suspicion, May 27. 1594. when he confessed, that Melchior Wall Jesuit, had persuaded him to Kill Count Maurice, and took him to Douai, where he was instructed by other Jesuits, that it was an Act merritorious of Heaven: and that if he should Die for it, he should be immediately translated (over Purgatory) to Paradise: if he escaped, he should receive 200l. Flanders of the Jesuits, and have a public Office in the City of Ipre, and his Son a Prebendary and Canon-ship in the City of Tournay 
‖ Luc. Hist. . Thus they carry it, as if Preferment in Heaven and Earth, were at their Disposal for the Rewarding of those Sicarii whom they can tempt to Murder all Princes that stand in the way to impede the working of the mystery of Iniquity. But this Emissary Villain of theirs, was within a month after, viz. June 22th. condemned, and Quartered at Leiden. We read also of one Peter Furius, or D'Four, who by the like Instigation was also to Assassinate this Prince; but he was discovered, and lost his Head for it 
* Thuan l 109 Chron. Belg. to. 1. p. 719. & 2. p. 93. Hospin. 205. . But the death of the Earls of Horn and Egmont was from the Jesuits. The States-General taking into serious Debate, the practices of the Jesuits, and their persisting therein, to the continued raising of Tumults, did March 27. 1612. publish their Mandate after the example of England, France, and Venice for the Banishing the Jesuits out of all the Provinces of the United Netherlands, imposing great Mulcis upon those who should entertain them, or send their Children to their Seminaries 
‖ Id. f. 206.  in Flanders, or the adjoining Countries, where they account the places of Trust & dignity, are disposed according to their pleasure; the affairs of Government managed according to their advice, have an Oar in every man's business, and serve themselves into the fairest Palaces. Hence 'tis said they Usurped a College at Brussels, and kept it from the true Heirs, as they did another at Antwerp, which indeed belongeth to the Company of Merchants in Aquisgranum, Aix, or Achen 
* Estate of Eng. Fugitives, K. 4. . Where we find 1611. a Bill of Complaint exhibited by the Citizens unto the Senate, in regard of the gravamina they lay under, upon the admission of the Jesuits into their City; which they alleged was against a former decree of their Senate 
* Hosp. f. 207. b . And they had reason to complain, for the Jesuits have many strange arts to gain riches and power. Witness their putting the Archduke Leopold for several days into one of their Habits, and so with the Signior Father of the College at Colen, and seven or eight of their society conducting him to Gulick, where they prevailed with the Praefect, or governor, to admit them and their company, to view the chief Conclave of the Tower; where then the chief Jesuit asks the Governor if the Emperor should command him to Deliver that Castle into the hands of another, Wither he would Obey? To which he Answered, He was placed there by the States of the Provinces, but the Command might be so, that he Ought to obey it, yet he would Deliberate. Why said the Jesuit, What if one now were here present, who had the Emperor's express Warrant? And thereupon Leopold presently exhibited Caesar's Mandate, requiring an Oath of Allegiance from him, and the rest of the Soldiers, forthwith turning those out of the Garrison who refused it 
‖ Id. 205. a. b. . A more wicked ●ct (I might have showed) they used in France, when at Rochel the Jesuits counterfeited the City common-Seal, wherewith they signed Letters, which being accidentally intercepted, brought the Rochellers into a sad deplorable War 
* Proph. Hild. sulf. p. 10. . The Imperial City of Donawerd groaning under the Tyranny of the Duke of Bavaria, apprehended their sufferings to be from the Influence of the Jesuits, who animated the King of Spain against Wessel, and other places; and were the chief Incendiaries of the Germane Wars, which took not off less than 300000. men. Upon every little occasion and advantage, they breathe out cruelty and slaughter 
‖ Estate of Engl. Fugit. K. 3. print 1595. . We are told, that one Giles Rat a Shoemaker of Antwerp, going about his trade into Spain. and an Englishman with him, were there snapped, for a pretended smile (derision they called it) at the Image of the Virgi● Mary, condemned to the FIRE, and burned, while two Jesuits (merciful Fathers!) for bad the people, under pain of Excommunication, to pray for them; saying, They had delivered them both in body and soul to the Devil. The like cruelty was exercised at Valadolid (where the Jesuits are predominant) when upon a small difference in point of Doctrine, they apprehended Dr. Augustine Cacalla, for a Lutheran, and 30. of his followers; many of which were Gentlemen and Ladies, and among the rest two Sons of the Marquis of Poza; the greatest part of which they BURNT Alive; the rest, who submitted, they condemned to perpetual Imprisonment, and confiscated their Estates, causing them ever while they lived, to wear the San benito 
* Id. ibid. , which is, A yellow garment, with a red-cross before, and another behind, painted all over full of Devil's faces: A thing of the greatest reproach and dishonour there that may be.  
§. 8. A great noise ('tis confessed) hath been made in the world, with many Epistles, concerning the Jesuits promulging the Gospel in the Indies, Congo, China, Japon, (which last they are now expelled) but as the worthy Theological Virtuoso of this age hath well observed in his learned new Book 
‖ M. baxter's Reas. of Christ. Relig part. 11. p. 488, , how specious soever they may seem, they are nothing comparable to the honest Attempts of Mr. eliot's in New-England, which are more agreeable to the Apostles way, and make more serious spiritual Christians; by reason of the Jesuits Injustice, Covetousness, and Idolatry, noted above in this small Tract 
* Vide. c 2. sect. 3. §. 7. etc. 3. sect. 3: §: 3: . 'Tis said indeed, they baptised many thousands, than forced them into the River, knocked them in the head, and drowned them, as the readiest way, (they have told some) to send them to Heaven 
‖ The Jesuits destroyed by fire and sword 2000000. of men in th● Indies. L Hist. l 2. c. 6. p. 256. : But some of the poor Pagans said, If the Spanish Jesuits were there, they desired not their company. The●e impudent Jesuits will be ready however to allege, thi● practice is in love, as that of Burning those they call Heretics in love: You may imagine (as one ingenuously saith 
† Trump. of Rome, p●. 1655 41●. 126. ) in love to themselves, that they may not be troubled with them; in love to the Church, that it may not be embroiled by them; love to the World, that it may not be infected by them; love to their Souls, their sufferings in the other World may be the less, by how much the time of their sinning is shorter. Alas! Acosta the Jesuit himself, who was an eye and ear witness, abates much of the glory which his brethren b●agg of: indeed so much, that any impartial Christian Reader may collect, their conversion of Pagans to be vain and frivolous 
‖ Hosp. f. 138, 139, 191. , just as if one should go to milk a Buck-Goat, and another hold under a Sieve: Their feigned miracles only serve to make up lying Legends: and their Conversion is no other than an Eversion of all Religion among Heathens, and a Perversion of all amongst others. Look amongst the Greeks, and you will soon see their impostures, villainies, and treacherous supplantations. In a Region near the Lesser Asia, some Jesuits had seated themselves, whereby they might more easily eat up the Provender from some other Monks: and there about 1614 
† Vide ad fin. mist. patr. Jesuit. Greg. Hier. patr. Epist. gr. Lat. dat. May 16. 1626. Trapez. . they had by their cunning gotten a Relic, which they vogued to be the Head of Cateba, a Christian Matron, who when the King of Persia made an Invasion upon her Son's Country, was by him taken at Cremen, and because she would not deny Christ, put to death: Admirable (they gave out) this Head was, for some miracles: which being related to her credulous Son, Prince Teimurez, Lord of the Territory, they enjoyed his liberal favour, and munificent privilege of erecting a College, a School, and Temple, sacred to the memory of Cateba: by which success the Jesuits being elated, and daily increasing their Treasure, Reputation, and Friends, which did accrue from the great conflux of Visitants, who sometime came to pay their Devotions to the Head. They fell to the trade of gaping after th' other Monks Estates, and cheating them: who ill resented the envy, covetousness, and ambition of the Jesuits; and when vexation put them upon exercising their senses, they soon smelled out, 'twas not the Head of Cateba, but of some facinorous Traitor, which had been set upon a pole, stolen away, and religiously laid up by the crafty Jesuits, and obtruded on that miserable Nation, which had sometime smarted under the Persian sword: hereupon a diligent enquiry was made after the true body of Cateba: which was really found in the Tents of their Enemies, reserved by her maid Moacla, who proved it by undeniable circumstances when brought into Iberia; which so enraged the Prince, that he clapped up the Jesuits close Prisoners; but afterwards, because they had by their cunning got some Friends to intercede for them, he contented himself to banish them; upon whom reproaches were poured abundantly by Moacla, and all the Inhabitants of Iberia: the infamy which justly fell upon these Fathers for this imposture, being a greater punishment than death itself. Yet even in those Eastern parts of the World, these impudent Incendiaries give more troubles 
* Narrat. Epist. Turbarum in Oriente de Jesuitis ad Fin. Mist. Patr. Jes. , as Cyril the Patriarch of Constantinople found in the years 1627., 1628. when by calumnies they afflicted the poor Bishop, turned him out of his place, put the distressed Church to vast charges, and had utterly ruined him and them, if the English Ambassador or Resident, had not once and again interposed with the Turkish Bassaws; kept him from smiting, detected the Villainy of the Jesuits, and brought them (by clearing of the truth) into disgrace in those parts.   

