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. Polydor 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 Ʋrban VII. a sort of Wisards that soon disap­pear'd, when the first Contriver of the new celebrat­ed Corporation stept out of his Souldiers Coat and Belt into his Solanna or Cassock tyed 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 [Page 3] Cantabria, and as his Country-man 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 out-doing 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 Wild-fire.

§. 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 Souldier by Pro­fession, of a disposition Maphaeus. de vit. Loyolae l. 1. c. 2. Bova­dilla unus ex. 10 Sociis Sal­manassar. Jes. Ribadneir. fiery, inclin'd to dissolute­ness while in the Emperor Ferdinand's Court; whence to advance the Austrian Family (on which the Pope leanes) he went to war under the Spaniards Vice-Roy 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 occasion'd him to retire to a Monastick life: wherein he had an opportunity (when the Pope was vex'd 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 publickly declared to the Catholick King (as they would him like their Church) his Council, and the world, That sith their Progeni­tor was by name a Fire-brand, and by profession a Souldier, they ought as Ʋnivocal Children (how­ever else they equivocate) to resemble their Father Jo. Eus. Nei­remb. Jacob Crusius Rect. Lansp., not only by exercising, but publickly professing and [Page 4] teaching to others, Artem Pyro-technicam, the Art how to make, and cast abroad fire-balls, fire-brands, and wild-fire, to fire and burn Houses and Cities: and likewise the Art of War, of setting Armies in Battel Array, of assaulting Cities, the manner of ma­king Gun-powder, 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 subtile Fraternity perswaded the King of Spain to erect a publick Ʋni­versity at Madrid Alph. de Var­gas Neiremb., and endow it with an annual re­venew of 1000 Crowns, therein to have Lectures de re Militari, to instruct their Novices in Engines of War, and Artificial Fire-works: which may be anon further discovered in glancing at the destructive practises of these Military Projectors, who are so transported with the name of Ignatius, that one of the Society, viz. De Cannoni­zit. Ignat. p. 10 Valderama tells us a strange story (if you'l 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 shook; 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 pent up in a young Souldier, 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, [Page 5] thousands of astonishments, thousands of combustions, &c. were the consequences thereof: never was there (saith he) any Aetna, any fiery Mountain that did the like.

§. 6. This furious Impetus hurryed Ignatius at his 26 year to Hierusalem Maph. l. 1. 21.; whence (having done his devoir to the Holy Sepulchre) he return'd to Spain, where at Salamanca in old Castile and Complutum (or Alcala de Hevares) in new Castile, he addicts himself to study: thence he moves to Paris, where having staid ten years, he went out Master of Art, and with ten more of his Perswasion (seven of which took the Priesthood) after preaching in the Territo­ries of Venice Hospin. l. 1. 1537. he march'd towards Rome: where after the Leaders examination, these Zealots (at first in sackcloth) for the Apostolick See being found greatly useful, were soon very kindly treated.

Sect. 2.

§. 1. The aged Gentleman Paul III. who then sate in the Infallible Chair; (when our King Henry VIII. look'd big upon him, and troubles encreased upon Luthers and Calvins Genebrard. Chron. l 4. Onuphr. Bellar. Lud. Luc. Hist. c. 1. p. 6. 7. preaching) fore-seeing 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 extoll, from the Name and Constitution (or Rules) of the Society.

§. 3. Concerning the Name, an Authentick Hi­storian [Page 6] Thuan. Tom. 1. l. 13. 2. 36. says modestly, Novo ac ut pleris (que) 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 Savior of his people from their sins. Mat. 1.21.

Yet Ignatius and the impudent Fathers of his Society challenge a share in the denomination; as if they sate cheek by joll, were hail fellows well met with the holy Jesus, and Chamber-fellows with the L. Humfr. Jesu sodales Apostolo­rum (que) contu­bernalis jac­tant. Apo­stles (which they have stiled 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 breath'd,

§. 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 Rhethorick a may man rather say, God permiting them [Page 7] for a scourge, the fore-named 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.

§. 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, [Page 8] 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,

Sect. 3.

§. 1. What the constitution of the fore-named 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 fathers caelare artem, to keep as much as may be indiscover'd, 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 observ'd is Regul. Je­suit. Rom. 1580. Constit. Rom. Pont. per Maphaeum. Lugd. 1588., to yield present, absolute and illimited obedience to him they call Christs Vicar (be he Necromancer, Sodo­mite, Atheist, or what else) to do whatsoever he should command them, to go whithersoever he should send [Page 9] them, to Turks, Infidels, Hereticks, without dispute, denyal, delay, or Charge to the Popc; 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. &c., 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 enjoyn'd his Progeny to ex­cell 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 judgment (putting out of their own eyes) they are the staff in the old mans hand, have the true Character, and are the Germane Off­spring of Ignatius; by this very Note of Blind Obedi­ence (which Hereticks, 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 out-vyed by other Orders, in fastings, vigilancies, &c. 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 Souldier Ignatius, or convers'd 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 observ'd, when the Dutch landed and spit Bullets, this Gen­tlemans real obedience was in peeping at, rather than charging of the Enemie. It seems Jesuit-like, he would be so Politick in the gallantry of his obedi­ence [Page 10] as to sleep in a whole skin; when those who were less Hyperbolical, prov'd 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 heartily on a tender Pullet; being thereunto ad­vised by a Physician named Alexander, 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 Masters Garden for a twelve moneth 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 ordain'd 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 Letanies to be pray'd for by name above all Orders of the Church: ut Societatem Jesu, 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 [Page 11] their assent and consent once a moneth, and (as they) not to preach, so not to read a book, teach, or learn abroad, take Physick, 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 chearfully (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, &c.

§. 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 Colledges, Provosts of Houses, their under Officers and Novices regulated in their several spheres by especial Cannons after the motion of the first moveable 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.

Sect. 1.

1543 THe first step in the Progress of this aspiring So­ciety, was the Confirmation of it three years af­ter the prime institution Hosp. p. 76. ex Elia Hau­senmul., by the same incestuous Balaus Ver­gerus. Sleidan. Pope Paul III. The next was the Ratification of it [Page 12] by the Epicuraean Sodomite Iulius III. who put Innocentius de monte (the Boy he used) into a scarlet Gown, Friers Chron. 1546. 1549. 1551. and made him a Lord with a Cardinals Cap. Paul IV. who told the Emperors Ambassador that he was superior to all Kings, and suecessor to those who had dethroned Kings and Emperors Pet. suavis l. 5.: And Pius IV. who was after found dead betwixt his two Con­cubines, 1561. 1565. 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 authentick.

§. 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 Heresie; did not so well please the proud Gentlemen of the Corporation, in that he Catalogu'd them with the Regular Mendicants (he lived not long after.) But 'tis observ'd, that the first five Popes in their time, as a recompence for their service to the Roman Court, bestow'd no less than 36 Bulls Reg. Jesuit. Rom. 1580. W. C. Jesuits Gospel. Bull 1549. or Char­ters of Priviledges upon them; and also [...] not to be divulged Sanctions reserved in Archivis, every one confirming or enlarging another, and yielding more ample graces and favors than the former. So that however at first they were confin'd to the number of 60. yet as ill weeds under the influence of the Popes and Spaniards, they are strangely increas'd and mul­tiply'd in their first Century; as we shall shortly see from the Prodigious improvement of their Privi­ledges and Politicks.

Sect. 2.

§. 1. Their first approver Paul 3. 1543. Lewis Owens Jesuits Look­ing Glass 1629. did Priviledge the Leading Incendiary with full power and Authority, to augment the number as well of his Family, as of his Colledges, Seminaries, and other (so called) Religi­ous [Page 13] houses, by admitting Novices thereinto succes­sively, and to make what Constitutions and Rules he and his fellows pleas'd, 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 Popes leave: to absolve Hereticks confessing, as well as imprison the excommunicate; to exercise Episcopal Functions, viz. to confirm, exorcise, dispense, &c. to disguise themselves into any habit or mode (which they have profited much in) to carry moveable 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. chiefly their own Order) free from secular power, Taxes, &c. as well as the Ju­risdiction, Authority, Sentence, and Command of a­ny other Ordinary, Delegate, Judge, Magistrate, Ribadneir Bull & Literae Apist. Rom. 1568. Jesu [...]t 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 IV. and V. heightned by indulging them, to erect Ʋniversities, confer Degrees where they will, to read publickly 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 pal­lates, as well as those that stand at the upper end of [Page 14] 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 Bone-fires Thuan. l. 53., and exstatically gloried in the bloudy 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 judgments 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. Kins­mans Life of Ignat. that in 16 years time before Ignatius his death 1556. XII. Provinces were established, wherein were about 100 Colledges or Houses of the Society; who could content themselves at first to lay up the Corps 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 Colledge, which they call Casa Professa, no mean Cottage but professedly a most religious attractive to the Catho­lick Shouldiers, 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 [Page 15] family, upon the Vogue of Ignatius his mira­cles Gretzer re­censet 29. visiones. (wrought in Ʋtopia) Paul V. who (that he might look more like Antichrist) stiled himself Vice Deus Chr. Reip. Mo­narcha. invict. & Pontif. Omnipoten­tiae conserva­tor accerimus Dupless. Pref. ad myst. iniq. Vice-god, the most invincible Monarch of the Chri­stian Republick, and vehement Conservator of the Pon­tificial omnipotency, beautified his Tomb, ordered his Feast to be solemnized, which caused a con­course of people to the Colledges of Jesuits through­out Christendom 1613. in order to the Canonization of this obedient Saint Edw. Kins­mans 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 practises, 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 Lookin [...]-Glass 1629. p. 28. 29. & Hosp. ex Cata­log. Ribad., reckon'd not less than 500 Colledges 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 Colledges, and pretendedly Religious Houses, wherein many fellows then numbred 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 Bernh. Varen. de Relig. in Regno Japon. cap: XI., how­ever the subtil Flatterers of the Society, though they [Page 16] spake Thrasonically of their introducing of Religion there; yet (when Dr. Varenius about 8 years ago wrote of Religion in those parts) they had publish'd nothing of the Tragical extirpation of their hypocri­tical Religion, which had the fire of covetousness in the very bowels of it, and render'd it monstrously o­dious to the Japonians; who not in pious hilarity, but cutting severity:

§. 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 lewis Owens Jesuits Look­ing Glass. Epist. & p. 48. ad. c. 8. Hosp. Hist. l. 2. to be cut in Brass, cloathed 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 shew the meaning of a large Olive-tree growing out of his side, and spreading it self in all Kingdoms and Provinces of the world, where the Jesuits have any Colledges and Seminaries, with the name of the Province at the shoulder of each Branch, which hath as many leaves as they have Colledges and Residencies in that Province, in which leaves are the names of the Towns and Villages where these Colledges are si­tuated, to the number then of 777. (increased to 155. more by 1640.) in all 932. as they publish'd 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. Ide ^ò Fumus tormenti eo­rum [Page 17] ascendet in saecula saeculorum] and at the root of the Tree [Arbor mala non potest ferre fructus bonos.] In these Colledges they counted then 15591. Fel­lows, besides Novices, Scholars, and others of their Sect, amounting to about 100000. To this Catalogue then Mr. Prynn's Prof. to 2. part of vindic of Fund. Libert. B. 2., they annex'd no less than 15 secret Colledges and Nurseries, where (over and above the 4 Col­ledges of English Jesuits elsewhere) in the Province of England, 267 Fellows of that Society; elsewhere, and in Ireland 8 Colledges 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 past, 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. Politicks. 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, &c. 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, wither delegated Emissaries, Visitors, Regents, or Residentiary Provincials in divers Kingdoms and Common-wealths, under whom are Rectors of Col­ledges and Provosts of Houses, all which have a de­spotick power over those in their respective Socie­ties, and are straitly enjoyn'd to write once every [Page 18] week to their Provincial, and once in three moneths 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 moneth to the General or Assistant, whose Rescription is at least once in two moneths, usually oftner.

§. 4. In these mutual Letters the secrets are writ­ten in Characters and mystical terms, often tran­scrib'd to remedy interception, loss, &c. and some of those to the Colledges solemnly read therein and filed Regul Jes. de formula scribendi.. 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 espyed; 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 Ʋniverse Discovery of Jesuits Po­liticks in Add. to Mystery of Jesuitism.; exa­mining, comparing, and ballancing 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 resolv'd 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 [Page 19] 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 Postàge 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 re­membred there be four sorts or degrees of them, viz.

§. 2. (1.) Secular Persons of both Sexes, joyn'd 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 reveneue of Gold and Silver. There was indeed a notable upstart Congregation of Jesuitesses for some little time, but those Dames growing over malepert, were soon put down by the Bull of Pope Ʋrban VIII. who to com­primize 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, [Page 20] Ignatius should every Leap-year have the intercalar day to himself.

