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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A51531	The narrative of Lawrence Mowbray of Leeds, in the county of York, Gent., concerning the bloody popish conspiracy against the life of His Sacred Majesty, the government, and the Protestant religion wherein is contained I. His knowledge of the said design, from the very first in the year 1676, with the opportunity he had to be acquainted therewith, ... II. How far Sir Thomas Gascoigne, Sir Miles Stapleton, &c. are engaged in the design of killing the King and firing the cities of London and York, for the more speedy setting uppermost the popish religion in England, III. An account of the assemblings of many popish priests and Jesuits at Father Rishton's Chamber ..., IV. The discovery of the erecting a nunnery at Dolebank in Yorkshire ..., V. A manifestation of the papists fraudulent conveying of their estates, himself being privy to some of them, VI. A probable opinion concerning the Jesuits, the grand instruments in these affairs : together with an account of the endeavours that were used to stifle his evidence, by making an attempt upon his life in Leicester-Fields.	Mowbray, Lawrence.	1680 (1680)	Wing M2994; ESTC R10191	28,403	35

England though few of the Actors therein in comparison have been called forth to suffer 2. It was the viciousness of their lives say they which was the cause of their dissolution and not their Attempt against the Cardinal Answ The Bull it self speaks to the contrary where although the looseness of their lives be instanced in yet all is summ'd up into that Bloody Undertaking against their Patron grounded on their Impenitency and Hatred of the Instrument of their Reformation I judge that the Jesuits are as much concerned to be reproved regulated and reformed by Princes or Prelates as any of the Humiliati unless perhaps they disguise themselves more and work more under ground in their Contrivances Arg. 4. In Scripture Decision Pride goeth before Destruction and a haughty look before a fall This Increpation will much concern that Order of men if we may believe many Writers of their own Church For who more aspiring Who more supercilious than they VVho greater undervaluers and underminers of others even of their own Religion Neither are these faults objected to them by the Envy of a Contrariant but they are alledged by Members of the Roman Communion if it were fit for me to enlarge the number of Quotations I could cite many Authors to this purpose but I shall content my self with one or two Instances 1. In the year 1640. they printed a Book in Flanders entituled The Image of the first Age of the Society of Jesus wherein they represent all the differing Events happening to their Society since their establishment in 1540. which they pursue with so much Affectation Vanity and Pride that as the Prefacer to the Moral Practice of the Jesuits doth speak We cannot open the Book without abhorring the Impudence of these Fathers in turning all things to their advantage and labouring to draw glory from that which ought rather to humble and confound them 2. There is a Book written Originally in the Spanish Tongue by a Bishop of that Nation which contains an Apology for other Orders of Religion against the Jesuits addressed to Pope Innocent the Tenth and printed at Conimbre in the year 1654. called The Theatre of Jesuitism which if it were commonly to be had it would so display the Haughtiness Avarice and other Enormities of that Order that the time of their expiration without Repentance may be judged to be near at hand especially considering Arg. 5. The high disgust they have raised against themselves amongst most of their other Ecclesiasticks which is a great Prognostick of their fall I have given an hint of this before it is not to be questioned but that other Religious Orders of the Roman Church were in being long before the Jesuits were thought of neither are they now so fond of them but they can as easily part with their Society for no man in his right wits would court that which is a prejudice and inconvenience to himself yea that which would labour to supplant and ruine him This is the present case the Seculars have been put to defend themselves against the Jesuits and to evince their own usefulness in the Church that was the design of Watson's Quodlibets and also of the aforementioned Book called the Theatre of Jesuitism certainly then they look'd on the Jesuits as their Supplanters and Underminers so that unless they are willing to court their own diminution yea total Abolishment they cannot have much respect for that Order I say total Abolishment because Parsons the Jesuite in a Book published heretofore entituled The Reformation of England concludes with this saying That if England ever return to the Romish Religion all Ecclesiastical Estates must be put in common and the care of them committed to seven Sages of the Society of Jesus to distribute them as they shall think fit and that no Fryer of any other Order must be permitted to pass into England and the Pope himself for five years at least must not present to any Benefice but refer himself wholly to those seven persons of that Company If that Project of his aspiring mind had