Sect. IU.  
§. 1. THe truth is, no sincere Christian in his place could do less than contribute his assistance to the relief of a distressed Church; none such especially who tenders the welfare of these three Nations could do less than discountenance the Jesuits who have exercised their chief skill in FIRE- works, both moral and mechanical in these Dominions to enkindle perpetual Flames. The very Roman Clergy of other Orders were so sensible hereof, that they addressed themselves unto Pope Clement VIIIth. in a complaint of many particulars concerning the intolerable Impostures and fraudulent actions of the Jesuits, especially in seditious libelling of, and conspiring against the Temporal State, concluding no good could be expected, unless the Jesuits were removed; they did so afflict, even those of the Popish Religion, who were not slaves to the Court of Rome 
* Querela extar. in Hospin. a fol. 173. ad. f. 178.  What Smoke did they raise ab Aquilone, when they influenced the Guises to move the bold and stirring Genius of the Scottish Nation against England? One while the Jesuits cry up the Title of the Queen of Scots, another while they decry it; one Jesuit writes pro, and another con; and this no question de industria by consent, as one that would enkindle a Fire makes use of two Flints, and strikes them against each other to elicit Sparks into the tinder-temper of discontented Subjects. The late Apologist, whiles he celebrated the Queen of the Scots, could not forbear to cast reproach upon Queen Elizabeth in her Grave, for which he is roundly took up, with a clear and full Answer as he deserved; and whatsoever now is said for the honour of the Queen of Scots, the Ecclesiastical Querelants to the Pope (but now mentioned) charge her death upon a Jesuit (who also wrote against her Son 
‖ id. fo. ) noting that of all Men living the Jesuits treated her the most unworthily: the Papist who wrote the Jesuits Catechism 
* Jes. Cat. lib. 3. c. 15.  hath this Title before one Chapter; That the Jesuits were the cause of the death of the Queen of Scots. Showing therein that Hen. Sammier a Jesuit, disguised in the habit of a Soldier, was the contriver of that mischief: setting out the wicked fellows Treachery at large. Yea and after her death, they procured the Earl of Huntley, and others to make a powerful Rebellion in Scotland 
* Answ. to Po. Apol. p. 26. ê Camb. , against her Son King James. Against whom also Will. Creighton a Scotch Jesuit, stirred up Robert Bruce a young Noble Man, who had been educated in the Jesuits schools, to kill Metelan Chancellor of Scotland, for dissuading the King from harkening to the Pope's Proposal of a Match: but Bruce trembled at the motion: and when the Jesuit said, he would absolve him: he replied, he knew not whether God would give him grace to confess 
* L. Luc. Hist. p. 519. & Hosp. 178. : Then he offered him from the Duke of Parma 1500 Crowns to engage three Noble Men to do it; but he denying, The Jesuit found an opportunity afterwards of getting Bruce clapped up, and kept 14 Months in Prison, whiles he himself was at liberty, taking his pleasure.  
§ 2. Ever since King Henry 8th, did solemnly cast off the Pope's Supremacy, England and Ireland have been the Butts against which the Court of Rome have been emptying their Quiver of Fiery Darts: though he did no more for substance than what had been of old; for Will. Rufus 
* Mat. Paris add an 1094. in hist. min. Ego (inquit) in regno meo parem dam vivam sussinere non p●ss●m.  that he might stop the encroachment of all Foreign Jurisdiction, was wont viva voce to charge the Arch-Bishops, and Bishops, etc. That to the Cou●t of Rome, or the Pope himself, they should not have any respect, etc. I cannot (saith he) ever while I breathe endure an equal in my Kingdom. To eradicate this principle, the Roman Conclave molested the Reign of that excellent Prince Edw. 6th whose Laws were said to be written in milk, and not in blood; 
† Speed. pag. 1092.  for the bloody Laws came in, when Queen Mary left the supremacy to the Pope, 
‖ pag. 1123.  and the affairs of Religion under him to Cardinal Pool, a very great favourer of the Jesuits, who no doubt were at Rome active to kindle those Flames which took hold of so many Protestants here BURNT in the days of Q. Marry, at whose heart it was said the loss of Calais lay, (whether any one is so concerned for Dunkirk I know not) sure the domineering Papists took a course to lay at her heart rather Fire, scalding Lead, and red-hot Irons, whereby (they urged her against her natural temper) to put to death the poor Martyrs: For favouring of whose cause, the Incendiaries lead forth the Pope's Bulls against Queen Elizabeth, of whose title to the succession none could justly doubt, as hath been a fresh declared by a worthy pen, from the words of the Archbishop of York then a Papist, and Raynolds (under the name of Rosaeus a Jesuit himself 
* Answ. to the Papists Apology p. 23. . 'Twould be tedious upon the Evolution of the Annals, during her long and happy Reign, to give full Narratives of the several attempts were made by the Ignatians upon her person and government; and therefore 'twill be convenient at present only to suggest the heads of some.  