§. 3. A (2d.) Sort is only of men, but checquer'd 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, Abbies, Benifices, 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 Pal­laces of great Princes to impose upon them, very much use is made for intelligence, especially when they scrue 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 Honor 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. Print. d 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, Ecclesiasticks, whose office [Page 21] '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 Spalato de Rep. Eccles. l. 2. c. 12. Sect. 34. 43. 46. is not to admit many, but few (whom they have many years prov'd 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 mans self unto, and a so­lemn Acceptation of him by the Fathers of the Church, which the Archbishop of Spalato in a new coyned 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 ejus (que) Satrapis, li­beros dimittere, to the General and his Lord Lieute­nants he may dismiss them, or if he be better humor'd 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 concern'd. These are the Grandees (as was noted above) resident at Rome, where the Informations from the Emissary spies concentre in the Consistory they have Dub'd with the Title of the Congregation de propaganda fide, which [Page 22] 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 Tyr [...]nnis 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 Councel the Provincials and their subordinates are influenc'd, as those in Bohemia Ecclesias & politeiam sub­vertendi Ar­tes more suo captarunt, in­ce [...]dio (que) 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 carryed together chips to that fire whereby the Country was burnt up and ruin'd.

Sect. 5.

§. 1. The professed Fathers 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 Incendiaries might do with greater success and secresie, they obtained from Gregory XIII. fore­mention'd Sect. 2. §. 3. (who alter'd the Calendar, and erected many Colledges for the Ignatians, in testimony of his thanks for their Bartholomew Mattins at Paris Thuan. Hist. [Page 23] 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 experienc'd Ingeneer, who communicating secretly with the active spies, especially those in England, and amongst the Princes of Germany, knows where he may successefully cast the fire-balls of conten­tion.

§. 2. To blow up flames and thereby to aggran­dize the Majestick 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. Jesu. in Hist. Lud. Lucii. l. 4. c. 1. 1615. since rendred out of Latine 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 favor of Prin­ces and Grandees, to direct their Preachers and Con­fessors, to Cajol rich Widows into a veneration of the Society, and perswade 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 shew of the severity of Disci­pline, to ensnare Boys of good wits, allowable beau­ty, a noble extraction, and fair Estates, to manage re­served cases dexterously, &c. 16 heads in all, which [Page 24] 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 alledged, then 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 under-hand they account it mostly to be observed.

§. 3. Of the same complexion were those 40 oc­cult lessons I [...] 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 Gentlemens 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 ought 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 Sove­rain drug of Arminianism (as was phras'd in a Letter hence to the Rector at Bruxels 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 [Page 25] to the present State of the Ʋnited Provinces.

§. 4. In Holland, [...]ngland, 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 arriv'd 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. Pr. Bor­gia. 1572. Ev. Mercur. 1581. Claud. Aquavi. 1615.) he gave his Hand to be kissed Hosp. f. 67., as the Pope his Toe: neither seem'd he to take state (they'l say) without reason, sith in their Constitutions the F. General is called Dei Legatus, and Christi Vicarius; one of which having the Title, regarded not the Popes Paul IV. 1558. message, though sent to him by two Cardinals, for he could easily alledge the grants of two prece­dent Popes Paul III. 15 [...]0. Jul. III. 1550. injoyning 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 Priviledges, but speak big words of their Puissance and wealth, with which they are so swoln, that they do little less than spit fire in the faces of Princes. They account many of their Colledges more splendid than the most Royal Palaces of Kings; the magnificent one at Mo­nachium Id. p. 156. which they cogg'd 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, Chrystal, and Pearl. In an Island [Page 26] Id. whence they expell'd Widows and Orphans (as they did also at Auspurge, Ingolstad, and other places in Germany) they speak high of another Colledge, 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 Colledge 25 Tun of of Gold was consigned by Pope Gregory XIII. who would have snatcht Ireland Ciracella in vita ejus; from Queen Elizabeth had his arm been long enough, and transfer'd Portu­gal to his own use, for the supply of his Coffers, out of which he had given Hosp. p. 145. b. 1611. 4000. Duckets, to cut off the Protestants in France. Many of their Colledges are strongly fortifyed Lud. L. Hist. p. 171. as well as sumptuous; at the taking of Prague in Bohemia, were found in the Je­suits Colledge there 500. Musquets, Breast-plates, and Pikes, and very many other arms for some hun­dreds of Souldiers, together with great store of Gun-powder and other Ammunition, wherewith also many other places are furnish'd, having vaults Hosp. l. 2. c. 5. and other reconditories to greaten their Magazeen. At Posna­nia, Lublin, and elsewhere in Poland, their Colledges are built and fortifyed as strong Towers and Castles for Souldiers, rather than Scholars, so that a Polish Knight in an Oration against the Ignatians * said, ra­ther than teach Scholasticks and know the sins of silly Women, Bellum gerere proximâ quan (que) 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 vitâ 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 [Page 27] it not seem any wonder unto you that an Hog doth car­ry an Hog Quid mirum si porcus por­cum commo­dè tulerit. (which really was a vain ostentation in a frolick) they are prodigiously Arrogant; and though the words of their mouths be smoother 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 breath out cruelty, and vaunt of their Riches and Royalties. Quot Col­legia tot Ca­stella in L. Lu­cii Hist p. 157. Caster in his Letters bragg'd, that as many Colledges as they had in Germany, so many strong Castles and Fortresses the King of Spain had there: and Ribadneir triumphingly said, that the Colledges and Seminaries of the Jesuits, are Haereticorum extitia & Apostolicae sedis propugnacula, i. e. The destruction of Hereticks, and the Bullworks of the Apostolick See. Pu [...]t up with these conceptions the fore-named General Aquaviva said, he could in a shorter time bring forth more Soul­diers 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 enrolled 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 sith he would maintain them at his own Charges, which this great Duke of the Society could easily do out of his own Revenews, and the vast income of his Plantations then, above 50 years ago, much improv'd since; for after he had given a Dutchy to his Son, (Hasen-mullerus Hasen mul. p. 29. reports from many witnesses that) he brought in much Riches, above 50000. Duc­kets to the Society, whose yearly Revenews in the Colledges did then amount to 2000000 Crowns, be­sides [Page 28] the vast sums heaped together by Coyning, and other pretty Artifices of the sacred Legerdemain.

§. 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 Republick, he writes high lines Letters from Bononia Apr. 21. 1608. of the excellent Regimen and perfection of the Order, which he would perswade 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 govern'd by the Instructions of the Jesuits; L. Lucii. Hist. Jesuit. l. 1. p. 163. yea, that Transyl­vania it self was then manag'd by F. Cariglia; France and the King by Peter Cotton, Poland and the King (saith he most arrogantly) by the Instinct and spirit, Sanctitatis nostrae, of our holiness: Further, Spain, Portugal, Italy, Scicily, 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, Ut summa­tim dicam Gen. noster sicuti manife­stum est omni­bus Romam regit & Pon­tificatum, Ib. Marquess, or Catholick Prelate (so he would have Romish Bishops stiled) but he had a Jesuit superintendant to his Conscience, nay (saith he) in short, our F. General, as all know, governs Rome it self 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; sith our Commerce is chiefly with great men, we know every publick secret, and can in a singular way di­spatch Hereticks and enemies to the Roman Court, and encourage the Assasines with the merit of the re­mission of sins for their undertaking, and insinuate [Page 29] that few or none out of our Society can be saved, sa­tis pro imperio, concluding it most profitable Qui [...] 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 shews what the Jesuits heartily pray for) that the Plaguy Race of Politicians (so they often cal 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 Practises (next to be laid open) are in a tendency (if they could reach it) to accom­plish.

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 smoak, and brimstone, that issued out of the mouths of the Horses which had heads like Lions Rev. 9.17, 18., and kill'd many men, which may graphically sig­nifie (as smoak betokeneth fire) the filthy and fiery [Page 30] temper of the Ignatian Sect, who delivering Doctrines of Devils 1 Tim. 4.1, 2, 3. with 2 Thes. 2.10, for love of falshood, do by the false-fire of their pretended miracles perswade 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, diametricall opposite to all unfeigned Christianity; serious morali­ty, and honest Policy; by the introduction of prodi­gious Divinity, barbarous Ethicks, and scandalous Politicks, 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, sith contradictio in adjecto, well befits them of whom I write) the Fathers of the Society exhibited to the view of the people, a Pageant wherein was Portray'd this novel Saint holding the whole world in his hand, and fire streaming out forth of his heart Mercure Je­suite to 1. p. 67. Spe [...]. Jesuit. p. 156. 1622. with this Motto [Veni Ignem Mittere] I came to send fire into the world, which the Ʋniversity 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 entertain'd do (1.) over-turn the Christian Faith. Now because I would hasten to what is peculiarly design'd, 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 de Vargas, pag. 333. Printed 1641. digested into XII. Articles in Latine, which [Page 31] 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 other 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 Hermophrodites.
• 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 vertue.
• 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 rose 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 spake [Page 32] 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 suddain 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 open'd (with ac­clamations to the Beast) is 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 bloud of Christ an un­holy thing, and do despite unto the spirit of grace Heb. 10.29.. 1622 We find not less than 40 years ago Mr. W. Crashaw in his Book Entituled [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. &c. several other damnable Doctrines of the same strain with those fore-mentioned asserted by them, viz. That Mary's milk may be compared with the bloud of Christ; yea, that the merit and vertue of it is more excellent than Christs bloud; that Mary is partaker of the Di­vine [Page 33] 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 Mans Re­demption, and man may appeal from God to her, for whose mediation, God oftentimes sooner hears, than for Christs; That the sins and spiritual diseases of the Soul are cured as well by her milk as his bloud; 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. (enrolled by Possevine Apparat. Sacr. Tom. 1. lit. C. a­mongst approved Popish Books) labors to smooth these horrible Tenents, 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.

Belike he thought Verses would fitly express that faith which hath no other foundation than a Fi­ction, [Page 34] any more than many of those novelties which by the instigation Of the Jesuits were in the Councel 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, &c. 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, Serjeant 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. Stil­ling fleet) hath so mall'd him with the true Rule of Faith, that his slippery distinctions of speculative and practical self-evidences, &c. 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 Complemental Hat and Feather, the Artifice of Jesuitical Equivocation, whereby he does but beat the air, while he thinks to baffle a well stu­dy'd Logician in defence of the Bible, the only Rule of the Christian Faith.

[Page 35]§. 5. Before I pass to the next Section, it may here be remembred 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, Matthias Wilson and John Floyd, who went under the names of Edward Knott and Daniel A' Je­su, That in a Pestilent and execrable judgment Pestifera & execrabilis qua symbolum Apostolorum Sanctissima Regula no­strae 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 smoak 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 employ'd on the behalf of the Gallican Churches to transact that affair, wherein though he gain'd the favour of private conference with the then Pope Innocent Xth. yet the (so call'd) Head of the Church, was so inspir'd by Donna Olim­pia (who used to give Instructions to his Nuncio's See her Life p. 10.) and influenc'd 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 Cardinals judgment 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 studyed 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. reply'd, by shewing him a Crucifix which he said was his counsell in such affairs as those: that having heard what would be represented to him, he kneels [Page 36] down before that Crucifix, to take at the feet thereof his Resolution according to the Inspiration given to him by the Holy Spirit, whose assistance was promis'd to him, and could not fail him; So the Beast open'd 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 meerly upon the Jesuits false suggestion of matter of Fact, he gravely Decrees Articles of Faith, which occasion'd D' St. Amour's Confident to write this Ob­servation to him Id., That 'twill ever be imprudence to bring a cause to be examin'd 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 myst. 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 Gods word there be a manifestation of their abomina­ble points of Faith, which indeed are no other (as Lucius observ'd 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, Gnosticks, Carpocratians, Pharisees, Ma­nichees, Nazarites, Catharists, Massilians, Pelagians, [Page 37] Mahumetans, 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, strait is the gate, and narrow is the way which leads to life, and few there be that finde it Mat. 7.14.. But the Jesuits say, easie 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 Scripures are sleighted, and shuffled away, by this monstrous generation of men shall I say? or beasts, who have labour'd in many works to propagate Epicurism and sensuality (and as some observe Remonstr. of Curez. of Pa­ris 1657.) teaching men to be Scepticks in all things, and to find out ways, not to exterminate the corrupt maxims of men, but to justifie them therein, and to instruct how they may with safety of Consci­ence put them in practise.