taken place then farewell all Seculars in England yea and all other Orders of Regulars too unless such as would have turn'd Pensioners to the Jesuits and have truckled under them To close this Argument he that shall consider what is said in the beginning of the Preface to the Book called The Moral Practice of the Jesuits in these words There 's do doubt but all who love the purity of the Moral Doctrine of Christ are very sensible of the corruption the Jesuits labour to introduce thereunto by the Opinions they have invented but it may be said That nothing is more dreadful in the Conduct of these Fathers than to see them pursue those corrupt Maximes in their practice and that of the many things they allow in others contrary to the Law of God and the principles of the Gospel there is not any they commit not themselves to satisfie their Avarice or to promote the Grandeur and Glory of their Society And a while after All the Catholick Universities particularly those of Cracovie Lovanie and Padua those of Spain and France the Bishops the Clergy all the Orders of Religion and the Courts of Parliament almost every where opposed their Establishment as contrary to the good of the Church and the security of States I say he that shall consider these passages will conclude that Order not to be very acceptable to that Church of which they are Members and consequently that other Orders would be glad to rid their hands of them if they knew how These Reflections made upon the Jesuits have reach'd the hearts of some of their own Members for though in that Book which I mention'd before call'd The Image of the first Age c. they crown themselves with many glorious Epithets discovering a self-esteem even to the Nauseation of the sober yet Mariana the Spanish Jesuite he who is most criminated for his King-killing Doctrines hath written an express Treatise of the faults and defects of their Society which he says was so much changed that if Ignatius himself came again into the World he would not know it And in ch 14. he says That their Conduct is in some things capable to precipitate the Society into the Abyss of destruction Hence also it was that Mutius Vitteleschi their sixth General reflecting upon that Criminal facility wherewith those of his Congregation embraced all the new Opinions that tended as his Phrase is to corrupt and ruin the Piety of the Faithful says in a Letter addressed to the Superiors of all their Houses That there was reason to fear the latitude and liberty of Opinion of some of the Society especially in the matter of Manners would not only utterly ruine the Company but cause very great mischiefs in the whole Church of God The impressions which the matter of the former Arguments or at least some equivalent considerations have made upon the two last mentioned Members of their Society

Millain he thought them no fit men to remain within his Jurisdiction whereupon he banish'd them out of all those places esteeming it far more necessary to have such apt men and those of the finest wits quickest spirits and likelist to prove great Clerks to become secular Priests as those appointed by institution divine to take upon them the care of Souls This he prudently conceited was more convenient and the bounden duty of them that were indifferent what state of Life they took them unto in the Church of God rather to have them Secular Priests than intruded into any other Order of Religion or Monastical Life whatsoever which intermedleth not ex professo with any such Charge but live after the prescript Rules of their Orders private to themselves as their Vow and Profession bind all them to Thus he and the same Watson makes it one Article in his fifth Quodlibet Whether the Jesuits or the Seminary Seculars be fitter for Government in the English Colledges beyond the Seas and whether of the two is more necessary either respecting Gods Church or the Weal of our Country England to have the bringing up of English Youths there Which question he resolves on the part of the Seculars And indeed the Education of Youth is one of the prime Artifices of the Jesuite whereby he labours to advance himself and depretiate other Orders of Religion For this young Fry is as it were the Nursery of their Society which they study earnestly to maintain And indeed in the Admission and Institution of youths into their Colledges they use a great deal of exactness and care for the Rectors usually inform themselves of the Parentage of the Estate or hope and prospect thereof of the natural Complexions Dispositions and Genius of their promptness of wit of the proficiency in Learning in their Novitiates and Scholars all which they enter in their Adversaria or Leiger-Books like good Accomptants in distinct Columns and they make this use of these particular Enquiries that they may apply sutable Baits to engage their Novices to the love of their Rules and Order beyond any other sort of Religions so that if any should admire how so many able and learned men and such great Writers as Alegambe hath reckoned them up in his Book called Bibliotheca Societatis should as it were dote upon this Order and esteem it their priviledge and honour to be cooptated or admitted thereunto It doth much abate our wonder when we consider the