§. 3. Whence was the first Rebellion of Fitz-morris against the Queen's government in Ireland? but from the same Incendiaries, who animated him to the second attempt 
* See Plots and Conspir. collected. Fran. Speed. Camb. Stow. Hollingsh. etc. . Namely, the Spanish Mendoza, the English Sanders and Allen, stiff Assertors of the Jesuits Principles. Stanleys' Conspiracy 1570. and that dissembling Treaty by Don John of Austria, 1576. was from the same Forge. After Fitz-Morris stirs, San Josephus was sent into Ireland 1580. with 700. Spaniards and Italians upon the turbulent motions 
* L. Luc. Hist. p. 496. 497. from Thuan. etc.  of F. Campian, and Parsons, alias Cowback; and Jaspar Heywood who of all the Jesuits (saith Sr. Hen. Baker) came first into England, unto whom, upon his arrival, his Father, old Heywood, said in a simple admiration, Jesus! Jasper who made thee a Jesuit. The year after, 1581. Campian was taken and executed for his Treason. Yet in a short time after, 1582. & 1583. one Summeruil a Gentleman, having read dangerous Books of divers Jesuits, and conversed with Hall, attempted with a drawn Sword to have killed the Queen; which was designed also by William Parry Doctor of Law (about 1584.) who having read D. Alans' book concerning excommunicated Princes, acknowledged he was instigated to this Parricide by Benet Palm 
* Id. 498. , and Hannibal Codreto Jesuits at Venice, as afterwards by one Morgan in France. About these times there was on Shipboard a very admirable discovery of the contents in the Scotish Jesuit Creighton's torn papers gathered together by Sr. Will. Wade, which brought to light 
* Plots and conspir. pr. 1642. p. 19 23. , That then, to advance the Pope and Spaniard, they had resolved, (1) To deprive Q. Elizabeth. (2) To disinherit K. James of England. (3) To have the Q. of Scots marry some Popish Noble man of England: whom (4) The Papists, or Pseudo-Catholicks should choose. Which choice (5) the Pope would confirm: These were Ignatian projects, but God disappointed them as he did the wicked attempts of the Savages, with Priests (who had sucked in Jesuitical Doctrines) to kill the Queen Elizabeth, whom they thought also to have dispatched by moving the French Ambassador (of the Guisian Faction) to have hired one Moody, who proposed poison, or a Bag of Gunpowder, but this was detected, and the Ambassador sent home to learn better manners. Then when all these failed, the unwearied malicious Incendiaries set on moving their great Machine, the Spanish Armado 1588. Of which (we may see from Garnets' acts) the Jesuits were forerunners at least two years, when the Gad-prickers stirred up the Pope's Bulls in defence of this vast, and as they counted it invincible Navy 
* Speeds Hist. p. 1178. Luc. Hist p. 498. 499. , which contained 2843. great Ordnance, 28840. Mariners, Soldiers, and Slaves rowing in Galleys; innumerable FIRE- balls and Granades; sunk, taken, and dispersed through the singular goodness of God by the English Fleet, with the loss of no more than an hundred men, and one ship; when this public assault came to naught, the Jesuits fall again to their old small games, for about 
* Hosp. Cambd. Speeds. Stow. etc.  1592. they had hired Patrick Collen an Irish Friar to kill the Queen, unto which murder, Holt the Jesuit did persuade with this motive, that 'twas not disallowed by the Laws (whiles Pius V Bull was out) but that he should merit God's favour and Heaven by it. Much about this time the Queen did emit a Declaration against these Sicarii and Incendiaries, backed with excellent Reasons from their Clandestine snares and devices which yet was not so prevalent with Dr. Lopez the Portugez, her Physician, to make him Loyal, as 50000 Crowns in Rubies and Diamonds was to allure him to attempt the poisoning of her, 1593. Neither was it the year after, viz. 1594. so powerful with Williams and York (who conspired against the Queen) as F. Parsons, Doleman, and the instigation of the Jesuit Holt; who also brought other Incendiaries into a combination to FIRE the Navy with wildfire, for which they were stretched at Tyburn 1595. But this did not yet scare Edward Squire, a Deputy Purveyor for the Queen's stable, upon the motion of Walpole the Jesuit, from essaying to poison the pummel of the Queen's Saddle 1596. nor Tyrone from Rebellion against the Queen in Ireland; 
Thu●n. P. Metthew Meteran.  within a short time after to encourage whom, the Jesuits had boasted by virtue of their League *, they would clean extirpate Protestantism by the year 1600. but God checked their confidence, and frustrated their hopes. Yet the Provincial Garnet and Creswel leguer Jesuit in Spain, with R●bert Tesmond another of the society, were conspiring with the King of Spain, to send an Army to join with 5000 Foot, and 2000 Horse they had Dormant in England of Papists, to receive them, 1601. & 1602. But the great God blasted this as the rest of the Jesuits horrid practices against the Queen, notwithstanding the determinations of their College at Salamanca, sent to embolden Tyroen in Ireland; and the erection of their New Society at Thonon in Savoy, 1602. whereto many Popish Kings, and Nobles gave their names; by pious frauds and force of Arms, to convert or extirpate the Protestants under the Notion of Heretics; having by the agency of 50. disguised Jesuits in England, listed (as was said) 25000. Popish soldiers about June that year, to join with this new Association, to carry on the forementioned design 
* Mr. Pr. pref. vind. from meterran. l. 23. & Spec, Jef. p 100 . Winter to entourage the Papists, brought word of a million of crowns prepared by the Jesuits in Spain for the service: and two Bulls 
† L Luc. Hist. p. 405.  were propounded from Clem. VIII. viz. one to the Lords Spiritual; another to the Lords Temporal, that whether by a Natural or a violent death the Queen should be removed, they would only promote a Papist to the Crown 
* Causab. Epist. ad Font. p. 186. . The notices of these Machinations occasion another Declaration by the Queen against the Jesuits 
* p. 509. , 15. Novemb. 1602. But about half a year after when she had reigned full 44. years and four months, April 4. 1603. God was pleased to remove her out of the reach of these Furies.  
§. 4. And K. James in despite of the Pope's Bulls, comes to the Crown; however there were those of the like Ingeny with the Jesuits, who almost as soon as he had set his foot upon English ground (as the learned Causabon observed in an Epistle to the Jesuit Fronto-ducaeus) machinatione clandestinâ tollere de vivis sunt agressi 
* Epist. 170. p. 188. Edit. Hag. 1638. , made an attempt by a secret plot to take him out of the land of the living, even before his Coronation. And on that very day the King was Crowned, when the generality were intent upon that Spectacle, five were suborned by the Jesuits to set London on FIRE in several places, but were frustrated, as I find it upon record 
* Luc. Hist. 509. 510. 511. ex Marc. Gal. Belg. . The King of Spain by this time had no great maw to hasten that force which Garnet and Creswell had been negotiating for, whatever encouragement his Jesuitical Legate Baldwin in Flanders had given to it. Whereupon a pl t is excogitated of greater advantage (than any before) and such a one as can never be discovered, said Catesby. Viz. the Horrible Conjuration to blow up by GUNPOWDER the King, Queen, Prince, Lords and Commons at one-clap, when they met together in the House after their Prorogation at the opening of the Parliament, Novem. 5. 1605. When Guy Faux stood ready in the Cellar beneath to give FIRE to the Train laid, to discharge this Jesuitical, i. e. monstrous Morter-piece, which would have overturned the Foundations of the Kingdom, had not the King of Kings vouchsafed an admirable deliverance, which hath been annually celebrated with praises to the Supreme Majesty, by Protestant England for above six●y years. Yet the last years Apologist had the impudence in Print, not only to extenuate the Gunpowder-Treason, but to insinuate that, (against all moral evidence) which might weaken assent to the matter of Fact, as it hath been transmitted to us, not only by Tradition uncontrol'd, but by an Act of that Parliament, who were then upon the place to examine all circumstances, which were fully laid open and proved to the conviction of any gainsayers; as may be seen at large in the Relation of the whole proceed, and Lords Commissioners Speeches with the Earl of Northamptons' enlarged, and what passed at Garnets' execution Printed by the King's Printer 1606. There you may see proved, not only the Provincial Garnet, but at least four Jesuits more, viz. Tesmond, Gerrard, Hammond, Baldwin, had an hand in this plot. The ill-looked suggestion of the Apologist concerning which, is so fully answered and confuted by that worthy person, who refusted the whole Apology 
* pag. 29, 30, 31. , that there needs not the addition of any thing more, sigh the matter hath been acknowledged both by friends and enemies, both parties and standers by; the Apologies of Bellarmine, Eudaemon, Johannes and other Jesutis. As the learned Causabon 
* Epist. 190. supra Cit p. 191. See Bp. Rob. Abbots Antilogia.  (amongst many other things rendering it out of doubt) notes; Those that would have Garnet esteemed for a Martyr, never offered to deny him being guilty of the Gunpowder-Treason. He at Louvain who in his Panygericks Oration, prayed publicly unto Garnet, Sancte Henrice, intercede pro nobis, Father Henry intercede for us, certainly took his prime agency in the Powder-plot as a meritorious Act, consonant to the Jesuits avowed principles, and all other forementioned practices: wherein he was a leading man, as well as in this of which Causaban wrote; he certainly knew he was not only guilty, verum etiam approbatorem & genere quodam auctorem 
* Id. 219. Utinam quivis alius mihi potius accedisset casus, quam ut nomen meum proditionis infamiâ deturparetur, etc. , but the Approver, and indeed in some sort the Author, who himself said (before Dr. Overal and three other Doctors) Equidem si pro religione Catholicâ mortem obirem, If I had died for the Catholic Religion, etc. but now saith he, I acknowled he my sin, and the sentence pronounced against me, I confess to be most righteous. I certainly, if I had the whole world in my power, I would willingly give it all to be free from this crime of treason which is impressed on my conscience, etc. So he. But I forget myself, I'll only subjoin what Mr. Richard Carpenter (sometime one of the society, if not so still in disguise) hath Printed in his Sermon preached Novem. 5. 1662. page 11. viz. Father Thomson, the Jesuit our Ghostly Father at Rome, when he often told us Scholars there, that his shirt had been many times wet in his digging under the Parliament house upon this horrible account, intimated that their intention was to bring up the Foundation, and all with a powder. 'Tis plainly confessed, the Fact here was owned, and that there was another Ignatian employed in this grand Mechanical FIRE- work besides those above. Yet they have not done with K. James, for the year after 1606. the Jesuits and some Mass Priests have another Conjuration, W. Pierce a Provincial was examined about it 
* Luc. Hist. p. p. 5. 3. . In 1608. the forementioned provincial Garnet was taken and hanged, and 2. June 1610. upon further evidence of their practices, the King publisheth a Declaration against Jesuits and Priests; notwithstanding which many swarms of them were got over again into England at the latter end of King James his Reign, for the year after the falling of the Massing-chamber in Blackfriars where F. D●ury was, Jo. Gee a reclaimed Priest 
* Mr. Pr. p. roil Favour. p. 54.  (by that accident when he hardly escaped:) in his Book called [The foot out of the Snare] Edit. 4. 1624. gives us an account of many hundred, most of which were Jesuits, and of their practices in their Congregation, de propagandâ Fide, which they held privately even here in London; and as a Legate boasted, they did their part to the poisoning of K. James 
* Rooms master-p. p. 34. .  