§. 2. 'Twill be sufficient proof of this charge here, if I only in a matter of Fact (which the Apologist Add. to. Myst Jes. p. 124. 125 for the Jesuits, acknowledg'd 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 approv'd by the Ignatian tribe, as I find them dispers'd in [Page 38] that unanswerable discovery of their immorrality, The Mystery of Jesuitism containing the Provinciall Letters with the Additionals concerning that affair rendred into our Mother language, unto which I shall refer the Reader, who may there (allowing or­dinary Errata's 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 Myst. 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, surprize, 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 Holy-days, or once a year, or once in five years Myst. of. Jes. Let. 10. p. 151.; That we are not so much commanded to love God, as not to hate him: p. 153. They disingage men from that irksome obliga­tion of loving God actually, and Print with Ap­probation, That a man may be saved without ever [Page 39] 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 Here­sie, with which I know theyl brand me whiles I republish these things; but their reproach I ac­count count mine honour, and proceed to shew that a­gainst the

(2.) Commandment, they assert Idolatry, witch­craft, and abuse of Gods worship. In the Indies and in China Myst. Jes. Let. 5. p. 53. 54., they allow'd their proselyted Christi­ans to commit Idolatry by a subtile evasion, viz. That of injoyning them to hide under their cloaths an image of Jesus Christ, to which they teach them by a mental reservation, to direct those publick Adorations, which they render the Idol Cachim 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 oblig'd to restitution if he hath consulted the De­vil Add. p. 20. §. 19.; nor to confession, though he hath expresly 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 easie [Page 40] Devotions (they have invented) to the Mother of God, if a man practise but any one of them, it will open Paradise Myst. Let. 9. p. 120. 124.; that recreation is the only com­fort of humane life, and now a-days many shake off their Polutions 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 egge in Lent Jes. Gosp. p. 70.. Affirm­ing that Laws against blasphemies are abrogated by a contrary custom Add. to Myst. Jes. p. 97., 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 judgment as out of judg­ment, 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 damn'd 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 Philips request for recompence (expresly) 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 Myst. 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 [Page 41] the precepts for two years, the precedent and the subsequent Add. to Myst. 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 easie too, and that of sacrilegious Com­munions producing grace §. 3., and of a Priests conse­crating without attention p. 95. §. 23. We see how grosly 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 'twere 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 perswade his daughter to run away with him, in order to a Clandestine marriage, against her fathers consent p. 98. §. 39. That to a­buse a marryed 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 hus­bands money unknown to them to game withall p. 126.; and concerning others, that Judges shall not be obliged to make restitution of what they may re­ceive [Page 42] for giving an unjust judgment; Ibid. that Mo­thers may wish their daughters death, when they are not in a condition to dispose of them in marriage p. 139., that Servants may purloin from their Masters Myst. Jes. Let. 6. p. 80., that they may conscienciously contribute to the de­bauches of their masters several ways Add. p. 97. §. 32., that a Curate or Pastor of the Church is discharged from the obli­gation he stands in to endeavor 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 Politicks. Against the

(6:) Commandment which respects our Neigh­bors 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 Ecclesiastick 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 pass'd 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 refer'd to these Ignatians, si excus asse sufficit, quis fuerit nocens? the direction of the in­tention shall acquit a man for Duelling, for de­fending his honor and estate by cowardly killing another when his back is turn'd Myst. 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 OBLIG'D to kill a De­tractor [Page 43] 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'l account a detra­ction when they can spy an opportunity; accor­ding to them an Ecclesiastick 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 Myst. Let. 9. p. 128. 129.. Against the

(7.) Commandment they do also very accom­modately to their own practise, 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 E­thicks more than Solomons, yea or sober Philoso­phers) he may be as debauch'd 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 her self hath done any injury, nor as to what con­cerns him hath violated any law, &c. Ib. 131. 132. That masters and maid-servants 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, [Page 44] without finding the world matter of discourse, or running into some inconvenience thereby p. 146.. Hard­ned 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 it's 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 Myst. p. 146. 147. and the like abominations Add. 94. §. 14. — 96 §. 27 &c.. A­gainst the

(8.) Commandment they encourage theft, chea­ting, and symony by their shameful determinati­ons; That a woman may take money from her hus­band to game withall, &c. Myst. 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 Myst. 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. Symony they allow of, though mo­ny be the principal motive p. 75. Add. 20 18., 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 oblig'd to restore what [Page 45] he hath stoln by trivial and inconsiderable thefts, whatever the total summe thereof may amount to 112 §. 16; yea these Incendiaries lay it down, that a man hiring a Souldier 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 oblig'd to that, if he hath not done that which is unjust Myst. Jes. Le [...]. 8 p. 109. 110.. A­gainst the

(9.) Commandment, these loose Casuists are grosly 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 Ser­jeants pursuing a murtherer, 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. priviledg'd by the Popes order, determin'd, If a man upon oath before a Judg be demanded whether he did such a fact (though really he did it, and by vertue 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 Myst. 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 [Page 46] made with an oath) when a man hath no intention to engage himself when he makes them. They affirm further, That a priviledge is authentick, though obtained by discovering but some part of the truth, which known would not have been granted Add. p. 95. §. 23.. Its 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 Lovain 1645. 'Tis only Venial to calumniate, and impose false crimes, to ruine their credit who speak evil of us Myst. Let. 15 p 250. 251, 252 253. Add. p. 139.; this being instill'd 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 perswaded the Empresse 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 lye; 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 judgment Myst. 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 risings of the heart to the trans­gression of Gods righteous Law. They who can lay aside an actual affection to God, do fondly ad­mire [Page 47] 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 alledge 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 Myst. Let. 9. p. 127.. They hold that am­bition, which is an inordinate desire of dignity and greatness, is of it self 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. 127., 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 jear at him, and say a beautiful woman is a Ghost to him, he is a me­lancholly 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 labor to evince, that they who thus endeavor 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. 3.23. Acts 16.31. Mar. 16.16. Jo. 6.29. Rom. 16.26., they do not only commend [Page 48] the Faith of the Colliar, who when ask'd 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 enclined 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 then judicium discretionis, all judgment of discerning is banish­ed Tolet sum l. 4 c. 3. Tamierus., 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 [Page 49] 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 discharg'd by a sleight auricular confession or whispering, an acknowledgment into the ear of any Priest; and to make this easie, they assert, that a general confession, shuffling in that last sin, the (pretending) penitent chargeth himself with amongst the rest, may suffice Myst. 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 oblig'd to declare, when the Maid had consented thereto Ib. p 141.: and to qualifie 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 pennance) 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 supplyed by an indulgence Tollet. Em. Sa. de satisf. n. 10.; and (say they) He ought not to be deny'd 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 absolv'd, had encourag'd him to sin with much more freedom than he might have done, had it not been for that presumption Myst. Jes. p. 145.; they add further, If he who is confess'd, to the sim­ple demand, Are you sorry? say, yes, The Confessor is oblig'd to believe him Add p. 22. §. 29., and absolve him, though in [Page 50] 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 Gods 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 practise of Repen­tance, without which they who hearken 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 subtilties: But Whosoever shall break one of these l [...]ast 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 (how ever 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, [Page 51] 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 Politicks, is greedily entertain'd by these Pragmati­cal States-men of the Papal-Court, yea, and much more is conceiv'd and publish'd 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 order'd Go­vernment can be established. For 'tis but a Comple­ment 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, sith really they set him up above all Emperors and Princes, as hath been often proved out of their writings See Romish Positions of Rebell. Pr. 1650. Hosp. l. 1. Bishop. Tay­loyrs Disua­sive. Dr. Du Moulins Vind. Answ. to Apo­log. 1666. Dr. W.D. of Sanguinary Laws 1664. &c., 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 Supream Temporal Power, at least in ordine ad spiritualia (saith Bellarmine) and for what he shall account spiritual. 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 [Page 52] over his Subjects and Vassals; as by a deserving per­son is well observ'd 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 Popes power over Princes; so superla­tively did they magnifie 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 Popes power he saith, an Emperor must content himself to drink, not only after a Bishop, but a Bishops 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 Popes 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 Supream Bishop to be so great (said Cassenae [...] Citante Bi­shop T [...]ylor 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 Councel of Trent. F. Suarez Def. [...]d. Cath l. 3. c. 23. §. 10. 18, 20, & l. 6. c. 4. after Bellarmine says, the power of the Pope extends it self to the coertion 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; [Page 53] and he adds, every Christian Kingdom depends upon the Pope, who can immediately of himself depose the King, and compell the Kingdom to execute it, if necessary, otherwise he alledgeth 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. &c. 4. §. 20., that an Excommunicate King may with impunity be depos'd or kill'd by ANY ONE, yea, and that English Jesuits may shew they are as well learn'd in these horrid Aphorisms, we have F. Creswel (or Parsons) under another name Andr. Philo­pat. cont. 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 Common-wealth; yea, that the Subjects may not only lawfully depose such Princes, but also that they are BOƲND 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 prose­quatur, ipso facto regnum amittet., that if an Empe­ror or King favour'd an Heretick (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 [Page 54] lawful for Christians to tolerate such a King, who en­deavours to perswade his subjects to embrace that He­resie, 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 Myst. Jes. p. 92. §. 3.4., and that Subjects do not sin, when they refuse without any reason alledg'd, 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 oblig'd 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 Hereticks, particularly the Empe­ror is not oblig'd to make good any Priviledges grant­ed to the Protestants when he was in straits Jo. Paul Winde [...] 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 jur.. The famous Historian Thuan assures us; They taught publickly both in the Pulpit and Press, that Princes were not bound to keep touch with Sectaries, alledging 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'l swear by Equivocation which they account laudable Talet Just. Sacerd. l. 4. c 21. however an Heathen Cicero. would condemn their shift, saying, Fraus non dissolvit sed distring it perjurium, i. e. Craft in an Oath doth not lessen, but strengthen perjury; or, else they'l conceit the [Page 55] 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, then they shew 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 aveng'd 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 publish'd at Madrid Alph. d Varg. c. 5., instructing the King of Spain their grand Protector Spec. Jes. p 217. 218., to promote their Ʋniversal Monarchy (for which a late Writer would perswade 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 mens 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 determin'd, that what­soever Papists should not desert the defence of the En­glish (under their lawful Soveraign) 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 [Page 46] 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 Granadoes to scatter the Protestants in all the Parts of the world: for they call'd Q [...]een 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 oppress'd with Poison, Sword, FIRE, Gunpow­der, and the like machinations; as Stapleton said, they account such Politicians in some sense worse than He­reticks and Turks, because they refuse to defend Ca­tholicism by weapons and wars, and ought to be driven out of all Cities, as the old Athenians expell'd 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. stab'd 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 Murtherer of Hen. III. saying, O Memorable Action! by murther­ing 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 soften'd and dissolv'd but by the flame of FIRE; and F. Peter an [Page 57] Italian and Master of the Spiritualities, wish'd 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-mull. 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 certify'd 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. Pry [...]n. Pref. to Vind. E. 3. amongst which this was one, that all the great Char­ters of England must be BƲRNT. But though we have been made sensible enough of the Flames of these Incendiaries, yet through Gods goodness their Plots have not took effect according to their pro­jects, to evert our Civil as well as Religious Privile­ges; neither hath their Catholick Holy League as they call'd it Thuan. l. 63. 1576. 1577, 1598., solemnly entred 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 discover'd 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.

[Page 58]§. 6. 'Tis true, though these fiery Principles have been vouched again and again by the foremention'd Authors, and all the Actors of them extoll'd and commended by Sixtus V. Pope, by Guignard, Gne­r [...]t, Verone, Varade, Barisonius, &c. 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 chuse 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 alledging 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 Santarell.

But all this Paint will soon melt away, when we do but recollect, (1.) Their Constitution and Char­ter of Priviledges 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 Doctrins in many Authors of the same stamp with Mariana's the Lawyers rule (if any where) holds, scil. 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. Ia. 3. 1656. p▪ 123. as a thing worthy his knowledge, That there is a [Page 59] certain Order of our Society containing a prohibition to all Book-sellers 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. IV. De. 20. 1603. Lew. XIII. F. 14. 1612., so that our whole Body is responsible for the Books of any one of our Fathers. This is a particular Priviledge 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 stifly 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 foremention'd should be charg'd upon them (who so hug a probable Opini­on) as their avowed Principles. We can see them quick enough (which argues their setled fiery tem­per against Princes, who do no favour them) if our Edw. VIth. be but stiled 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. &c.; so if Frederick Duke of Saxony be term'd an Illustrious, Wise, and Christian Prince, because a Protestant, it must be blotted out; yea, and all Epi­thets whatsoever in Praise of such Azor. Iust. 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 mention'd with contempt) they [Page] disapprove, and also Pictures *; those too, who are but of meaner Persons, if Protestants; as I remem­ber one shew'd me, Anna Maria Schurmans cross'd out before her Book by those of their Inquisition; but all this while these Principles remain as before Printed and re-printed. Further (2.) The Apologe­tick 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 condemn'd 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. cont. Barcl. c. 3., therefore he goes out Doctor subtilis, and affirms Casaub. ut supr. p. 172. that the night and day may as well be joyned together at once, light and darkness agree, heat and cold, health and sickness, life and death, as a Jesuit be prov'd a Heretick. O rare Mystery of Equivocation and mental reservation! it will help the nimble Ignatian Proteus to put on any co­lour; [Page 61] whatever he says or does is in obedience to the Pope; whom should he command, sin, or forbid ver­tue, the Church is bound to believe the Vice good, and the vertue 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 tutoring 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 oc­casion'd a Protestant Count in Germany to tell his friend, I see plainly it will one day be requisite to hold all the Popes 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 affraid 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 observ'd Answ. to Apol. p. 5.. 'Twas fear of the King of France his displeasure, had procur'd 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 alledging 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 empower'd by the General, Pote­state speciali fact ^â a N. P [...]tre Generali Cl. Aquaviva, granted a faculty of [...] [...]ng it at Madrid 1599. But when the Sorbonists had condemn'd it, and the Pyramis was erected at Paris 1610. against the Je­suits, then 'tis confess'd Aquaviva order'd among [Page 62] 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 distasts them) but linguam variavit non animum Ib. 219. è fa­cultate ad id mihi factâ. à Reverendo admodum P. nostro Cl. [...] ­quaviva fa­cultatem con­cedo, &c..

