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order_n	church_n	young_a	youth_n	26	3	7.6120	4	false

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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

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

be propounded to them The Laws against Dissenters and Nonconformists being in some things as severe as against the Papists But hitherto they have not been able to obtain their desired end but have lost all their solicitations in this matter And I have heard some Papists say They did dispair of ever doing any good that way For though civil respects may pass as to the common offices of humane Life between persons of different Religions yet when principles in which oppositions have their deepest root do fight against principles such parties can never heartily unite I mention this that a just regard may be had in all our Governors towards the peaceable and well-affected of that Class My Lord I have not in what I have done acted out of private malice or revenge against any mans person but have only been stimulated by the pricks of my own conscience to prevent those mischiefs which I knew were impending upon our King this City and the whole Kingdom And herein I confess a prize was put into my hands to have been the first Discoverer of this Bloody Plot in the year 1676. But I must acknowledg that through the power of contrary temptations I did succumb and yet I was not altogether unjustifiable in my thoughts in that I undertook a journey to London from the North on purpose to make this Discovery so that my early desires may somewhat atone for my slow and tardy actings For which as I have obtained His Majesties Gracious pardon so I hope your Lordship will be moderate in your judgment concerning me seeing the Impediments I was then to wrestle withal seemed to me Invincible as hereafter in the following Narrative is declared And the truth is I did quiet my conscience at that time by suggesting that I reserved my self for the disclosing the Conspiracy some other time when the danger was nearer hand and the design more ripe for execution Herein though I was prevented by others yet the scheme of my thoughts being thus laid open will I hope alleviate my censure amongst good men There are some particulars illustrative of what is hereafter declared which may be spoken to when I am called upon to appear at any Tryal as an Evidence for His Majesty I shall say no more to your Lordship at this time but craving pardon for my boldness and recommending your Lordship with your great charge the Honourable City of London to the Divine Protection I humbly subscribe my self Your Lordships in all just and Christian service LAWRENCE MOWBRAY AN Introductory Preface I Think it not amiss before I mention my Informations to give the Reader some account of my self and the opportunity I have had of being acquainted with this black design and the methods I took to discover the same after I was convinced of the evil thereof which last clause I mention because being falsly principled by the Romish Priests at first I thought it a meritorious work The place of my Nativity was Worcestershire but my Father removing his whole Family into York-shire in my Infancy I there received my Education in my youth and that in the Protestant Religion as established in the Church of England I was brought up in a Grammar-School in order to the Vniversity but other circumstances not concurring and the times seeming not to look smilingly upon learned men my friends were diverted from those thoughts and I was to wait for a more favourable opportunity In this Interval being about 18 years of Age I was dealt with by some Papists in the North to reside a-while in Sir Thomas Gascoignes House not upon the strict terms of a servant but as an ingenuous attendant or rather expectant of a better fortune till the Clouds blowing over I might as my intentions were transplant my self into the Vniversity and I was inclined to Sir Thomas Gascoignes rather than to any other Family because he was represented to me as a sober and temperate person and a good Example for Youth to imitate I had not been long there but I was dealt with by Sir THOMAS himself the Lady TEMPEST but especially by Father RVSHTON Confessor to Sir THOMAS and his whole Family to turn to their Religion the Arguments they used were these the Truth of their Church and the certainty of Salvation therein whereas Protestantism as they alledged was but a Novelty risen up of late years and the Souls of its Professors were in great danger of Eternal Damnation except they did return to Rome the Mother-Church and withall they used many alluring provocations and flattering promises of great and large preferments if ever it pleased God to favour their Endeavours that the Roman Religion should again be established in this Kingdom which they told me they were in great hopes of and that many heads and hands were at work in order to the effecting thereof I being not able to see thorow those pecious pretences was insnared by them and accordingly yielding to their insinuations was admitted into their Church being thereupon in great favour with them and daily Assistant to Father Rushton at the Altar And here to note this by the way the Zeal of the Papists doth upbraid the coldness and indifferency of many Protestants who upon the entertainment of Servants and Attendants little heed their Principles in reference to Religion but suffer them to go on without any endeavour to rectifie their understandings in case any errour reside in them as if it were only lawful for them to use the labour of their Bodies as they do their Oxen and Horses without any regard to cultivate their minds whereas you shall hardly have a Servant admitted into a Popish Family but they will sift his Religion and Principles and if he be a Protestant they will endeavour to reduce him and they esteem themselves under a Religious Obligation so to do whose Zeal therein if it were according to knowledge might be instructive unto others who stand upon a truer Foundation and embrace righter Principles This by the by Being thus turned Roman Catholick as I have said I had opportunity to be admitted to the Privacies of Sir Tho. Gascoigne Father Rushton and others in whose frequent Consultations and Discourses both amongst themselves and also with me I soon found out the Intrigues of their Designs and my mind was so astonished at the thoughts of the King's Murder and the Great Alterations which were designed by them to be accomplished in this Land that I not only returned to the Reformed Religion in my heart which I formerly revolted from and since by God's goodness have re-made publick profession of but I resolved also to repair to London about the latter end of the year 1676. to make a Discovery of what I knew in those matters And I had then a fair opportunity to disengage my self from Sir Tho. Gascoigne's Family in regard the Laws being strict against Papists and at that time pressed to be put in execution Sir Thomas was willing to abridge the