§. 5. 'Tis certain these bold Incendiaries were not frighted away with John Gee's discovery; we may find in the years 1627. 1628. soon after King Charles I. came to the Throne, the Jesuits had gotten an house near Clerkenwell-Church for for their College, wherein they kept together in Commons, and had their Officers and Books, their Vestments and Relics, but (if you'll credit Doctor Sibthorp) they would not suffer the King's subjects that are Papists to be so loving and loyal, as otherwise they would have been 
* Mr. W. Prins Introd. p. 88 90. . Yet in their Letter to Brussels then, they made themselves the Introducers of the Excise: but so insolently they did behave themselves, that the House of Commons than petitioned the King for the putting of Laws in execution against them. But they were afterwards blowing up new sparks of contention; about 1631. from Ireland the Archbishop of Armagh in a Letter takes notice of some of their Books: and likewise about 1636. 1637. they were not only injurious in their practices towards other Papists (as some of them complained then) but some grew very insolent upon several occasions, in their expressions against the Laws, and had their weekly Congregations then, and in the years following, to hurl us all into disorder and confusion 
* Id. ib. Hid. works. p. 109, 144, 170, 171, 189, etc. 1. pt. Compl. Hist. p. 443. 449. & alibi. Roy. fav. p. 54. 55. Rom. m. peec. p. 31. . For we find Mr. Waddesworth did depose both in writing, and viuâ vece at the Lords bar, that one Henry, alias Francis Smith, alias Lloyd, alias Rivers, alias Simons, (who it seems was then a Provincial of the Jesuits, and had in his younger days, as Stukely the Priest related, had a hand in the Gunpowder-Treason) before the beginning of the Scotch wars, did tell him in Norfolk (where he met him) that The Popish Religion was not to be brought in here by disputing, or books of controversy, but with an Army, and with FIRE and sword 
* Mr. Pr. 1. pt Comp. Hist. p. 449, 450. . And when according to this menacing determination of F. Smith, the Jesuits had fomented a war betwixt England and Scotland † 1639. it seems upon their solicitations, 
* Id. in preface to vind. of Fund. 1. pt. E. 3. a. b. E. 4. a. b.  the King of Spain had provided a new Spanish Armado, and land Army of old soldiers to invade the western and southern parts of England, when the Forces and Ammunition were drawn into the Northern parts against the Scots, which design was broken and detected by the Hollanders unexpected encounter of their Fleet on the English coasts, and the pacification in Scotland: which appeared by the confession of an English-Pilot in that Navy on his deathbed, mortally wounded in the first fight, to an English Minister and others, to whom he revealed it out of conscience; as also by some Letters and other evidences, and by a pamphlet made and printed by the Jesuits, 1640. in which amongst other passages entered in the Parliament journal Novemb. 14. 1640. there was a particular prayer, for the Holy Martyrs which suffered in the Fleet sent against the Heretics of England, 1639. with this note; the Papists must fish in troubled waters. To which purpose the Pope's Nuncio with the secret College of Jesuits then in Queen-street, summoned a convention of Jesuits, having gotten secretly into private pay an Army of 7000. Papists; upon which the Fathers of the Society were so confident of success, that in their Jubilee 1640. (which they solemnised in all places, being the hundredth year from the first Erection of their Order by Ignatius (as was noted above) 1540) at Aquisgran or Aken in their public Hall they had an Interlude which they invited people to, by Printed Tickets, signifying the Triumph of the Popish Church of Rome, by Pageants brought upon the Stage, subduing all her enemies till that day by their means, but in their jollity when two Armies came in, one of the Jesuits and Papists; another of the Protestants ready to encounter, a Jesuitical Actot in the habit of a mass Priest comes in also devining success to the Popish Army, praying for it with an affected devotion, and solemn invocation (or rather profanation) of God's name: upon which the Popish Army of Actors, as certain of the instant victory uttered these words (as their parts directed them) with a loud and reitterated voice and shout PEREAT, PEREAT, QUISQUIS EST HOSTIS ECCLESIAE. i e. Lei him perish, let him perish whoever is an enemy of the Church. At the repeating of which words a great part of the Stage on which they acted: together with the whole Popish Army (not one Soldier or Captain excepted) fell to the ground immediately; while their feigned enemies (personating the Protestants) were left standing on the other part of the Stage which fell not at all; with this sudden fall many of the Popish Army were bruised in pieces, with the beams of the Stage falling upon them, who through pain and horror needed no Moniters to silence their outcries: Others with broken limbs were carried to the Surgeons, and the rest confounded with shame, crept away secretly, under the veil to their lodging. So this Ignatian-Play, ended in a real unexpected Tragedy, and a real rout of the whole pretended victorious Popish Army of the Jesuits 
* Id ibid. ê specul. sive jubilaeo Jesui●ico. p. 220. ad. p. 224. : And the Scottish War, that year (which they so much depended on) through God's mercy, concluded in a blessed peace and union betwixt both Nations.  