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 occasion'd 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 order'd P. Cotton (who had put off the King before) to refute Santa­rell, 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, tha [...] [...]ey will not be beaten out of them; for thoug [...] [...] general Assembly of the Gallican Bishops had censur'd them 1642. for their maxims both against Morality and Policy, when they come to Apologize for their order, the Bishops [Page 60] in their circular Letters and Remonstrances Add. to Myst. 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.

Sect. 1.

THE Monk who first invented Gunpowder, no doubt, was desirous to see his invention put in execution; men delight to be employ'd answerable to their education. After the black smoak 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 Practises. 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 Horse; and when he moves upon distaste, he casts forth such a steeming Ordure, that with the touch of it, they who follow are burnt, as it were with strange [Page 64] 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 Comick against a fierce Ignatian,

The Jesuits indeed say 'twas fit their Founder should be a Souldier, and I read the Priests of Mars (who Mythologists fancy was too familiar with Vulcans Wife) were called [...], i. e. FIRE- Bearers, or such as carryed 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 practises 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 publickly. Peter Jacridge sometime a considerable Member of their Society, hath brought their particular Ethical and Oeconomi­cal practises upon the Scaffold, which they no other­wise answered than by directing James Beauf to charge him with Sacriledge, which he notwithstand­ing [Page 65] publisheth to be a Calumny, when all this while the charge he put in before the States-General, and that cloath'd 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 impos'd upon when gotten into their Clutches, to deny that pro for­mâ, which with the greatest profession of sincerety he had before spontaneously as well as solemnly affirm'd. Now sith the several matters of fact represented with the individuating circumstances, are not hitherto answer'd, only the man himself rebuk'd, 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 villanies in their Itineraries, Ob­scenities with Nuns in their Convents, ingratitude and exasperations, and the like burning lusts, against all good Ethicks, and treasonable perpetrations, a­gainst all honest Politicks, as may be seen in the seve­ral Chapters of his Book with the Refutation of Jams Beauf, both to be read in English Further dis­covery to Myst. Jes. print. 1658.; but I shall make use of other Testimonies.

§. 3. 'Twere an easie 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 [Page 66] those Authors who direct us to such others as have detected their Villanies Vid Elench. Au [...]or. ad fin. Myst Pat. Jes. Proph. Hildeg. fulfill'd p. 18. 19. W.P. Pref. Vind. Fund. B. 4 C. 1., and only note some few; beginning with their mis-behaviour in their Ethicks, 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, &c. as Bishop Taylor hath prov'd Dissu. from Popery p 225 249.) alledging the Councel of Trent (wherein their order was predominant) for their Practises of ascribing the same worship to the image as to the representee; what honor they ascribe to Ignatius we may guess, when F. Doza blasphemously preach'd. In these last days God hath spoken to us by his Son Ig­natius Hosp. f. 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 Cloaths he stript 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 Alder­manbury fetch't his patern) 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 convers'd with the witch, yet the most cunning of them in their magick practises 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 hugg'd 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 magick Schools, are to train them up for a more accurate practise in their exorcisms: the ridi­culous [Page 67] as well as blasphemous offices, of which we have notably decipher'd by the aforesaid Bishop in the Ist. part of his Dissuasive from Popery. He who gives Remarks upon the Prophecy of Hildegard ful­fill'd in the Jesuits p. 18. 19. §. 7. 8., produceth instances of the Ig­natians dissembling practises in a personate pageant-like devotion, Quae filo insertis numerat sua murmu­ra baccis, which number their murmers by berrys and beads fil'd on a string, while their bodies are exercis'd in theatrical gestures, and their voices bel­lowing to their wind-Musick, which (as Hierome said) is in Gods ear, tanquam grunnitus porcorum, as the grunting of Hogs.

§. 4. They assume the Title of Apostles, but by their practise have in many respects prov'd 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 lin'd with the four Cardinal Vices, Hypocriti­cal vain-glory, perfidious cruelty, theevish covetous­ness, and luxurious uncleanness. They make a shew of humility, while puft up in their vain minds with an aery knowledge: all flourish, witness that volu­minous work put out by them of Antwerp 1640. and the Amphitheatre of Honor (it might rather be of Horror) wherein the three famous Scholars Scaliger, Causabon, and Gruter, are sleighted as if they were School-boys p. 14. §. 8. 28. 29. §. 23., and their Books fit only for Grocers, and Tobacconists, while the Ignatians themselves [Page 68] are a flight of Phaenixes, 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 exercis'd 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, mente non ju­ravi. They can contemn all such solemn tyes at pleasure, sith 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 Taylors 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 call'd 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 Colledge, for this disobe­dience to his Father H [...]sen mul.. Thus they bereave men of their Children: and should a man be a Jesuit for nought? Hee'l get what he can rather by stealth [Page 69] when he hath an opportunity Proph. Hild. 25. §. 18. 37. §. 31., and to encourage those who are light-finger'd, hee'l 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'l grasp it if they can p. 56. §. 73; a subtile 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 Merchants Wives, unto whom their Husbands had given them for love-tokens Hosp. f. 200. 201., and af­terwards shews what vast Riches they have heap'd 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 Pasport, wit­ness their familiarities with the Wives of the Genne­ses and Venetians, and amongst other Narratives, that of Summerman the Jesuit, who being to cast an evil spirit out of a possess'd Nun in Swisserland, 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 Padua, Antwerp, Lions, Friburg, Corduba, Prague, Heidelberg, &c. as may be seen in Lucius his History of Jesuitism l. 1. c. 5. p. 132▪ &c.: Their libidinous conversations are the natural fruits of all their Luxury and sensual en­joyments [Page 70] they vaunt of, their own darling Mariana own'd it in his days, that the Jesuits are lovers of deliciousness, and not able to bear the want of worldly conveniencies; that they are not sick and die through over much pains-taking, and austerity, but through their intemperance and irregular lives; witness also the pleasant story of the Rector of the Germane Col­ledge at Rome Proph. Hild. p. 47. §. 46. out of Jes. Merc. And they do certainly every day grow worse and worse p. 43 44.; of none could that of Ho­race be more truly predicated.

Amongst them if any were, we may say crimine ab uno disce omnes, they are all alike guilty of nefari­ous practises, 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 Hosp. 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 Ethicks which else they might re­strain, yet be sure in their Politicks) in the practise of these things unto which they are carry'd in Soul and Body as unto their scope. From these practical Ethicks 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 Curtesan 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 [Page 71] he let enjoy several times, he gave for a reward thereof a Bishoprick, Nella Marca di Marcantonio. The truth is, they are grown impudent and inflexi­ble not only in these, but in all manner of wicked­nesses. The poor expos'd Orphans of the Hospital in Burdeaux with deplorable crys, shew that no consi­deration of humanity can prevail with the Adaman­tine hearts of Jesuits, Proph. Hild. sulf. p. 43. who choak all the seeds of Christianity and morality by a prophane solicitude after sensuality. He who comments on the Prophe­cy of Hildegard shews 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 Politicks) sighing but out of gluttony, ambiti­ous of honor, criminally zealous, graspers of the world, applauders of men, seducers of women, sowers of dis­sention. No enemies could ever match these Fu­ries, whose Colledges and profess'd Houses Elog. Jes. ex suis verbis ad fin Myst. Patr. Jes. Re­ceptrices son­tium Asyla om­nis improbi­tatis opprobri­um Christia­nismi, &c. 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 Heresie, 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, [Page 72] the Companions of the Sodomites and Onan, the Emis­saries of Devils, &c. as one hath Character'd 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 complain'd above 60. years ago, when they gather'd a mess of the unsavory expressions Reply to F. Parsons ad fin. Print. 1603. of one Father here in England, which fill'd above an whole sheet of Paper.

Sect. 2.

§. 1. History will assure us, that they who are thus notorious in their Ethicks are no better (but worse if it may be) in their Politicks. Elog. Jesuit. 1632. He who gave us the precedent elogie of them in their own words, says also they are the INCENDIARIES of the whole world, the Ruiners of CITIES, the Poysoners of Kingdoms, the Murtherers of KINGS, the Arche­types 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 sinister 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 bloudy Theatre in­to which the Jesuit hath not intruded, and been as busie as Davus in the Comedy, contributing in an high measure to every Fanatick 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 [Page 73] the Jesuits not not done? by their FIRE-Arts both moral and mechanical, to turn all the stately Fabricks of Government into confusion, in France, Portugal, Germany, yea, and Turky, 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 Popes toe.) Ha­ving gain'd credit amongst the superstitious Itali­ans, they pass'd 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 dyed 60000. Crowns, yet the Sorbo­nists lik'd 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 IIds. time, when the Guises favour'd them and Card. of Lorraign got a Diploma for them under conditions Id. p. 225. 1561. which they violated. The famous Advocate Charles Moulin alledged the admission of them was against the Publick weal and common good of France, especially the University of Paris, with many unanswerable Arguments p. 226. 227.. Pas­chasius or Pasquerius against Peter Tersorius shew'd 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 [Page 74] put in practise their poysonous Doctrine against Prin­ces; for they stir'd up one Renat an Italian, the Kings Apothecary in Paris 1672. by a pair of deadly Perfu­med Gloves Hosp. l 3 c. 3. e. Gallic. & 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 poysoned Pomander was given to the Prince of Conde, whose Chirurgeon Le Grosse, was almost poysoned 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 adde what were slain within three moneths af­ter in cool bloud, and they wil amount to an 100000; for which Massacre (consonant to the principles of, and plotted by the Jesuits) the Pope did not onely give thanks, as was noted above, but rewarded the murtherers with many of his spiritual graces: such as encouraged his active Emissaries the Jesuits, to draw the Pseudo-Catholick Princes into an Holy League Hosp. 50. (as they call'd 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 then deem'd so fit to carry on the design as the D. of Guise, there­fore the Jesuits betraying the Kings Counsels (which they learned by the Art of Auricular confession) unto their F. General do meditate the thrusting of him into a Cloyster f. 151. [...]52. Hist. of Franc. in Hen. 3., or the taking away of his life; to effect this last, they suborned James Clement a Do­minican Frier, who stab'd him in the belly with a poyson'd knife, whereof he presently dyed 1589. P. Sixtus V. decreed upon the Kings death that his exequies should not be solemnized, when (as was [Page 75] 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. Clements fact f. 153. 154., and de­clared in a Sermon 1593. we have need of an Ehud, a Monk, or a Souldier to bring our affairs to our de­sired end. P. Barier encourag'd with the Sacrament by Varade Rector of the Jesuits Colledge, and other Je­suits, undertook the Asassination of Hen. IVth. sur­named the Great, then 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 return'd out of Picardy to Paris, John Chastle (the Son of Peter a Clothier in Pa­ris) a Novice of the Jesuits Colledge, about the Age of 19. aiming at the heart of the King (who unex­pectedly stooped down) stab'd him in the mouth, and brake 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 confess'd he had been three years in the Ignatian Society, and by their Doctrine and instigation he was encourag'd to this Villany Hosp. f. 154., especially by his Master F. Gneret. Here­upon the Parliament publish'd 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 hang'd, & his body afterwards burn'd; yet Jo. Guignard Jesuit, f. 156 157. Thuan. who had said they were faln from a Fever into 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. [Page 76] emitted another Arrest against Gneret and Guig­nard, as well as Chastles Father, for concealing Luc. 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 dislik'd that he had not ut­terly taken away the King. Alexander Hay, a Scotch Jesuit, was for temporizing 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 banish'd 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 acknowledgment to God for preserving the King from the Villany of the Asassine, and transmission of it to Posterity. On the (4th.) After owning Gods preservation, A Relati­on of the Fathers concealing of his Sons intentions, for which cause his house was demolish'd, and that Pyramid built in the room of it. About two or three years after, there were other Arrests of Parlia­ment p. 385., as that Aug. 21. 1597. against the admit­ting of Jesuits in disguise, or counterfeiting, they [Page 77] had abjur'd their Order, and also another Aug. 18. 1598. against Noble mens 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 Popes Legate, so they by degrees prevail'd upon the Kings clemency to have the Pyramid demolish'd; which was entertain'd 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 favor at Court, 'twas said, The Kings ears were stopt with Cotton. And

§. 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 Ʋni­versity of Paris (as a worthy Person hath observ'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 [Page 78] Ignatians, who told lies at Orleance to get in at Troy, en Champagne, which they did by a subtile 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 whisper'd 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 wondred 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 express'd the Kings readiness to comply with the desires of the Citizens, who then upon the first reading of it look'd upon the major as having betray'd them, when as he poor man was only im­pos'd on by these Foxes with Firebrands in their tails; L. Luc. Hist. l. 4. c. 3. p. 395. p. 398. who by subtilty 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 miss'd, Cotton dispatcht 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 Colledge against de la Grange, that it were a good deed to kill the King, which was done May 14. 1610. when Francis Ravilliac, a Raschal Votary stab'd 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 alledg'd p. 54. p. 50. the reason to be, the Kings [Page 79] 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 shew'd 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 C [...]usab. Epist p. 209.. Adde hereunto, not only the Jesuit Verone had predicted this Kings death, but also at Prague and at Bruxels, about 12. or 15. Anti-Cot­ton p. 51. 52. days before the Jesuits spake confidently of it (as before the late conflagration at London in other parts) so that Letters came from Bruxels to Roan to him, to know whether the King were dead or no? so at Troys, and at Petivers or Poictiers. 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 oblig'd them, not only by their Readmission, but taking F. Cotton for his Confessor, conferring many favors 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 Full. Ch. Hist l. 6. p. 278. §. 44.:

§. 5. Their demerits were notably laid open by Peter Martelier (the famous Advocate for the Ʋni­versity) called Fori deliciae, as well as by Servinus the Kings Advocate L. Luc. Hist. p. 476..; and the Rector of the Ʋni­versity shew'd 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 shew'd how Sa, Sales, and Sanchez overthrew all Politicks, and that Richomes Apology, Cottons Declaratory Letter, Answers to Anti-Cotton, and other Jesuitical Scrips opposite to Arnolds 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 turn'd 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 arrand Whore may wipe her mouth and give fair words; and another argued p. 303., what if a Company of Pyrates [Page 81] 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 subtile in bewitching by Praises; and the Jesuits their Apes prevail by flatteries: though they were bar'd from all kind of teaching in the City and Ʋniversity at Pa­ris, yet they had friends about the Queen Regent, which by fair speeches retarded their expulsion by Parliament, and procur'd their stay: and though the young King was so far awaken'd, 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 Colledges. However March 24th. that year, the Ʋniversity makes such decrees against them as the time would bear p. 495..