Philtre of Education and the principles infused into them at their first admission with the charming and ingratiating Allurements used to them afterwards especially if noble rich and wealthy It is reported of the Irish that when they grow up they love their Nurses and Foster-Fathers better than their own natural Parents a Teneris assuescere multum est says the Poet herein the Jesuit resembles them continuing to be so highly affected with his Gremial and Nutritious Order Those who do more strictly Anatomize this Order of Men do divide them principally into three Ranks the knowledge of the division will not be unuseful to Protestants 1. There are some Gentlemen ordinarily of good houses and fair Estates who live wholly after a Secular way as Lay-Brethren of the Society they are not actually obliged to the observation of the Rules of their Order but enter into a Vow to put on the Habit when it shall please the Father-General to command them and therefore these are called Jesuits in voto of such they make mighty advantage in order to the setting up of their Monarchy or rather Pambasileia or Vniversal Dominion over all other Orders For some of this Class are usually maintained in the Palaces of all great Princes and in the houses of Noble men who by the Mediation of their Adherents are many times induced into the Prince's or Noble-man's service as Counsellours Secretary or the like these again perswade that Prince or Great-man respectively to take some actual Jesuite for his Confessor or Chaplain and by this means the secret Consultations of Princes are discover'd and their Designs prevented and yet things are so cunningly carryed that no man can fasten on the true Author but it commonly happens that the greatest suspicion lyes on the most innocent Thus an Author of their own Church 2. The second sort is of those who are actually resident in their Monasteries and Colledges as Priests Clerks or Converts who of themselves have no power to leave the Order but at the pleasure of their General and Superiours may be dispensed with these are mostly busyed in the Exercises of those Colledges to which they relate 3. The third rank is of those who are mainly given up to Policy for the aggrandizing of their Society and enlarging the Power and Priviledges thereof these are not always chosen out of the most deserving and best learned of their Society but out of the most confident bold or daring as most likely to serve their end by insinuating themselves into the Affairs and Councils of Secular Princes that from thence they may fish out what is contributary to their Designs The first and last sort are those who are chiefly excepted against and to whom Claudius Aquaria one of their own Generals did formerly impute two great Evils which he calls Secularity and Aulicism The occasion was this Their said General having observed as well as Mariana the Defects and Errours in their Government wrote a Book printed at Rome A. D. 1615. wherein he lays open the Diseases of the Society and his Essays for the healing of them take his Reproof in his own words Saecularitas Aulicismus insinuans in familiaritates gratiam externorum morbus est in Societate intra extra periculosus istis qui eum patiuntur nobis fere nescientibus paulatim subintrat specie quidem lucrifaciendi Principes Praelatos Magnates conciliandi ad Divinum obsequium hujusmodi homines Societati juvandi proximos c. sed re vera quoerimus interdum nos ipsos paulatim ad saecularia deflectimus Secularity says he and Aulicisme insinuating into the acquaintance and favour of those without is a Disease in the Society dangerous within and without to those who undergo and suffer it and it creeps in upon us almost un-a-wares the pretence is to gain Princes Prelates and Noble-men to the esteem of the Society for the Service of God and the good of our Neighbour c. but the truth is we seek our selves and by little and little revolt to a Secular Life The same Author in another Tract intituled Institutiones pro Superioribus Societatis published at Rome also the same time further describes that mischief Est alia malorum Radix longe periculosissima eoque periculosior quo minus vulgo noxia conseri solet rerum scilicet externarum occupatio in quam superiores ferri ac variis nominibus supra modum effundi solent Sunt enim qui naturae quadam propensione ad

distractiones proni non solum oblatas occasiones cupide arripiunt ut operam suam impendant sed eas ipsimet ultro quaerunt nasci quodammodo ac succrescere faciunt Alii per speciem proximos lucri faciendi multis sese visitationibus implicant iisque non modo non necessariis sed paerum etiam utilibus atque in his ita versantur ut a saecularium moribus parum abscedant The sense is That their mixing themselves in secular affairs is a dangerous evil in their Society of which their superiours are much guilty some of which being naturally prone to raise distractions do not only greedily apprehend all occasions offered to promote them but also do their endeavour to create more opportunities to raise foment and Cherish them Others entangle themselves in many visits on pretence of gaining their neighbours needless and unuseful and demean themselves so therein that they little or nothing differ in their manners