§. 6. But the Irish Papists by their Plots and Instigations of the Jesuits, who seconded their motions with encouragement of Arms and Monies from abroad, undertook the bloody Massacre of all the Protestants in Ireland, and surprisal of all the Forts, Castles, Arms, and Ammunitions therein. On the 23. of Octob. 1641. being IGNATIUS DAY, (which they celebrate like the Jewish Rabbi's feast about this time of the year, called Festum ignis or luminum the Feast of FIRE or of lights 
* Car. Sigon. de rep. Hebr. l. 3. c. 17. p. 637. ) the Founder and new Cannon●z'd Saint of the Jesuited Society, for the great honour of their Patron and Order; they being the chief Plotters of that horrid bloody Treason and Rebellion 
† Mr. Pr. pref. to vind. Fund. Rights. E. 4. b. , which though happily discovered the night before at Dublin and some few places else; yet in other Parts of Ireland, it took effect to the slaughter of 200000 innocents', qua Protestant's, in a few months' space: Followed with a bloody War for sundry years to the loss of the lives of many thousands more there: And afterwards by a direful War here, fomented by the Jesuits likewise 
* Id. ib. . In Ireland they threatened to BURN and ruin D●blin and all the Monuments of the English Government 
* Sr. Jo. Tem. pref. to Hist. of Irish Rebel. . At their rising in Ulster (besides the barbarous murders and cruelties there and elsewhere) they did BURN, spoil and destroy the English Protestants 
† In Hist. p. 22. : And to instance only in one or two places, in the Castle of Lisgool they consumed by FIRE an hundred and fifty men, women, and children; and in the Castle of Tullah they BURNT and killed 
* Id. p. 91.  at least an hundred. Then here in England the Parliament did Decemb. 15. 1641. charge the Jesuits with a malicious and pernicious design of subverting the fundamental Laws and principles of government; it seems F. Philip's Sr. Toby Matthew and Lord Gage had been very active and some designed with Seignor Con to have took away King Charles I. by giving him a Spanish Fig, as Andrews ab Habernfeld agent for Cardinal Barbarino (Protector of the English and Scottish Jesuits) discovered to Sir Will. Boswel the King's Agent then at the Hague 
* Rooms Master piece. . Hence who ever were the Instruments about the cutting off King Charles I. on the 30. Jan. 1648. the Jesuits have been justly accounted (by those who searched the bottom 
† Mr. Pryune in several pieces. And Mr. Baxter's Key for Catholics. Dr. Du Moulin Dr. L. ) to be the Principal Agents. There did then above 600. Protestant Ministers Remonstrate against it, and so many thousands, and more, had they not been overpowered by an Army (wherein Jesuits were active) would have done so likewise. But Protestant Ministers had not a conquering Army obliged to their obedience, as the Jesuits have their Novices, whom they can make to do what they please. 'Tis absurd then to impute that Action to Protestants as such, whoever were the Executioners, 'twas agreed to in the Council of Jesuits 
* Answ. to Pa. Apol. p. 12. Mr. Pr. pres. to to. Vind. C. . So that it can be no imputation to the Protestant Religion, which abhors the Jesuits principles and practices. As Dr. Du Moulin hath solidly vindicated the sincerity of the Protestant Religion 
* Page 56, 57, etc.  upon that account, against the fictitious Philanax Anglus. Therein he declares amongst other things (yet 'tis said some from his 'pon stuck in the Press) The Roman Priest and Confessor is known, who upon cutting off the King's head, flourished his sword, and said, Now the greatest enemy that we had in the world is gone 
* p. 58. . (And there were other Jesuits on horseback did so too, as is credibly reported.) And the Doctor adds from a Gentleman of good credit, a notable passage at Rouen of Jesuited persons rejoicing there, upon the news of the King's death, saying, we have kept our word to him, since he would not keep it to us 
* p. 59 ; as if the King had made a promise to them; which the Doctor there says, is most false: offering to make good, when Authority shall require it, That a Select number of English Jesuits were sent from their whole party here in England, First to Paris to consult with the Faculty of Sorbon, then altogether Jesuited; to whom they put this Question in writing: that seeing the State of England was in a likely posture to change Government, whether it was lawful for the Papists to work the change, by taking away the KING? which was answered Affirmatively; upon this, thirty Jesuits were met betwixt Rouen and Deip going to England, with endeavours to be Agitators (they said) in the Independent Army 
* Id. p. 60. . At Paris the scarlet Jesuit, who would have the English Lady he had proselyted to rejoice at the King's death, distasted her with the Popish Religion upon that score, so that God gave her grace to be no more of it; and the Doctor saith hitherto she keeps her word 
* p. 61. . It seems also there was great joy in the English Seminaries abroad; and here at home Mr. White and others were applauders of the succeeding Government. F. Bret was for the prevailing power 
† p. 62, 64. , under which (the Dr. saith) they got from the top of the House of Lords two of the Gunpowder-Traytors heads, which we may hear in time are as Holy Relics shrined up in gold, and working miracles.   

SECT. V  
§. 1. And shall we think these Fiery tempered Loyolans have been asleep these late years; when such dreadful Burn at Sea, and such a lamentable conflagration in the City of our solemnities have awakened so many? I dare say (argumento ad homines) they themselves who percinatiously assert the Doctrine of PROBABILITY, have no just reason to quarrel me, if I suggest more than THAT, to conclude they have been very vigilant and active, may I not say mechanically, even in the burning of London, as well as politically in the three Kingdoms, Dies diem docebit, Truth is the daughter of time. And I confess as Jamblicus in explaining the Pythagorical Symbols, says 
* Pyotrept. Symb 18. p. 146. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Truth is commonly hid, and difficult enough to find out: yet (as he well adds there) a man ought to look after it and search it out. I know sub judice res est. The Petition of the Common Council of London is, That the Parliament would be pleased to assume the Enquiry about the causes of the late Fire 1666. And I have not an itch either by any peremptory, or immodest sentiments of mine to anticipate what they in wisdom (which I pray for) shall think meet to determine in that great affair, concerning which I am prompted from the argument I have in hand, to annex something in compliance with the expectation of the Reader, but with all Candour and submission to the truly wise.  
§. 2. I desire to be as forward as any in adoring the Sovereignty of God the Supreme Majesty, who by Prerogative Royal, rightfully disposeth of all things and places, persons and actions, according to his own good will and pleasure, to the magnifying of his own power and goodness: and to say with the Prophet 
* Amos 3.6 , shall there be evil in the City, and the Lord hath not done it? 
Di gitus Dei hic.  We ought undoubtedly with great reverence to acknowledge the hand of God, as in the Plague, so in the War, and Fir●; all the judgements we have groaned under, are Providentially from the Supreme righteous Judge; and indeed procuringly from our own sins,  
Hinc illae lacrimae: tua te peccata cremârunt  
Londinum.—  
Ah! our multiplied heinous transgressions, provoked the Lord, for the honour of his justice, to enter upon his strange work, with the Plague and Sword; and when these would not move us incorrigible ones, then to break forth into his fury, very conspicuous in the raging fierceness of the burning, through the violence of the wind, which he commanded to go forth, when he could have held it in his fist, or turned it another way; or have given our Magistrate's wisdom, and our people strength, or many other ways have prevented our ruins, by the devouring flames. But it seemed good to his Majesty to humble us for our iniquities. To remember which with sorrow of heart, and shame, we are by Statute 
* XIX. Car. II.  called upon to an annual observation of that day in public fasting and humiliation. Yet this does not exclude Gods permitting of Instruments, (it may be) for the filling up of their iniquity) from contriving and acting in the late dismal Conflagration, any more than the Assyrian from being the Rod of his anger, or the staff in their hand his indignation 
* Isa. 10.5. . Neither doth it discharge us from a modest enquiry, and endeavour within our several Spheres, to bring those to the test, who may be rationally suspected to be guilty. Hereupon after all that hath been said in the premises of the Fiery Jesuits temper and behaviour, compared with the antecedent, concomitant, and consequent Circumstances of London's Burning; methinks it should not appear incredible that they had an hand also in the kinding of these Flames.  
§. 3. To bring the matter then nearer to an issue, I shall briefly propose some things by way of recollection, which have been proved in the foregoing Discourse: then assume some things with a few Remarks out of the Informations given in to the Honourable Committee of Parliament; and leave the result to the ingenuous and unprejudiced Readers, to form their own opinion as they see cause. A little review and remembrance will satisfy us 
* Suprâ C. S. §. 1. 1. 2. 3. 4. 3. 1. 1. ; That, the Jesuits are ambitious, their Founder's name signifies a FIREBRAND, quasi ab igne natus; and that his disposition was Fiery, and his profession Military; whereupon they affirm he came to send Fire. Hence de jure they profess the Art of making and casting about Fire-balls and Wildfire to burn Houses and Cities: 
† 1. 1. 4.  to promote which, they have two Colleges, one at Madrid, another at Thonon to advance the study of Artificial Fireworks, and to subdue Protestants by fraud and Arms 
* 1. 1. 5. : they keep stores of powder in their Colleges 
† 2. 5. 1. ; require their NOVICES to yield blind obedience, to act 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with a mind void of judgement (as given up by God, Rom. 1.28.) accounting their Superiors will, Gods, whether it be lawful or no 
* 2. 5. 2. 1. 3. 2. 3. . The Pope exempts them from the Magistrates censure †. They state the Case, that a man hiring a Soldier to fire his neighbour's house, is not obliged to make restitution 
† 2. 2. 1. , (and he may lawfully hire him to vindicate his reputation, 
* 3. 2. 4.  or the reputation of the Society) They are to see those who do not favour them oppressed with Fire and Sword, the defenders of Protestants burnt and took off by FIRE; vouch it to be their property to bring forth new Inventions, and engage men to their Religion by Arms, terror, and FIRE, and their duty, to see their Religion planted in England, 
† 3. 3. 5.  by FIRE and Arms, and Magna Charta Burnt 
* Arist. Reth. p 1. c. 10. . These things and the like, the Jesuits plead for as their right, property, privilege, or office: and their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, apparent profitable, and apparent pleasant things, whereby they are qualified and moved (as the philosopher acquaints us with the scopes of injurious persons) for such an attempt. Then de Facto, They are found to have been really Incendiaries all the world over, by themselves or their Agents 
* Vide supra in hoc Cap. Sect. 2. §. 1. Sect. 3 Sect. 1. p. 86 87. & p. 92. 96. : they have formerly done such feats of Firing at Cracow, and Posnania in Poland, and at Briga in Silesia: and some Emissaries of the Court of Rome in the Pope's name were took in Saxany †: 'Twas also proved six Jesuits by name had an hand in the Gunpowder Treason: they threatened to Burn, Dublin, and actually in the beginning of the great Rebellion did Burn other places there*: Nay in August 1666. 