§. 6. This favour which Lewis XIIIth. in his mi­nority shew'd to them, was apaid 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 Germans 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 conspir'd as Judas the [Page 82] Traytor to obstruct the confederation of Princes, and take away the Kings life. 'Twas acknowledg'd that Martel had committed Sodomie with his men, Ginet and Galeran, which last, at his Masters command, shot with a Pistol Christoph. Auray (a neighbour whom his Master hated) and when that did onely wound, and not dispatch him, Martel himself confess'd when he cal'd back his servant Galleran from Paris (where he had been hid) they both going to Roan, bought Eunes ICENDIARIOS cum pulvere, i. e. Match and Powder, whereby Galleran in the night by the help also of two arch Rascalls, set the aforesaid Aurays house on FIRE, and burnt it to ashes: which done, Galleran said, Ambrose Guyot an Ignatian went with his Master Martel to Deip p. 462., whilst he fled to Roan; where his Master came to him, and there, being ap­prehended, confess'd to the chief Provost, or Presi­dent, 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 Roan condemn'd Martel to the wheel, and to be cast into the Fire and burnt. Concerning this intended Paricide, Galleran also confess'd that the Jesuit Guyot had two Spanish souldi­ers out of Flanders, a long time at his Masters, and in the Jesuits Rectorie, where they spake ill of the King; and Martel in a Letter to a Jesuit, pray'd the Virgin Mary to promote and perfect what he was going a­bout at Paris, where Decemb. 13 ^th and 26 ^th 1625. The Theologicall Faculty and Congregation of Ecclesi­asticks, censured the Admonition of G. G. R. to Lewis XIII. and also Mysteria Politica p. 465., and burnt both, by the common Hangman, for the damnable [Page 83] 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 Heresie, Schism, Apostasie, and the power of the Pope in punishing offences: where 14. notori­ous positions were laid down by the Jesuit Ant. San­tarell p. 466, 467.: which the Theolog. Facultie censur'd, and the whole Ʋniversity ratify'd p. 469.; April 4 ^th 1626. as they did also the Books of Fr. Garraff. Jesuit, Mar. 2. 1626. Yet for the 40. years last past, 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 jugled 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 Priviledges 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, condemn'd 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 publish'd by some friends to the Gentleman, in his last hours spake much of his friends, little of the Church, and nothing of God.) They made a great bussle again, not onely about the five Propositions with the Jansenists, but concerning their great Idol [Page 74] the Popes 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 Popes Bellows to enkindle new flames 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 forc'd 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 Harpyes (so they call them) who were promoters of the King of Spain, into their De­mocraticall state Hosp. l. 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 out­ragious practises 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 infernall 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. &c. and 1655. which you may see at [Page 85] large in (Now Sir) Samuel Morlands History See especi­ally l. 2. c. 1. 2. 3, set forth with Cuts, in fol. 1658. There youl find they Copy'd out in BLOUDY Characters, the Ignati­an avowed principle of not keeping faith with Here­ticks, since within this seven years they were vio­lent again in the same Practises, against Gods won­derful owning and defending the poor despised Re­licts 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 Ʋniversity of Padua, 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 inrag'd by this treachery, they could hardly be kept from burning the Colledge of these Incendiaries. But the poor Monks of other orders in Portug. felt the smart of Phil. IId. in Castile, 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 [Page 86] not make your Horse to swim in the bloud of the Lu­therans, you in no wise ought 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 Assassines (a Pope call'd them Arsacides) of the Mahometan Disci­pline, but extinct 1262. whose principles about Go­vernment, the famous Padre Paul shew'd the Jesuits have imbib'd Id. 200. 201. 202.. For as these Assassines were for kill­ing and ruining any Magistrates or others that op­pos'd them, vi, fraude, 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.) Ʋrendum & secandum esse, we must BURN and cut the throats of Hereticks, 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 German War, who in the precedent years had grievously distres­sed Saxonie, Per INCENDIARIOS Conductos, by hired FIRE-BRANDS, now had sent out Poysoners who might corrupt the Wells and Ponds of Water, that what was left by the Sword, they might destroy with Poyson. 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, sith lately not far from Vinaria, a Town of Turing, one was took upon suspicion, an Italian, who upon ex­amination confess'd, that at Rome money was given to him and some others in the POPES Name, [Page 87] Nomine Pontificis, ut Incendiu at (que) veneno quan­tum omnino possent per Germaniam damni da­rent. that by BURNINGS and poyson, they would make what havock they possibly could throughout Ger­many. How consonant this practise is to the Jesuits principle of forcing Religion with FIRE or Sword, is obvious to every ones observation. These Ignati­ans did not only at Munster 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.) but when they had an indulgence from the Pope to Temporize at the Diet, Thuan. then at Ratisbone or Regen­sperg, they importuned the Prelates to diswade the Emperour, 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 concern'd 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 Kingdome of England, consonant to the celebrated Maxime 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 Hungarie, The Jesuits could [Page 88] 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 Emperour being astonished, said, I did expect some such thing this day, after that I begun to usurp Gods Government over mens consciences Eccl. Boh. perf. c. 40., and he was really afterwards more indulgent. But before this in Styria, Carinthia, Carniola, the Jesuits were ex­tream active in exasperating Charles the Arch-duke 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 Cin (que)-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 [Page 89] were still more prevalent: and the Arch-Duke 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 promis'd to expell all the Lutherans out of his Provinces. Then he returns with Spanish and Italian guards, upon pre­tension to fetch into Spain his sister the Arch-Dutchess, who was so influenced by these Popish Janizaries 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 threatnings and force constrained, and the poor Ministers, nineteen in num­ber, are ejected. Though the Lords at the Parliament complain'd of the Jesuits snares, send Let­ters, and supplicate the Prince to make good the pri­viledges covenanted and granted to his innocent sub­jects, and RESTORE the Ministers id. p. 6. 8.; Nor onely 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; alledging words would fail them to enumerate the calamities, straits, and dangers they were brought into by the Jesuits, against whom they beg'd 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 moneths after to it repeated. Decemb. 8. 1609. was onely to signifie the Arch-Duke was resolved to carry on the Reformation (so they would call that) he had begun with the Jesuiticall mode, & extirpate rotestantism (yet Caraffa, Bishop of Aversa, the Popes notable agent in this Reformation, acknowledges the Protestants to be the Major part Com. de Germ. Sacr. Restour. p. 114.) in execution whereof the [Page 90] Evangelical Temples and Houses were destroy'd, and blown up with POWDER, dead Bodies dig'd up and BURNT or cast into the Rivers, Preachers ba­nish'd, and many thousands of Books, (among which were many BIBLES) every where publickly BURNT, and men wanting Christian courage forc'd 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 Countreys; there the domineering Igna­tians turn out their Ministers, and tanium non Busi­ridis bove excarnificant, even torment them out of their skins Id. 592.. 'Tis true at Praguê in the Emper [...]rs 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 any one for Religion, and endeavour'd 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 utrâ (que) 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 rejoycing, so that [Page 91] to the Posts of the Churches were up and down affixed Eccl. Bohem. pers. c. 40. §. 3. 4.,

Yet this publick establishment lasted but a while, for the Hungarians, with the Austrians and Moravians, by a Politick fetch of the Jesuits, having created the Archduke Matthias their King, Duke, and Mar­quess; who enters into Bohemia with an Army, where he is also made King; Rodulph dies for grief, Id. c. 41. §. 3. 1611. upon which the Jesuits gaining more power from Matthias, 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 meer pretension of their medling in secular Affairs; and so influenc'd the Emperor to oppress them, whiles these Fathers of the Society do not only invade their Rights, but the Rights also of other Ecclesiasticks Luc. Hist. p. 602, &c.. About 1617. Matthias would have the Bohemians to receive his Cousin Germain Ferdinand, who by subtilty was Crown'd; The Jesuits to entertain Fer­dinand at Olmutz in Moravia, erected a triumphant Arch, wherein, among other Ornaments, they paint the Bohemian Lion fasten'd 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 jearing the States to their faces, that through drowsiness they should suffer themselves to be so bound and chain'd: Print­ing the year after; that though Ferdinand at his Co­ronation [Page 92] in Bohemia took the oath to defend the Protestants, yet he had before in the Vestry of the Church gaged 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 follow'd, 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 Majesties express word, yea, in Prague it self the Evangelical were daily reproach'd from the Jesuits Pulpits; the Establishment by Radolph a­spers'd, and threatn'd not to hold: the Presses stopt to the Protestants whiles the Jesuits publish'd 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 pub­lick peace, and Architects of all their troubles Id. §. 4. 5., and therefore to be gone within eight dayes out of the Kingdom of Bohemia, alledging twelve Reasons for their Proscription Ad. c. 43. §. 3. Luc. Hist. p. 600. Hosp. f. 182. drawn from the Jesuits practises 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 above r. 2 Sect. 5. §. 5.) whereby they design'd 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 obtain'd assistance from the Princes of the Holy League, comes with an Army [Page 93] upon the Bohemians (who hearing of Matthias his death had elected Frederick) and November 8. 1620. by greater force beat them up to the walls of Prague, which shortly surrendred, and with it the Li­berties of Gospel-professors in those Countreys.

§. 4. These Incendiaries were not less mischie­vously active in the Marqisate of Moravia, where they had likewise been found guilty of tumults and bloud, and whence eo nomine they were May 6. 1619. upon solemn deliberation by the Barons, Knights, &c. banished Luc. Hist. p. 610. mar. 16. 1619.. As they were also by a Decree da­ted the same year and moneth by the States out of Hungary, by reason that they had mov'd 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 practise) 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 infer'd 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 practises, to bring all into confusion: upon which, soon after they were turn'd out of Briga, a great FIRE broke out, whereby 300. Houses were con­sum'd ere it could be quench'd; but three of the INCENDIARIES being taken, confess'd that they were Emissaries sent from the Jesuits in Poland, and that there were yet many more of them who by all the wayes they could, were to consume Silesia [Page 94] with FIREINGS Id. l. 4. c. 5. p. 613.. For such like notorious projects and practises, the Jesuits were 1590. likewise turn'd out of Transylvania, where by Clan­destine Counsels and their interest with his Brother in Poland, they prevail'd with S. Bathor the Prince, Id p 614. and a short Treat. of Jes. secret practises. to violate a Covenant of peace, when the Nobles oppos'd it, and to pursue his Kindred unto death and ruine; whereby he involv'd himself in an inex­tricable War, which lost him the Principalitie, and put an end to his life in a miserable Imprisonment. And when Stephen Potscay, Vaivod, or Prince (who could not endure their bloudy Tenets) kept out these Popish Janizaries, they took him away by Poison Luc. Hist. p. 614.: they likewise plotted against Gabriel Ba­thor, of whose counsel was Balthasor Kornis, who had entertain'd into his Family a subtle disguised Je­suit, that labour'd with this great man, to move the Prince to restore the Jesuits and the Popish Religi­on: which motion not being prevalent, he conceiv'd Treason against the Prince, and had drawn the CHANCELOUR 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 shew of going a hunt­ing, where he had before-hand laid a stout and well accoultred Souldier in ambush, invited the Conspirators with his Friends; then the Traytors 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 Souldiers coming forth and his friends, secured himself, and fully discover'd and [Page 95] took punishment of the Traytors, onely the Chan­celour did Hide himself, and saved his skin id. and Hosp. fo. 203.. When Prague was surrendred (as is said in the precedent Paragraph.) The Jesuits mingled themselves with the Souldiers, entred 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 mouthes, &c. 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 employ'd to advance the Roman Capitol) they spoiled the Caroline Academie 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, then the Calvinists, then (because they thought they could not be well sepa­rated) they thrust out the Lutherans, used all ways to bring all to Apostacie, 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 Hereticks 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 train'd [Page 96] up to lye, by such a practise) 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 Countreys upon this, complain'd 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 domineer'd, exercised most horrible cruelties, especially upon the Ministers, yea and on those that conniv'd 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 pleas'd 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 Emperour for our Lord Chap. 53. §. 2.: which is agreeable to their phrase, who say, Our Lord God the Pope. As in these sayings they were blasphemous, so in some of their deeds they were ridiculous, and malicious Chap. 105. §. 2. (Pragae Jesui­tae suum lu­straturi Tem­plum,) quod Fratrum usui sub Frederico concessum erat) pulve­remp yrium to [...]o pavimen­tis sparserunt, accenderunt (que) hereseos contagionem sumo & flam­ma extermi­naturi., 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 FIRE-WORKS, these [...] the Jesuits, being about to purge their Temple at Prague with Sacri­fice (because the use of it under King-Frederick [Page 97] was granted to the Bohemian brethren) they scat­ter'd Gunpowder over all the Pavement, and gave fire to it, that they might drive away the Contagion of Heresie (so they still call the true Religion) with SMOAK and FLAME.