from Seculars The cure which he prescribes for the healing of this disease which I wish all of the Society would observe the method of is Instruct 14. Cap. 7. in these words Praecidantur initio istae familiaritates cum Principibus ante quam adolescant radices agant quae societati nostrae nisi fortiter obsistamus graviter minitantur praefertim cum superiores connivent i. Let all those familiarities with Princes be discarded at the beginning before they be setled or take root which threaten a great mischief to our Society unless we strongly resist especially our Superiours winking at it It seems this General was more sober and honest than the rest of his predecessors or else the censure of their Mariana aforementioned was ill grounded which we can hardly imagine for he having in one Chapter laid to the charge of their Society That in distributing of rewards and punishments there was more equity amongst Thieves and Robbers than amongst them And moreover that Vertue and Learning in their Sodality were rather an hindrance to preferment than a step thereunto In his 10th Chap. of the Regiment of the Society he imputes the cause of these evils to the Ambition Pride and Arbitrariness of their Generals I shall repeat his own words Pervenimus nunc ad fontem Originem nostrarum turbarum ac molestiarum quas in Societate experimur singularis ferus depastus est eam Monarchia ista meâ sententiâ nos humi affligit ac prosternit non quia sit Monarchia sed quia non sit bene temperata Haec enim bellua est quae quicquid attigit populatur ac vastat quam nisi vinculis compescamus non est quod ullam nobis quietem polliceamur c. Et si leges habemus easque plures numero quam necesse est Generalis tamen nihil in Gubernatione leges moratur neque in dandis officiis neque admittendo socios ad professionem neque in Constituendis Collegiis neque innumeris in rebus aliis Nam si leges sint ille in omnibus aut prope in omnibus dispensandi ac legibus quem libeat solvendi auctoritate utitur i. We are now come to the Original and Fountain of all the Troubles which we experiment in our Society One single Ravager hath eat it quite up Our Monarchy in my Opinion doth quite overthrow us not because it is a Monarchy but because it is not well tempered This is the Beast which wastes whatsoever it lights upon and unless we fetter and restrain it we can promise our selves no rest c. It is true we have Laws and those more than enough yet our General regards them not at all in his Government neither in bestowing of Offices nor in admitting Fellows to the Profession nor in Constituting of Colleges nor in many other things for although we have Laws yet he almost in all things useth his Authority to dispense with the Laws as he pleaseth And a little after to this effect Thus Our Monarchical General with a Provincial and two or three Confidents to the grief of others more deserving do govern all things in every Province at their Pleasure To draw towards a Conclusion 'T is no acceptable work to me to dive into the evils of men or to pore so intently on their defects as to overlook what good may be in them The worse I wish to all is Repentance and Amendment of life Nevertheless if I should enumerate all the particular Miscarriages Injuries Frauds Impostures Obscenities Treasons and other Villanies imputed to this Order of Men by Members of their own Church many of them circumstantiated as to time place and persons I should swell my Tract a little too much I know the Jesuits have replyed to some of those Accusations and that in most things leanly enough for when the punctuality of Time and Place is given in Evidence upon unquestionable credit 't is beyond the Effrontery of humane Nature to expect credit upon a bare denyal He who desires to know more of these Men Let him read the Provincial's Letters otherwise called the Mystery of Jesuitisme with a Second part thereof called A further discovery of the Mystery of Jesuitisme Let him also consult those other two Books one called The Jesuits Morals Translated by Dr. Tongue The other Entituled The Moral Practise of the Jesuits composed by the Doctors of the Sorbon And then no doubt he will receive ample satisfaction I shall close all with the Abridgment of one pleasant story taken out of the last mentioned Book It is this A Smith at Madrid in Spain placed his Son amongst the Jesuits there giving them for his reception the sum of 2000 Ducats for entertainments you must know are very dear so near the Court. The young man being admitted was a while after strip'd of his habit and returned home but the Money refused to be repai'd The Smith sues them at the Law They by favour obtain sentence against him The poor man betook himself to his shifts and resolved because his Sons habit had cost him so much he would so order the matter that it should regain him part of his Money Whereupon cloathing his Son in the Garb of a Jesuit he made him work daily at his Anvil the quick-sented Fathers having notice of it lest their Cheat should be publickly known amongst the Common people immediately sent for the Smith paid him his Mony and redeemed their Habit from a Mock-shew But if they could have bought silence as well as the Robe and Hood This story doubtless had never come to our Ears FINIS