Sect. 4. §. ult.  (not long before the Burning of London,) Nangle the head of a party in a new Rebellion Burnt four of the Protestant's houses in Ireland and had a Declaration in his pocket for the Pope's Supremacy (which is the Jesuits Idol) These and the like deeds have been done by the Jesuits in pursuance of their principles: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  and they never showed any Repentance for them▪ but have always gloried in such villainies, commended, defended and canonised, the actors of them. Add hereunto, that they thus qualified and prepared might concerning the Burning of London easily conceit (as Aristotle notes villainies will do) that 'twas possible for them, and not be discovered; or if discovered, they should not be punished; or if punished, it would be less damage, than the gain, would accrue to the actors or their friends: To whom the gain would be manifest, and great, and present: But the loss and punishment, trivial, not heeded, or far off, and to whom it is not equivalent to that benefit which tyranny might think to have: For to them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to do injuries is a piece of gallantry: And to suffer for them, if taken a great reputation. On the other hand (as the same Philosopher also speaks of some others 
* Suprâ c. 2. Sect. 5. §. 7. ) the Londoners at that time were no way circumspect, nor diligent in observing the stratagems of their adversaries; but apt to believe themselves secure; so that 'twas easy to do them a mischief, and they not know who hurt them. We ought also to take it for granted, 'twas the Masterpiece of the Jesuits policy to check the opinion of some few less considerate Protestants who were overconfident in their particular determinations about 1666. and therefore the last Pope Alexander, would be so called, in despite of the Numeral letters found in that name: Yet some say if he survived that year 'twas all: Further 'tis to be remembered, the Jesuits say they Rule Rome and the Papacy; they had 1500. of their Society here in 1652. and more in the succeeding years, have now almost wormed out all those of other orders, from the conduct of the English Papists: Insomuch that in such an act as this, what the Papists as such do here, 'tis presumed they Jesuits are the principal Agents and Contrivers; neither is such a strong presumption to be disregarded: For (saith Doctor Wiseman 
* Civil Law l. 1. c. 1. p 17. Par est probationi presumptio; quid quidem ad effectum attinit, pro probatione habetur. ) in vain did Menochius write such an elaborate Treatise of presumption, were it not as effectual to carry the right as any other kind of evidence. The Jesuits would indeed think it a disparagement not to be accounted the Soul that animates the Court of Rome, which is superlative for cruelty, and keeping no faith with Heretics, what ever the Law of Nations requires; yet as we have it in the words of a late Poetical Doctor,  
Scilicet, Haereticos ferro, flammâque petendos,  
Stat Capitolini Sententia fixa Tonantis:  
§. 4. Now upon the proposal of these Postulata, I assume (with brief Remarks,) some things out of the Printed Informations 
* viz. Those in four sheets and an half p. 3. . That London was Burnt betwixt the second and sixth day of September 1666. The ruinous heaps on 373. Acres within, and 63. Acres without the old line: The ghastly walls of 89. Parish Churches, besides Chapels; as well as the Ashes and Brickbats of thirteen thousand too hundred houses, were a sad evidence of the Fact. That 'twas possible to be done (especially as the wind stood) by the power of malicious men, and the help of Art, yea of the revengeful & ingrateful Jesuits, undeniable Histories of such conflagrations (some mentioned above) may easily satisfy us. And that 'tis possible to be known too, the Eyes and Ears of the Informants, attesting what they heard or saw, having sufficient means to come to the certain knowledge of what they relate, which is neither incredible nor improbable in itself upon the expense of circumstances may also evince and thereupon be granted. These were Testes Idonei, honest men and women, true, not suborned witnesses, such as could speak what they had heard, and seen; and would say no more Yea, such (I persuade myself) as the veriest Papist in England would be content to take their Testimonies in any Courts of Judicature for the preserving of their lives and estates. Now 'tis a maxim in Law which hath as much of equity as truth in it, Testis quem accipit pro se, debet accipere contra se. In a different case, the testimony of another is no less valid against a man, then when he makes use of the same in his own cause. 
p. 8. 11. 13. 17.  We have further Conficentes Reos, the Confession of the guilty * Hubert, the woman (a Papist) in Holborn rescued by a pair of Gallants; and the French man in Kingsstreet confederate with three hundred. And he that is cast by his own confession, is more powerfully condemned than he can be by any kind of evidence whatsoever; for that cannot be subject either to mistake or falsehood, as other testimonies may be. 
* Dr. Wiseman. l. 1. c. 1. p. 16. Confessio est probatio probatar, neque ulla est probatio illa major. l. 1. dig. de. Conf.  Concerning the famous, may I say, or infamous Hubert, It's plain, notwithstanding F. Harveys pi●us fraud (as F. Cotton would have Scribanius be a Calvinist when affrighted, yet had before dispersed his Books, as one of their Society.) whose Scholar he had been, sigh, after he had had him at Confession, and taught him to say he was a Protestant, yet Hubert (though born and bred in France, where the name is known) earnestly denied he was an Huguenot, which is of the same import with Protestant, 
* Answ. to apol. p. 38.  as he very well might (saith the answer to the Apology) for he then declared he believed confession to a Priest to be necessary to Salvation; and being admonished by the speakers Chaplain and another minister, to call upon God, he repeated an Ave-Mary, which he said was his usual prayer: Another Jesuit ('tis said) was ready to do his office of shreiving him at Tyburn: So that it may fairly be granted he was a Papist, however hope of his Companions reward might put him, who was poor upon being the instrument in this villainy. And we may note (1.) Mr. Graves the French-Merchant, had observed him from four years of Age to be of a villainous inclination, and fit for any villainous enterprise, (and the like was Peidlow;) so moulded for Peidlow to make an impression upon by his reward (though not so great as was promised to York about 1595. when with some other Incendaries they were to Fire the Queen's Navy with Balls of wildfire 
* D. W. D. Horae subfc. p. 53. ) Again note (2.) the manner, by a FIRE ball at the end of a long pole put in at a window (or hold made through the wall on purpose) and he stayed till he saw the house in a flame 
* Inform. p. 8. . (3.) He persisted in his acknowledgement in private to several, in public, when apprehended at Rumford, when at H●cks Hall, and when at his Trial, where (all said) the Judge showed what favour he might. (4.) He could and did find out the place (when brought because of his lameness near it upon horse back) among the ruins, and point to Pudding-lane, and therein to the very remainder of he wall with as much readiness as those acquainted well with the House before, saying, This is the House when he that asked him loo'k another way; and a second time, that 'twas the Baker's House. Note (5.) That the Baker (whose house was first burnt) and his servants peremptorily said, 'twas incredible, the burning should come by any Fire left carelessly, for he himself had gone through every Room after twelve of the Clock, and found no Fire but in one Chimney where the Room was paved with Bricks, which Fire he diligently raked up in embers, there being no window or door whereby the wind could come in to disturb them 
* l. p. 9 .  