§. 5. A Noble-man of Poland did fifty years agoe 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 its annexed Provinces, Lithuania, Li­vonia, Mazovia, &c. by FIRE and Sword Luc. Hist. p 324.. Two signal Instances amongst the rest of the Loyolans notorious Practises in Fire-works, are those at Posnania and Cracow, threescore years ago, when they were not arriv'd 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 Superiours 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 turn'd 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 [Page 98] run into the Hospital, threw out the sick and lame by force, broke the Tables, Seats, Windows, partly stole away the sick folks beds, and other necessaries, and partly cast them about the streets, in such an outragious manner, as nothing can parallel it (but the conflagration of Lon­don:) Insomuch that the Protestants were forc'd to hear ermons in the Fields, where they went armed with Swords, and Spears, and Musquets to defend themselves from violence. The Fa­thers of this Fiery Society think it a sufficient Apology, that by m [...]ssengers 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 threatning) that to avoid great troubles, 'twas best to inhibit the rebuild­ing of the Temple, or Church, for they fear'd, if it was rebuilt, flammas evitare vix posse, 'twas scarce possible it should escape the like FLAMES. Again, at Cracow, the City where the Kings 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 sparsae toti urbi mina­bantur inter­ritum.. For in a Conspi­racy, whereof the Jesuits were the Authors 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 onely 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 dayes, which were scatter­ed up and down through many parts of the City. [Page 99] Great noise and clamours there were of mens car­rying out Spoils, amongst whom were the Fa­thers of the Society of Jesus, not cloathed with their Religious Habits, but with the OLD WORN Cloathes of COUNTRY RUS­TICKS 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 Majestick Garb to do mischief. The whole City (said that Polish person of Honour) was in great danger to be de­stroy'd, which was ever most safe before the com­ing of the Jesuits; who also raised great tumults at Lublin, Jaroslane, &c. where their Colledges are Forts both to keep off, and entertain Souldiers, 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 practises 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 shew'd, that cherishing of the Jesuits id. 528. was (1) contrary to the Government of the Kingdom id. 528., because of their fixed General at Rome, who is usu­ally a Spaniard, and sends Spies into the Courts of other Princes, to promote the Ʋniversal 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 Heretick, 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 Counseller [Page 100] there) and in Hungarie, Austria, Styrria, Carin­thia, &c. where Noblemen have been banish'd their seats for not bowing to the Jesuits id 535., who snarl at the Motion of Peace for Religion, as a Dogg at a Stone: other Papists (saith he) have suffer'd more in England, and elsewhere for their sakes. And then remembers (3) Their Activity and treacherous dexterity in raising troubles, id. p. 525. 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, distress'd Hungary, oppress'd Styria, Ca­rinthia, Carniola, &c. 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 Council, was the Fountain of all the Troubles in Europe id. p. 547. Exoticarum 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 new-found ARTS id. p. 553.. After this the Je­suits move new controversies in the Ʋniversity of Cracow, 1622. when their Ignatius & Xaverius were enroll'd among their Saints, which converse most with infernall spirits id. p. 553.. The Jesuits Provincial Proctor Val. Ruscow reprotests in June against [Page 101] the Ʋniversities Protestvtion, unto which Repro­testation they Answer at large; replying to their several Paragraphs in many particulars, shewing that the Jesuits Reprotestation was a false Libel uttered with Crocodoline tears; to no other purpose, than as if they design'd 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 dayes: which with other trou­bles occasion'd a complaint pressed with four Arguments 1626. unto the Parliament at War­saw against the Jesuits pernicious Counsels and Practises, 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 ligitimate Son; whom they got the King of Powland to assist. The Mosco­vites aware of the Cheat, grant him a part of the Dukedom, which when he came to possesse; 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 domineer'd, but when he was Jovial at his Nuptials, the Moscovites acost 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 [Page 102] 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 Religio Medici is predominant; for the Ʋniversity of Padua, by their delegate Caesar Cremon, do complain to the States of Venice, of the Innovations and disturbances of the Jesuits under pretext of the Popes Bulls f. 178. Luc. Hist. p. 631. 634. 1591. Insomuch that the students of Padua cry'd out, foras Jesuistae, away with the Jesuits, which oc­casion'd 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 priviledges of the Ʋniversity: 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 Ecclesiasticks did) conform to this determination of the State, but opposed it, and therefore are commanded to depart, May 9th. Whereupon they insinuate with silly women and get their moneys, and so pass away privately by water about two [Page 103] of the clock in the night. And to evidence how much the people of Venice detested their enor­mous practises, when their Superior (who last of all entred the Barque) demanded Benediction of the Patriarchs Vicar, the multitude cryed out, in their Italian language, Ande in mall hora, Get ye gone with a Vengeance, or in the Devils name. But left instruments of founding Mettals, and Coyning behind them: which F. Possevive wrote from Ferrara, were to make their Caps or Baretas, and so caused laughter at his Apology. Upon their removall they calumniated the Vene­tians, calling the Common-wealth Lutheran and Tyrannical; and causing all to succeed ill with the Venetian Ambassador in the Courts of Spain and Poland, &c. yet this did not affright the Senate, who again decreed June 14. 1606. That whereas the Jesuits for the kindness and favors shew'd to them (alas! 'tis their property) rendred them­selves most ungrateful and injurious to the Com­mon-wealth, and continued intolerably trouble­some and insolent, seeking all occasions to offend the Republick; 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 pass'd 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 [Page 104] under their Jurisdiction should presume to enter­tain any Jesuits, or send their Children to them, sub paenâ irremissibili, under an unpardonable pe­nalty of Proscription p. 641.. Afterwards when the Pope came to terms with the Venetians, the Je­suits labour'd might and main to have their Re­admission included in the Articles of Peace betwixt that State and the Pope. But the Venetians then stood upon justification of their own Act, and would not yield: Whereupon in April 1607. the Jesuits Print their complaints (causless e­nough) and send them in several Languages to the Emperours Court to Prague, Hosp. f. 181. b. Poland and elsewhere, alledging that the Venetians were not only greatly tainted with Heresie, 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 punish'd with a perpe­tual banishment and a privation of their goods, and that this would much prejudice the Popes Authori­ty, sith 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 punish'd, 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 [Page 105] be to the Court of Rome if they were not re-admitted Id. 642.. But when they found this device succesless, then meditating Re­venge, they fell to work in their proper Trade, and hired four Rascals, whereof one was a Priest (of their Order you may imagine, vertually at least) who were the Assassines that set upon that gallant man Padre Paul: whom, while it was dusk, they left for Dead, wounded; running away for their own security; but he being, upon the noise, lookt after, and carried home; by the help of good Chyrurgions, was preserved Alive Id. 643. they who would see more of this affair in those dayes, may consult the famous Writings of this Padre Paul, and others against the two Eminent Cardinal Jesuits, Barro­nius and Bellarmine: whose books and the Popes Interdicts could never prevail 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, yeilded to the Perswasions of the Pope, that they would abolish the Decree of banishment, and again admit the Jesuits, and they should receive from the Pope, Souldiers, Monies, Navy, and all things necessary against the Turks Hen. Kipp. Append. ad Jo pappum. an. 1657.. So the Venetians are con­strain'd to suffer those to come in amongst them, whom they once proscribed as Vultures, rathe [...] than be devoured at once by those who are as Roaring Lyons.

§. 7. What the King of Spain cannot do by his Army, that the Popes Janisaries attempt to do for him by Assassination. In Belgio about the beginning of May 1584. the Furies help the Duke of Parma to one Balthasar Gerrard, called Serac, who came to Delph 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 gain'd him credit with the Prince, who being desirous to be 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, beggs money of the Prince to mend his Cloaths as he pretended; but having got it, he bought a pair of Pistols of the Souldiers: Then on July the 10. the Prince going to Dinner, this Privy Murtherer 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, [Page 106] 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: but that he was told, a Merchants 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 Jesuites, who kept them as Sacred Relicks Luc. Hist. l. 4. p. 672.. Gerrard acknowledged he had confessed this design to the Fa­ther Rector of the Colledge 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 left Triers; where the Jesuits promised him, that if he should loose his Life in the Action, he should be Canonized for a Martyr, and have a CROWN in Heaven; another of the Ignatian Fraternity at Tourn undertook 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, Williams Son and Successour, having gotten a Reason of State from the Jesuited Italian Campanella, who had told the King of Spain; Maxime opus est ut Serpens seditionis comes scil. Mauritius interimatur Mr. W. Pr. Pref. to Vind. of Fund. Li­bert. C. 4.. Tis chiefly 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 Walle Jesuit, had perswaded him to Kill Count Maurice, and took him to Doway, 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 Paradice: if he escaped, he should receive 200l. Flanders of the Jesuits, and have a publick 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. con­demn'd, [Page 107] 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 Ʋnited Netherlands, imposing great Mulcts upon those who should entertain them, or send their Children to their Seminaries Id. f. 206. in Flanders, or the adjoyning Countries, where they account the places of Trust & dignity, are disposed according to their pleasure; the affairs of Govern­ment mannag'd according to their advice, have an Oar in every mans business, and serve themselves into the fairest Palaces. Hence 'tis said they Usurped a Colledge at Bruxels, 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 alledged 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 Arch-Duke Leo­pold for several dayes into one of their Habits, and so with the Senior Father of the Colledge at Colen, and seven or eight of their society conducting him to Gulick, where they pre­vailed with the Praefect, or governour, to admit them and their company, to view the chief Conclave of the Tower; where then the chief Jesuit asks the Governour if the Emperour should command him to Deliver that Castle int [...] the hands of another, Whither he would Obey? To which he Answer'd, 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 Emperours express War­rant? And thereupon Leopold presently exhibited Caesars Mandate, requiring an Oath of Allegiance from him, and the [Page 108] rest of the Souldiers, forthwith turning those out of the Gar­rison who refused it Id. 205. a. b.. A more wicked Act (I might have shew'd) 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. fulf. 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 Ger­man Wars, which took not off less than 300000. men. Upon every little occasion and advantage, they breath out cruelty and slaughter Estate of Engl. Fugit. K. 3. print 1595.. We are told, that one Giles Rat a Shooe­maker of Antwerp, going about his trade into Spain, and an English-man with him, were there snap'd, for a pretended smile (derision they call'd it) at the Image of the Virgin Mary, condemn'd to the FIRE, and burned, while two Jesuits (merciful Fathers!) forbad 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 Mar­quess of Poza; the greatest part of which they BURNT Alive; the rest, who submitted, they condemn'd to perpetual Imprisonment, and confiscated their Estates, causing them e­ver while they liv'd, 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 Devills faces: A thing of the greatest re­proach and dishonour there that may be.

§. 8. A great noise ('tis confess'd) 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 expell'd) but as the worthy Theolo­gical Virtuoso of this age hath well observed in his learned new Book M. Baxters Reas. of Christ. Relig part. 11. p. 488., how specious soever they may seem, they are no­thing comparable to the honest Attempts of Mr. Elliots in New-England, which are more agreeable to the Apostles way, [Page 109] 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. &c. 3. sect. 3: §: 3:. 'Tis said indeed, they baptized many thou­sands, then forc'd them into the River, knock'd them in the head, and drown'd 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 the 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 alledge, this practice is in love, as that of Burning those they call Hereticks in love: You may imagine (as one ingenuously saith Triump. of Rome, pr. 1655 4to. 126.) in love to themselves, that they may not be troubled with them; in love to the Church, that it may not be embroyl'd 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 goe 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, villanies, 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. myst. patr. Jesuit. Greg. Hier. patr. E­pist. gr. Lat. dat. May 16. 1626. Trapez.. they had by their cunning gotten a Relique, which they vogued to be the Head of Cateba, a Christian Matron, who when the King of Persia made an Invasion upon her Sons 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 priviledge of erecting a Colledge, 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 [Page 110] 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 smelt out, 'twas not the Head of Cateba, but of some facinorous Traytor, which had been set upon a pole, stollen 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 prov'd it by undeniable circumstances when brought into Iberia; which so enraged the Prince, that he clapt up the Jesuits close Pri [...]oners; 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 powred 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 it self. Yet even in those Eastern parts of the World, these impudent Incendiaries give more troubles Narrat. E­pist. Turba­rum in Ori­ente de Jesui­tis ad Fin. Myst. Patr. Jes., as Cyril the Patriarch of Constantinople found in the years 1627, 1628. when by calumnies they afflicted the poor Bishop, turn'd him out of his place, put the distressed Church to vast charges, and had utterly ruin'd him and them, if the English Embassador or Resident, had not once and again interposed with the Turkish Bassaws; kept him from smiting, detected the Villany of the Jesuits, and brought them (by clearing of the truth) into disgrace in those parts.

Sect. IV.

§. 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 skil in FIRE- works, both moral and mechanical in these Dominions to enkindle per­petual Flames. The very Roman Clergy of other Orders were [Page 111] so sensible hereof, that they addressed themselves unto Pope Clement VIIIth. in a complaint of many particulars concern­ing the intollerable 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 influenc'd 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 elicite 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 Q [...]een Elizabeth in her Grave, for which he is roundly took up, with a cleer and full Answer as he deserved; and whatso­ever now is said for the honor of the Queen of Scots, the Ecclesiastical Querelants to the Pope (but now mention'd) 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. Shewing therein that Hen. Sammier a Jesuit, disguised in the habit of a Soul­dier, was the contriver of that mischi [...]f: 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 dis­swading the King from hearkning to the Popes Proposal of a Match: but Bruce trembled at the motion: and when the Jesuit said, he would absolve him: he replyed, 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 [Page 112] an opportunity afterwards of getting Bruce clapt 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 Popes Supremacy, England and I [...]eland 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 ad an. 1094. in hist. min. Ego (inquit) in regno meo pa­rem dum vi­vam sussinere non possum. that he might stop the incroachment of all Forreign Jurisdiction, was wont viva voce to charge the Arch-Bishops, and Bishops, &c. That to the Court of Rome, or the Pope himself, they should not have any respect, &c. I cannot (saith he) ever while I breath endure an e­qual in my Kingdome. To eradicate this principle, the Roman Conclave molested the Raign 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, and the affairs of Religion under him to Cardinal Pool, pag. 1123. 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. Mary, 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 Popes Bulls against Queeen Elizabeth, of whose title to the succession none could justly doubt, as hath been afresh de­clared by a worthy pen, from the words of the Arch-Bishop 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 Queens government in Ireland? but from the same Incendiaries, who animated him to the fecond attempt See Plots and Conspir. col­lected. Fran. Speed. Camb. Stow. Hol­lingsh. &c.. Namely, the Spanish Mendoza, the English Sanders and Allen, stiffe Affectors of the Jesuits Principles. Stanleys Conspi­racy [Page 113] 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. &c. of F. Campian, and Parsons, alias Cowback; and Jaspar Heywood who of all the Jesuits (saith S ^r. Hen. Baker) came first into England, unto whom, upon his arrival, his Father, old Hey­wood, said in a simple admiration, Jesu! 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 convers'd with Hall, at­tempted with a drawn Sword to have kill'd the Queen; which was design'd 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 Hanibal 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 re­solv'd, (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 suck'd in Jesuitical Doctrines) to kill the Queen Elizabeth, whom they thought also to have dispatch't by moving the French Embassadour (of the Gui­sian Faction) to have hired one Moody, who proposed poison, or a Bagg of Gunp [...]wder, but this was detected, and the Am­bassador sent home to learn better manners. Then when all these fail'd, 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 stir'd up [Page 114] the Popes Bulls in defence of this vast, and as they counted it invincible Navy S [...]eeds Hist. p. 1178. Luc. Hist p. 498. 499., which contain'd 2843. great O dnance, 28840. Marriners, Souldiers, and Slaves rowing in Galleys; innumerable FIRE- balls and Granadoes; sunk, taken, and dispers'd 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 publick assault came to naught, the Jesuits fall again to their old small games, for about Hosp. Cambd. Speeds. Stow. &c. 1592. they had hired Patrick Collen an Irish Fryar to kill the Queen, unto which murther, Holt the Jesuit did per­swade with this motive, that 'twas not disallow'd by the Laws (whiles Pius V. Bull was out) but that he should merit Gods favour and Heaven by it. Much about this time the Queen did emit a Declaration against these Sicarii and Incen­diaries, back'd with excellent Reasons from their Clandestine snares and devices which yet was not so prevalent with Dr. Lopez the Portugez, her Physitian, 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 wild-FIRE, for which they were stretch'd at Tyburn 1595. But this did not yet scare Edward Squire, a Deputy Pur­veyor for the Queens stable, upon the motion of Walpole the Jesuit, from essaying to poison the pummel of the Queens Sadle 1596. nor Tyrone from Rebellion against the Queen in Ire­land; within a short time after to encourage whom, the Jesuits had boasted by vertue of their League Thuan. P. Metthew Meteran., they would clean ex­tirpate Protestantism by the year 1600. but God check'd 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 joyn 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 practises against the Queen, notwithstand­ing [Page 115] the determinations of their Colledge 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 Hereticks; having by the Agencie of 50. disguised Jesuits in England, listed (as was said) 25000. Popish souldi­ers about June that year, to joyn with this new Ass [...]ciation, to carry on the forementioned design Mr. Pr. pref. vind. from me­t [...]rran. l. 23. & Spec, Jes. p 100.. Winter to encourage 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 remov'd, 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 moneths, April 4. 1603. God was pleas'd to remove her out of the reach of these Furies.

§. 4. And K. James in despight of the Popes Bulls, comes to the Crown; however there were those of the like Ingenie with the Jesuits, who almost as soon as he had set his foot upon English ground (as the learned Causabon observ'd 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 Crown'd, when the ge­nerality were intent upon that Spectacle, five were suborn'd 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. V [...]z. the Horrible Conjuration to blow up by GUNPOWDER the King, Queen, Prince, Lords and Commons at one clap, when they met together in the [Page 116] 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 overturn'd the Foundations of the Kingdom, had not the King of Kings vouchsaf'd an admirable deliverance, which hath been annually celebrated with praises to the Supreme Ma­jesty, by Protestant England for above sixty years. Yet the last years Apologist had the impudence in Print, not onely 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 onely 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 proceedings, and Lords Commissioners Speeches with the Earl of Northamptons enlarged, and what past at Garnets execution Printed by the Kings 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-look'd suggestion of the Apologist concerning which, is so fully answered and confuted by that worthy person, who refuted the whole Apologie pag. 29, 30, 31., that there needs not the addition of any thing more, sith the matter hath been acknowledg'd both by friends and enemies, both parties and standers by; the Apologies of Bellarmine, Eudaemon, Johannes and other Jesuits. As the learned Causabon Epist. 190. supra Cit. p 191. See Bp. Rob. Abbots An­tilogia. (a­mongst many other things rendring it out of doubt) notes; Those that would have Garnet esteemed for a Martyr, never offer'd to deny him being guilty of the Gun-powder-Treason. He at Lovain who in his Panygerick Oration, pray'd publickly unto Garnet, Sancte Henrice, intercede pro nobis, Father Henry intercede for us, certainly took his prime agencie in the Powder-plot as a meritorious Act, conso­nant to the Jesuits avowed principles, and all other fore­mention'd practises: wherein he was a leading man, as well as in this of which Causaban wrote; he certainly knew he was not onely guilty, verum etiam approbatorem & genere [Page 117] quodam auctorem Id. 219. Utinam qui­vis alius mihi potius acce­disset casus, quam ut no­men meum proditionis infamiâ de­turparetur, &c., but the Approver, and indeed in some sort the Authour, who himself said (before Dr. Overal and three other Doctors) Equidem si pro religione Catholicâ mortem obirem, If I had died for the Catholick Religion, &c. but now saith he, I acknowled he my sin, and the sentence pronounc'd 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 impress'd on my conscience, &c. So he. But I for­get my self, I'le onely subjoyn 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 [...]cholars 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 confess'd, the Fact here was own'd, and that there was another Ignatian im­ploy'd 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 Masse 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 hang'd, and 2. June 1610. upon further evidence of their practises, 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 Black-Friers where F. Drury was, Jo. Gee a reclaimed Priest Mr. Pr. p. Royl Favour. p. 54. (by that accident when he hardly escap'd:) in his Book call'd [The foot out of the Snare] Edit. 4. 1624. gives us an account of many hundred, most of which were Jesuits, and of their practises 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 neer Clerkenwell-Church for [Page 118] for their Colledge, wherein they kept together in Commons, and had their Officers and Books, their Vestments and Relicks, but (if you'l credit Doctor Sibthorp) they would not suffer the Kings 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 Bruxels then, they made themselves the Introducers of the Excise: but so insolently they did behave themselves, that the House of Commons then petition'd 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 Arch-bishop of Armagh in a Letter takes no­tice of some of their Books: and likewise about 1636. 1637. they were not onely injurious in their practises towards other Papists (as some of them complain'd 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. Hidd. works. p. 109, 144, 170, 171, 189, &c. 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 vivâ voce 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 controversie, 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 Id. in preface to vind. of Fund. 1. pt. E. 3. a. b. E. 4. a. b. 1639. it seems upon their solicitations, the King of Spain had provided a new Spa­nish Armado, and land Army of old souldiers 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 appear'd 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; [Page 119] 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 Hereticks of England, 1639. with this note; the Papists must fish in trou­bled waters. To which purpose the Popes Nuncio with the se­cret Colledge of Jesuits then in Queen-street, summon'd 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 solemniz'd 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 publick Hall they had an Enterlude 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 Jesuiticall Actot in the habit of a masse Priest comes in also devining success to the Popish Army, praying for it with an affected devotion, and solemn invocation (or rather prophanation) of Gods name: upon which the Popish Army of Actors, as certain of the in­stant victory utter'd these words (as their parts directed them) with a loud and reitterated voice and shout PEREAT, PEREAT, QUIS QUIS EST HOSTIS ECCLESIAE. i. e. Let 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 Souldier 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 peices, 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 Chyrurgeons, and the rest confounded with shame, crept away secretly under the [Page 120] veil to their lodging. So this Ignatian-Play, ended in a reall unexpected Tragedie, and a reall rout of the whole pretended victorius Popish Army of the Jesuits Id. ibid ê spe­cul. sive jubi­laeo Jesuitico. p. 220. ad. p. 224.: And the Scottish Wars that year (which they so much depended on) through Gods 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 Monyes 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 Cannoniz'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 discover'd 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 Protestants, 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 direfull War here, fomented by the Jesuits likewise Id. ib.. In Ireland they threatned to BURN and ruine Dublin and all the Monuments of the English Government Sr. Jo. Tem. pref. to Hist. of Irish Rebel.. At their rising in Ʋlster (besides the barbarous murthers and cruelties there and elsewhere) they did BURN, spoyle 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 kill'd 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. Philips Sr. Toby Mathew and Lord Gage had been very active and some design'd 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) [Page 121] discovered to Sir Will. Boswel the Kings 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 search'd the bo­tome Mr. Prynne in several pieces. And Mr. Baxters Key for Catho­licks. 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 mo [...] had they not been over-powr'd by an Army (wherein Jesuits were active) would have done so likewise. But Protestant Ministers had not a conquering Army oblig'd 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 priciples and practises. As Dr. Du Moulin hath solidly vindicated the sincerity of the Protestant Religion Page 56, 57, &c. upon that account, against the fictitious Philanax Anglus. Therein he declares amongst other things (yet 'tis said some from his pen stuck in the Press) The Roman Priest and Confessor is known, who upon cutting off the Kings 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 Roan of Jesuited persons rejoycing there, upon the news of the Kings death, saying, we have kept our word to him, since he would not keep it to us Id. p. 60.; 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 Roan and Deip going to Eng­land, with endeavours to be Agitators (they said) in the Independant Army*. At Paris the scarlet Jesuit, who would [Page 122] have the English Lady he had proselyted to rejoyce at the Kings 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 there 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 Reliques shrined up in gold, and working miracles.

SECT. V.

§. 1. And shall we think these Fiery temper'd Loyolans have been asleep these late years; when such dreadful Burn­ings at Sea, and such a lamentable conflagration in the City of our solemnities have awaken'd 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 pleas'd 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 complyance with the expectation of the Reader, but with all Candor and submission to the truly wise.