§. 5. But I am run already into far more length than was intended, therefore may not go on to anatomize the severals in the confessions and testimonies, only shall with respect to the Antecedent, concomitant and consequent circumstances of the FIRE, shortly methodise a few things to be considered. (1.) As the Pope and Jesuits with others of their tutor could (without judicial Astrology) predict the deaths of Henry 3d. and Henry 4th. of France and since, the Gunpowder-Treason (which by God's overruling providence was thereby prevented as to the design) and the Rebellion in Ireland, etc. The Jesuits being notable Prophets of th● mischief they intent to effect: So here, Mr. Langhorn an active Papist and procurer of Jesuits to proselyte others, said six months before the FIRE, you expect great things in 66. and think that Rome will be destroyed, but what if it be LONDON 
* p. 6. ? Sr. Vere Fans French-servants prediction of both time and place hit, when he said in April, that between June and October, a house should not be left betwixt London-Bridge and Temple-Bar 
* p. 6. . Fitz-Harris an Irish Papist, predicted in July, there would in September be a sad desolation in London. And Mrs. Yazley of Ilford a Pap●st prophesied of it from some of the Fathers (likely as we may guests from what follows) when on Aug. 13. she talked of an hot Thursday; as appears by her explanation, when she said it was on the Sunday was seventh night after 
* p. 6. . A Letter from Aleuson dated Aug. 23. was written, to know whether London (signified by the Cabalistical word Belch) was burnt 
† p. 5. ? Belland the French papist, who made vast quantities of FIRE- works, some of which would BURN and make no crack at all, but fl● up in a body of pure flam● higher than the top of Paul's (●nd some such flames were seen during the FIRE) was to have his remaining grosses of Pastboards by the Tuesday night before the Fire, else they would come too late for his purpose 
† p. 21, 22. : Aug. 30th. Tomson a Papist said to one, he would persuade to embrace that Religion 
* p. 12. ; what if London be BURNED? and on 31, Mrs. Saint-George spoke of a Plot for burning the City, and the Lady St. George another Papist, foretold that London should within two days be laid in ashes †. Woodman a Papist in Wiltshrire on the Thursday before the Fire, 
* p. 15.  threatened Baker that he should have his belly full of Bonfires: & added, that if he lived one week longer, he should see London as said a London as ever it was since the world began 
* p. 7. . 
* p. 16, 17.  Vrmstraw at East-ham (pretended to come from Ireland) asked Mr. Holcroft Septemb. 1. (the evening before the fire) if he heard of the FIRE- ing London? He answering no; the other said, 
* p. 17.  it was, or would be on FIRE that night, and so as not to be quenched, but it should be said of it as of Troy, 
* p. 17.  Jam seges est ubi Troja fuit, Now Corn grows where Troy (i. e.) London stood 
* p. 18. ; these antecedent circumstances and expressions do argue the persons to have some foreknowledge of this dreadful Conflagration. 
* p. 19  (2) The concomitant circumstances are such likewise as signify an active combination of Papists to enkindle and foment this Fire; 
* p. 12▪ 20.  we find besides what Hubert confessed of himself. Another Frenchman Septemb. 2. 
* p. 21.  was took throwing Fire-Balls, and with more found in his pocket 
* p. 13, 14. . A Woman Papist (who was conveyed away from the witnesses) cried out (from great troubles of conscience) I have had an hand in FIRE- ing LONDON, and deserve to die for it †; another cried out, that she heard some hiring persons to throw Fire-balls 
* p. 23, 24. . One near West-smithfield in Chick-lane taken in the act of firing an house was rescued by Papists who were then gotten into the Guards †: A Frenchman was took in the act, firing an house on the monday 
* p. 25. ; and another by a Constable on the Tuesday Septemb. 4th. † and the same day one confessed in King-street that 300. Frenchmen were in a Plot to BURN the City, as six sufficient Informants deposed 
* p. 25. . He that was fetched out of the Garret in Watling-street expressed himself like a Papist, when his hands were all black with powder, and he had a horn of powder about him †. He in the Frock taken for Firing the papers in the study near Bridewell *, did by his bald pate, his black cl●aths of Bishops-sattin, and his crying out, parce mihi domine, and his bundle of papers closed with wax, bewray himself in the judgement of the people to be a Popish Ecclesiastic; being just like those Jesuits that disguised themselves with Rustical Garments, when they set Cracow in Poland on Fire; and as Flames did break out there in several places of the City, at the tops of houses, so here the FIRE did break first out at the tops of several houses, which were every way at a considerable distance from the contiguous burning in the main body, particularly the FIRE did break forth from the inside of St. Laurence Poultneys' Steeple, when no fire from the main burning then came near it 
* p. 23. . So upon the throwing of some combustible matter into a shop in the Old Bayley, and into an house near St. Antholins' Church (the Agents flying, and) thereupon the houses firing, when no other Fire was near the place, there being a smell of Brimstone in the infesting smoke; and persons taken, having pockets stuffed with much combustible matter of Flax and Tow, etc. some of a long figure, & so exceeding hot a man could not long endure to hold them in his hand 
* p. 9 10. : the sight of bodies of Fire rising as high again as Paul's, wavering in the air, directly according to the Artist Bellands' description 
* p. 20, 21. , are such signal Concomitants of this Conflagration, that they strengthen the Presumption that the professed Incendiaries described in the foregoing Discourse, should at least have Hue and Cry raised after them. Had not the Inhabitants been surprised with the strange cries of the fire in so many places, which occasioned a sad consternation (when mostly concerned about the removal of their goods) took them off searching after instruments of mischief, there would have been more discoveries (its likely) made amongst those multitudes who broke open houses, and amongst some who took upon them to pull down houses, when they did in several places only strike out the windows and throw off the Tiles, that the flakes of fire might fall on the tinder-like First-floores, & set the houses on fire several hours sooner than they would have been; especially having thrown the lumber into the great cross passages that there could be no moving for those stops, (and others by surly Papists on the Guards, whence the maid had for Fire-balls, (now discharged) to make use of the remedies had been formerly successful. The Instrument like a dark Lantern filled with Gunpowder conceived to lay a train of powder, took about the Walloon, who would give no account of it when he was apprehended during the Fire-time in Leaden-hall-street; was suspicious 
* p. 9 . These concomitant circumstances may show that the Doctor in his Poetical Directions to the Graver for expressing London in Flames, had some ground for his fancy, when he wrote, p. 22.  
This done, a Jesuit place in view o'th' whole,  
At Fauxes his bopeep in some sneaking hole,  
Laughing in's sleeve: and let this be the Mot,  
Ha! this hits better than the Powder-plot.  
Add hereunto the consideration of (3.) some subsequent or consequent circumstances; such as flight, which argues guilt. The Lawyers say, Fatetur facinus, qui judicium fugit, he that flies for fear of a trial, doth no less than confess the offence: And again, he that flies for fear of offence (fugam fecit) forfeits at least his Chattels: Now 'tis plain, Woodman left the Country when a warrant was out for him about his prediction; and the Papists at Enfield (who had spoken of the Fire) likewise left their abode there 
* p. 7. , 
† p. 16.  'twas generally observed that the other Papists were very jocund and full of rejoicing upon it every where, yea many of them were Insolent; threatening (and some of Note 
* p. 19 ,) other places should be laid as low as London 
* p. 28. , this shows an approbation at least of what was past, if not confidence further upon an experiment. 'Tis conceived there were atttmpts to verify threats afterwards in Southwark, else how came the Fireball of a pound weight in the nave of a wheel amongst many combustible materials? and Master Freeman's house to be set on Fire so suddenly, on the top, where no Fire or Candle had been then 
* p. 10. . These circumstances the many Fires since that, comparing them with the Letter sent into Leicester Shire to call up the Gentleman to look after his estate in Southwark: sigh it was designed by humane Counsel (had not God prevented) to destroy the Suhurbs, do by the best light look ill 
* p. 16. : and so several firings since, as well the Fire-Balls and the confessions of the Boys under the carts in Aldersgate-street etc. all which have made such an impression upon most Protestants that the vogue of the pe●ple is loud, that some from Rome kindled London Fire: the first and second paper left at the Temple pretended (at least) to be penned by a Penitent, who had been in a combination with other Papists, both French, Irish and English, who (he relates) Fired the City may have somewhat in it to augment suspicion, at least with Jealous persons. The poetical libel of the Papists on the filth of Novemb. 1666. [Cover la feu] did so inflame a Poet of our own that 'tis said he answered to this purpose. viz.  

Ye Devils, Jesuits and Friars,  
By the light of London Fires,  
Have detected your own Plots  
To martyr harmless Hugonots;   

And we now do know that flame,  
From Hell and Purgatory came:  
But Burning London will not do,  
Except you could Burn Tyburn too, etc.   