§. 2. I desire to be as forward as any in adoring the So­veraignty of God the Supream Majesty, who by Preroga­tive Royal, rightfully disposeth of all things and places, per­sons [Page 123] and actions, according to his own good will and pleasure, to the magnifying of his own power and goodnesse: and to say with the Prophet Amos 3.6, shall there be evil in the City, and the Lord hath not done it? We ought undoubtedly with great reverence to acknowledge the hand of God, as in the Plague, so in the War, Digitus Dei hic. and Fire; all the judgements we have groaned under, are Providentially from the Supream righteous Judge; and in­deed procuringly from our own sins,

Hinc illae lacrimae: tua te peccata cremârunt

Londinum. —

Ah! our multiplyed hainous trangressions, 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 fiercenesse 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 turn'd it another way; or have given our Magistrates wisdome, and our peo­ple strength, or many other ways have prevented our ru­ines, 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 publick 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 Sphaeres, 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, compar'd with the antecedent, concomitant, and conse­quent Circumstances of Londons Burning; methinks it sh [...]uld 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 prov'd in the foregoing Discourse: then assume [Page 124] 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 unprejudic'd Readers, to form their own opinion as they see cause. A little review and re­membrance will satisfie us Suprâ C. S. §. 1. 1. 2. 3. 4. 3. 1. 1.; That, the Jesuits are ambiti­ous, their Founders name signifies a FIRE-BRAND, quasi ub 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 Wild-fire to burn Houses and Cities: 1. 1. 4. to promote which, they have two Colledges, one at Madrid, another at Thonon to advance the study of Artificial Fire-works, and to subdue Protestants by fraud and Arms 1. 1. 5.: they keep stores of powder in their Colledges 2. 5. 1.; require their NOVICES to yield blind obedience, to act [...]. with a mind void of judgment (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 2. 2. 1.. They state the Case, that a man hiring a Souldier to fire his neighbours house, is not oblig'd to make restitution 3. 2. 4., (and he may law­fully hire him to vindicate his reputation, or the reputation of the Society) They are to see those who do not favour them oppress'd 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, terrour, and FIRE, and their duty, to see their Religion planted in England, by FIRE and Arms, and Magna Charta Burnt 3. 3. 5.. These things and the like, the Jesuits plead for as their right, property, priviledge, 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 Arist. Reth. p. 1. c. 10.: 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 Popes name were took in Saxany Vide supra in hoc Cap. Sect. 2. §. 1. Sect. 3. Sect. 1. p. 86 87. & p. 92. 96.: 'Twas also prov'd six Jesuits by name had an hand in the Gunpowder Treason: they threarned [Page 125] 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 Protest [...]n [...]s houses in Ireland and had a Declaration in his pocket for the Popes 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 shew'd any Repentance for them but have alwayes gloried in such villanies, commended, defended and ca­noniz'd, the actors of shem. Adde hereunto, that they thus qualifi'd and prepar'd might concerning the Burning of London easily conceit (as Aristotle notes villanies will do) that 'twas possible for them, and not be discover'd; or if discovered, they should not be punish't; or if punish'd, 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, triviall, 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 peice of gallantry: And to suffer for them, if taken a great reputation. On the other hand (as the same Philosopher also speakes 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 be­leive themselves secure; so that 'twas easie to do them a mischeif, and they not know who hurt them. We ought also to take it for granted, 'twas the Master-peice 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 despight of the Numeral letters found in that name: Yet some say if he surviv'd that year 'twas all: Further 'tis to be remembred, the Jesuits say they Rule Rome and the Papacy; they had 1500. of their Society here in 1652. and more in the succeding years, have now al­most worm'd 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 presum'd they Jesuits are the principall 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.) [Page 126] 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 Hereticks, what ever the Law of Nations requires; yet as we have it in the words of a late Poetical Doctor,

§. 4. Now upon the proposall of these Postulata, I assume (with brief Remarks,) some things out of the Printed Infor­mations viz. Those infour sheets and an half p. 3.. That London was Burnt betwixt the second and sixth day of September 1666. The ruinous heapes on 373. Acres within, and 63. Acres without the old line: The gast­ly walls of 89. Parish Churches, besides Chappels; as well as the Ashes and Brick-bats 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 Historie of such conflagrations (some mention'd above) may easily satisfie us. And that 'tis pos­sible to be known too, the Eyes and Eares of the Informants, attesting what they heard or saw, having sufficient meanes to come to the certain knowledge of what they relate, which is neither incredible nor improbable in it self upon the expence of circmstances may also evince and thereupon be granted. These were Testes Idonei, honest men and women, true, not suborn'd witnesses, such as could speak what they had heard, and seen; and would say no more Yea, such (I perswade my self) 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 maxime 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. We have further Confitentes Reos, the Con­fession of the guilty p. 8. 11. 13. 17. Hubert, the woman (a Papist) in Holborn re­scued by a pair of Gallant [...]; and the French man in Kingsstreet confederate with three hundred. And he that is cast by his own [Page 127] confession, is more powerfully condemn'd than he can be by any kind of evidence whatsoever; for that cannot be subject ei­ther to mistake or falshood, as other testimonies may be. Dr. Wise­man. l. 1. c. 1. p. 16. Confessio est probatio probatar, ne (que) ulla est proba­tio illa major. l. 1. dig. de. Conf. Concerning the famous, may I say, or infamous Hubert, Its plain, notwithstanding F. Harveys pi us fraud (as F. Cotton would have Scribanius be a Calvinist when affrighted, yet had before dispers'd his Books, as one of their Society.) whose Scholar he had been, sith, 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 Hugonot, which is of the same import with Protestant, as he very well might (saith the an­swer to the Apologie) for he then declared he beleived confession to a Priest to be necessary to Salvation; Answ. to apol. p. 38. 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 villany. And we may note (1.) Mr. Graves the French-Merchant, had observed him from four years of Age to be of a villanous inclination, and fit for any villanous en­terprise, (and the like was Peidlow;) so molded for Peidlow to make an impression upon by his reward (though not so great as was promis'd to York about 1595. when with some other Incendaries they were to Fire the Queens Navie with Balls of wild-fire D. W. D. Horae subsc. p. 53.) Again note (2.) the manner, by a FIRE ball at the end of a long pole put in at a window (or hole made through the wall on purpose) and he staid till he saw the house in a flame Inform. p. 8.. (3.) He persisted in his ac­knowledgment in private to several, in publick, when appre­hended at Ramford, when at Hicks Hall, and when at his Triall, where (all said) the Judge shew'd 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 ruines, and point to Pudding-lane, and therein to the very remainder of the wall with as much readiness as those acquainted well with the House before, saying, This is the House when he that ask'd him loo'k [Page 128] another way; and a second time, that 'twas the Bakers 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 carelesly, 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 pav'd with Bricks, which Fire he diligently rak'd 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 hn was intended, therefore may not go on to anatomize the severalls in the confessions and testimonies, only shall with respect to the Antecedent, concomitant and consequent circumstances of the FIRE, shortly methodize a few things to be considered. (1.) As the Pope and Jesuits with others of their tutoring could (without judicial Astrologie) predict the deaths of Henry 3d. and Henry 4th. of France and since, the Gunpowder-Treason (which by Gods over-ruling providence was thereby prevented as to the design) and the Rebellion in Ireland, &c. The Jesuits being notable Prophets of that mischeif they intend to effect: So here, Mr. Langhorn an active Papist and pro­curer of Jesuits to proselyte others, said six moneths before the FIRE, you expect great things in 66. and think that Rome will be destroy'd, 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 Papist prophesied of it from some of the Fathers (likely as we may guess from what follows) when on Aug. 13. she talk'd 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 Belk) 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 fly up in a body of pure flame higher then the top of Pauls (and some such [Page 129] 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 perswade to embrace that Religion p. 12.; what if London be BƲRNT? and on 31, Mrs. Saint-George spake 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 p. 15.. Woodman a Papist in Wiltshrire on the Thursday before the Fire, threatned Baker that he should have his belly full of Bonefires: & 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.. Ʋrmstraw at East-ham (pretended to come from Ireland) ask'd Mr. Hol­croft Septemb. 1. p. 16, 17. (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, Jam seges est ubi Troja fuit, Now Corn grows where Troy (i. e.) London stood p. 17.; these antecedent circumstances and expressions do argue the persons to have some fore-knowledge of this dreadful Confla­gration. p. 18. p. 19. (2) The concomitant circumstances are such likewise as signifie an active combination of Papists to enkindle and foment this Fire; p. 12. 20. we find besides what Hubert confess'd 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) cryed out (from great troubles of conscience) I have had an hand in FIRE- ing LONDON, and deserve to dye for it †; another cryed 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 confess'd in King-street that 300. Frenchmen were in a Plot to BURN the City, as six sufficient Informants deposed *. He that was fetcht 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 [Page 130] Frock taken for Firing the papers in the study neer Bridewel *, did by his bald pate, his black cloaths 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 Ecclesiastick; 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 neer it p. 23.. So upon the throwing of some combustible matter into a shop in the Old Bayley, and into an house neer 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 smoake; and persons taken, having pock­ets stuft with much combustible matter of Flax and Towe, &c. 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 Pauls, 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 surprized with the strange cryes of the fire in so many places, which occasioned a sad consternation (when mostly concern'd about the removall of their goods) took them off searching after instruments of mischief, there would have been more discoveries (its likely) made amongst those mul­titudes who brake open houses, and amongst some who took upon them to pull down houses, when they did in several places onely 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 [Page 131] maid had for Fire-balls, (now discharg'd) to make use of the remedies had been formerly successful. The Instrument like a dark Lanthorn fill'd with Gunpowder conceiv'd 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 shew 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.

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 tryal, 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 Countrey 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., 'twas generally observed that the other Papists were very jocund and full of rejoicing upon it every where, p. 16. yea many of them were Insolent; threatning (and some of Note p. 19.,) other places should be laid as low as London p. 28., this shews an approbation at least of what was past, if not confidence further upon an experiment. 'Tis conceived there were atttmpts to verifie threats afterwards in Southwark, p. 10. else how came the Fire-Ball of a pound weight in the nave of a wheel amongst many combustible materials? and Master Freemans house to be set on Fire so suddenly, on the top, where no Fire or Candle had been then p. 16.. 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; sith it was design'd by hu­mane Counsel (had not God prevented) to destroy the Suhurbs, do by the best light look ill *; and so several Fireings since, as [Page 132] well the Fire-Balls and the confessions of the Boyes under the carts in Aldersgate-street &c. all which have made such an impression upon most Protestants that the vogue of the people 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 leastwith Jealous persons. The p eticall libel of the Papists on the fifth of Novemb. 1666. [Cover la feu] did so inflame a Poet of our own that 'tis said he answered to this purpose. viz.

§. 6. But to leave the Pathetical Poet, and put a period to this discourse; It cannot be easily imagin'd by vulgar intellects, (whatever some more refin'd, who soar aloft, and can abstract tam â ratione quam â re, may deeme) 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 chuse the Commissioners in the late Court of Claims in Ireland for Judges. And that the generality of Papists are to the Jesuits but as tooles to the Mechanick, their implements, whithout which they can effect no great de­signe 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 Londons Flames, for the Let­ter from Heidelberg to Mr. Alton in Sept. 1666. testifies upon the personal knowledge of the pen-man, p. 5. the BURING of Lon­don had been discours'd of among the Jesuits and expected by 15. yeares before, to happen in the year 1666. and they use to prophesie of what they have laid project to effect: The formention'd Letter from Alenson may be compar'd with this. So may the Argument of Powel the English Jesuit at Antwerp, who to perswade Henry Young in April 1661. to [Page 133] turn Papist saith, that within five or six years they (viz. Jesuits) would break the Power and Strength of London in peices, which could not well be imagin'd they should do any other way, than by Fire p. 30. Tomson and Copervel admirers of the Flanders Jesuits, spake of the same time. So did Father Taaff an Irish Jesuit at Parts 1665. tell Ferdinando de massido a Portugez of destruction p. 31. the year after, viz. 1666. Oriel an other Irish Jesuit threatned to the same purpose at his tak­ing Shiping when he went to carry his eight Irish Boyes to the Seminaries in Flanders p. 32. (so they are yearly stealing away the Kings subjects) Father Harveys good will was noted above in his confessing of Hubert, p 28. 26. whom likely the Ignatians will Cannonize in the next Age (if they themselves do not fall before as the proud Templers did) The foresaid old man in the Frock look'd like a Pyrotechnist of the Fraternity. And Car­penter (no Question) who in his glorying seem'd 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, Jesuit a 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 * dungcart, dung-hill, &c. 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 A better. 'Tis true the Jesuits are very subtile in hiding their Arts, insomuch that one said a Jesuit exceeds the Devil him­self in sleights and elusions: But these passages already render them palpaple Agents in our troubles, and the People say since the King hath garbled his guards, turn'd out Papists, and put in a new Lord Keeper, they have not been so alarm'd with Fireing, as they were before; whereupon they are in hopes to make further discoveries of these Incendiaries, who usually doing mischievious exploits grow more insolent and tyranicall; which may hereafter occasion some novices they have im­ploy'd in their fiery work to tell tales out of the schooles As Jacob Capellus gives us the brief of astory from Livie 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 Man [...]us who was conscious to the villanie. 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 accusers charge, confes­sed they had done the Fact from an earnest desire of revenge, because Q. Fulvius had beheaded their Parents, and would goe on farther to procure the Campans perpetual ruine. 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 Jesuiticall incendiaries: a determination concern­ing them I do with all submission referre to the Senate; I shall only observe that the famous Antiquary Sr. Robert Cotton urgeth Preaching in a plain pr ctical manner as the most effectual remedy against the Jesuits.