§. 6. But to leave the Pathetical Poet, and put a period to this discourse; It cannot be easily imagined by vulgar intellects, (whatever some more refined, who soar aloft, and can abstract tam â ratione quam â re, may deem) after all these circumstances proved by sufficient witnesses, that all the Papists as such, in this affair should be innocent: Yet I confess I should not choose the Commissioners in the late Court of Claims in Ireland for Judges. And that the generality of Papists are to the Jesuits but as tools to the Mechanic, their implements, without which they can effect no great design in their Self-Monarchy, is not ordinarily denied. But the Jesuits themselves have not altogether (it should seem) stood out of sight, in blowing up London's Flames, for the Letter from Heidelberg to Mr. Alton in Sept. 1666. testifies upon the personal knowledge of the penman, 
* p. 5.  the BURING of London had been discoursed of among the Jesuits and expected by 15. years before, to happen in the year 1666. and they use to prophesy of what they have laid project to effect: The formentioned Letter from Alenson may be compared with this. So may the Argument of Powel the English Jesuit at Antwerp, who to persuade Henry Young in April 1661. to turn Papist saith, that within five or six years they (viz. Jesuits) would break the Power and Strength of London in pieces, which could not well be imagined they should do any other way, than by Fire 
* p. 30. . Tomson and Copervel admirers of the Flanders Jesuits, spoke of the same time. So did Father Taaff an Irish Jesuit at Paris 1663. tell Ferdinando de massido a Portugez of destruction 
* p. 31.  the year after, viz. 1666. Oriel an other Irish Jesuit threatened to the same purpose at his taking Shipping when he went to carry his eight Irish Boys to the Seminaries in Flanders 
* p. 32.  (so they are yearly stealing away the King's subjects) Father Harveys good will was noted above in his confessing of Hubert, whom likely the Ignatians will Canonize in the next Age (if they themselves do not fall before as the proud Templars did) The foresaid old man in the Frock looked like a Pyrotechnist of the Fraternity. And Carpenter (no Question) who in his glorying seemed to please himself so much upon the Burning of London, is no other than at least a Jesuit in Voto still; For, as 'twas said, Jesuita est omn is homo a Jesuit is every man, he is accounted (with them) the better Artist who is most an Atheist. Be sure as often formerly, so lately (in a Booksellars shop) he spoke of the Church of England with the greatest Detestation & ugliest, words imaginable calling it dirty 
* p 28. 26.  dungcart, dunghill, etc. He affirmed that the Firing of the City was a just judgement for casting off obedience to the Pope; which looks like the expression of an Abetter. 'Tis true the Jesuits are very subtle in hiding their Arts, insomuch that one said a Jesuit exceeds the Devil himself in sleights and elusions: But these passages already render them palpable Agents in our troubles, and the People say since the King hath garbled his guards, turned out Papists, and put in a new Lord Keeper, they have not been so alarmed with Firing, as they were before; whereupon they are in hopes to make further discoveries of these Incendiaries, who usually doing mischievous exploits grow more insolent and tyrannical; which may hereafter occasion some novices they have employed in their fiery work to tell tales out of the schools As Jacob Capellus gives us the brief of a story from Livy that about 210 years before Christ, 
Hist. Sacra & exotica p. 550.  there did at Rome break out a FIRE in many places at once, which continuing Night and Day consumed much.  
The Campans the Authors of this Jncendie were so besotted, that not long after they did with stripes chastise their servant Mannus who was conscious to the villainy. He disclosed it to the Senate; to whom yet Mannus his report did seem a little suspected. But so great was the strength of truth, that the incendiaries upon the accuser's charge, confessed they had done the Fact from an earnest desire of revenge, because Q. Fulvius had beheaded their Parents, and would go on farther to procure the Campans perpetual ruin. The incendiaries were executed, and the remainder of the Campans nothing more mildly treated. Indeed to Fire the City was not a likely way for them to get better usuage; unless they could have destroyed the citizens too: Yet had they done that, behold the Judge stands at the door, and they must soon come to a reckoning. But my business is only detection of Jesuitical incendiaries: a determination concerning them I do with all submission refer to the Senate; I shall only observe that the famous Antiquary Sr. Robert Cotton urgeth Preaching in a plain practical manner as the most effectual remedy against the Jesuits.    

WHiles I was drawing to a Conclusion of the precedent Discourse, a Pamphlet called [Observations both Historical and Moral, upon the Burning of London] invites me to an Appendix to the last Section. The Author by his Mathematics, seems to be some Virtuoso, but for the cunning that he useth in daubing with untempered mortar, one would guests him to be a pretender (at least) to State-Divinity. For the Historicals he gives us about the Conflagration of Moscow (considering the combustible materials) I had rather believe the substance of his relation, than go thither to disprove M. Rege Sincera, though I should not be disappointed as the Gentlemen that road to St. Alban about the Story of the Prodigious Swine-trough. And if we should appeal to the Muscovian Citizens, whether the Belator hath strained in some circumstances? 'tis likely they would say (as they are wont in difficult and dangerous matters) Only God, and their great Duke knows. But Sincera is a Traveller, and should we suppose him (or his Dutch Merchant) to have strained courtesy with truth, I dare say, Lucian in his true Histories hath out-pitched him clearly above half a Bar. Yet I may without offence mind him of two or three dormitats, as when in page 22. (speaking of the Tartarians) he tells, they are a Warlike people, though they eat nothing but roots, and such like substance, and drink only water; yet in the next words, says, the greatest Lords among them feed upon flesh baked between the Horse and the Saddle, wherein rideth the Horseman. But perhaps this Gentleman by some Hocuspocus, or rather by his Chemical Art (in which I perceive he hath a Tincture) can extract flesh out of roots, be like ti's easy for roots. And why may not this be done by the same Art, by which the blood and filth of the dead bodies on which they trod squirted in their faces, when at the same time they felt the poor limbs of these creatures (being calcined by the vehement heat of the fire) as namely their arms, & legs, to break under their feet like glass. p. 24. 25. But while I take the Traveller thus napping, he'll allege, Aliquando dormitat Homerus. And he might not observe these and the like Dormitats, when they stole into his little Treatise lying dormant so long in the corner of his Desk, and so let it pass. For the morals of his Treatise he seems to dwindle, whiles under asmooth pretention of ascribing the Conflagration of Lond. to divine Providence, he endeavours to destroy moral evidence: and yet we can in reason expect no other in a matter of Fact, it being not capable of a Mathematical Demonstration, as I know our little Treatiser will easily grant. To weaken the Gentleman's confidence, that 'twas only by an unhappy chance (as he expresseth himself) he may see in the last Paragraphs above (1) propria confessio, or persons condemning themselves. (2) Evidentia facti palpable in the casting of Fire-balls into houses, Cellars, etc. observed by eye-witnesses; if Sincera would have men believe their own eyes, and think there is any truth in his Dutch Merchants relation concerning the Burning of Moscow. (3) Testes idonei credible wjtnesses under no impeachment of prevarication in their informing against such sa they found not only in suspicious circumstances, but in the Fact of Firing. And must we suppose a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or general agreement of informants in their joint attestations, was only a conspiracy against the Truth? or a malicious design to impeach the Papists and their Leaders the Jesuits against all the principles of nature, maxims of civil Society, Reason and Religion? that in such a time of losses, persons of sobriety & reputation must from a principle of Fiery-revenge add one to all the rest, I mean the shipwreck of Faith and a good conscience? Is the man's name indeed Rege sincera? or may he not mean by these letters and syllables, Igne Secarer? as if the City should say in the language of some upbraiding Jesuit, I would be torn in pieces by the Fire, rather than change my Religion. We have heard what the Jesuits threatened to London, and what they did before to other Cities. It may be the Gentleman under whose umbra he writes, knows this conjecture about the name to be but a mere fancy; be it so, I am content; only hope this working of fancy is venial, taking occasion from the strangeness of the name. Yet I would fain know of our Historico-moral-observator, whoever he be, how all, or any of his eight causes of this Incendie may be of force to invalidate such evidence as was given in by the Informants against his Hypothesis? for did the carelessness of the Baker (suggested against his own solemn protestation, which cannot be disproven) in not taking up his fire, make any of these witnesses as careless in speaking of the truth, or did the narrowness of the streets, the weakness of the buildings, the quantity and quality of Combustibles, etc. at all conduce and lend their helping hand to the Banishing of Astraea (justice and honesty) five miles from this once glorious City? might I not say comparatively, this City of Righteousness? I shall only demand one thing more of him, and I have done with him, and mine Apendicular Apologetic: he hath put me to the charge of: Do not men ordinarily believe this kind of evidence to be good in matters of Fact? And if others do, why should not I? thou man of Morals tell me why?   
FINIS.