to Sir Thomas Gascoign produced a List of Names which he did declare were engaged in and contributaries to the said Design And farther deposeth That the said William Rushton read over many of the Names of the said List in the hearing of this Informant amongst which he mentioned Robert Dolman Esq And this Informant farther deposeth That Dr. Peter Vavosor's Name was in the List aforesaid Capt. jurat coram Richard Shaw Major al 's Lawrence Mowbray County of York and Lancaster The Information of Lawrence Mowbray taken upon Oath the Second of November 1679. before us Henry Marsden and John Ashton Esquires two of His Majesty's Justices of the Peace for the said Counties AT an Assembly of divers Popish Priests at Sir Thomas Gascoign's at Barmbow was produced a List of Names who were concerned and Contributors to a Design of killing the King and Establishing the Roman Catholics in England and amongst many others there was the Names of Mr. Sherburn of Stonyhurst Walmesley of Dungney Richard Townley and Francis Townley of Townley Mr. Stephen Tempest of Braughton Richard York and divers others which this Informant doth not at present remember Lawrence Mowbray The rest of our time was spent in executing other parts of the said Commission His Majesty's Officers of Justice assisting us in all places whither we came and accordingly several Popish Trinkets Books and Vestments were taken by us and disposed as the Law directs And the effect of our Journey having been presented to His Majesty at our return was graciously accepted and entertained both by himself and by the whole Council upon confidence of whole favour I count it my Honour as well as Duty to stand ready to observe His Majesty's farther Directions in any thing which may hereafter conduce to the preservation of His Person and the Establishment of the true Protestant Religion amongst us Mention having been made by me of an Assault made upon me the manner of it as it was by His Majesty's Command given in to him by Council is as followeth Upon October 14. 1679. I being to attend upon the Right Honourable the Lords Commissioners of His Majesty's Treasury at the Treasury-Chamber at Whitehall departed from thence about Six or Seven a Clock at night and going over Leicester-Fields towards my Lodgings at the Kings-Arms in St. Martin's Lane but intending in the way to call upon Mr. Bolron at the Bear and Ragged-Staff in Leicester-Fields I was overtaken about the middle of the Fields by a person unknown whom I heard follow me very fast I supposed his speed was to get out of the Rain but as he came up to me being on my left hand he with a Dagger or such like Instrument stabbed me upon my left breast the thrust entering my Coat and Wastcoat and lighting upon the Whale-bone of my Bodice which unknown to the bloody Assailant I did wear for my convenience it prevented his design notwithstanding by continuing his thrust I fell down to the ground being slippery by reason of the Rain the party then ran away supposing that I had been slain But still I not daring to speak or call out lest he should renew his attempt while he was near but presently after his departure I called a Link-boy who was at the other side of the Fields who lighted me to my Lodgings another way Lawrence Mowbray The Conclusion BEcause the Jesuits are justly look'd upon as having a Grand influence on the forementioned designs I shall close this dicourse with a Scholastical velitation which I hope will not be unacceptable to the learned for it is worthy of a Pen far superiour to mine The question I would discusse is this Whether that Order of men in this our Age may be supposed to be at their vertical or highest Exaltation Whether they stand at a stay or verge towards their declension I Take the more boldness to propound such a question because a secular Priest hath led me the way for Watson in his first quodlibet hath these two queries 1. Whether the Jesuits having gone astray from their first institution there be any likelihood of their continuance or if not of their downfall and he inclines perhaps prophetically to this latter Artic. 9. 2. Whether any danger to God's Church to erre and utterly to be Overthrown by the Jesuits ruin if it happen or no danger at all which he resolves in the Negative Artic. 10. I Know the Jesuits are much for Probable opinions wherefore in consideration of their Rise Progress and the Ways and Methods they have taken to advance themselves together with their immoral and unlawful practices I shall propound the reasons why some men suppose that they are at their height or rather declining Arg. 2. Their Original is affirmed by some of their own Church to be by surprize and imposition upon the See of Rome For upon the first coming of Ignatius and his Partners to Rome in the time of Paul the third the Rules of their order being presented to him he committed them to three Cardinals to examine who thought good to refuse them because their Obedience to their General was seemingly Superiour to their Subjection to the Pope for Maffaus speaking of their General says without controversie one must be chosen to whom all must be obedient as if it were to Christ to his word they must swear and esteem his beck and his will as an Oracle of God Lib. 2. vit Ignat. Cap. 9. I pray what greater obedience could the Pope himself claim hereupon being repuls'd they reformed their Rule and made their Obedience to the Pope and their General both alike for these be the words of Ribadeneira who also afterward wrote the life of Ignatius Lib. 2. Cap. 7. The order of these Clarks must be that by their institution they be ready to obey the Pope at a beck and live by such a line as he shall well consider and determine off Upon the insertion of which passage the Pope having as he thought secured his own Authority lent a more favourable ear to them and confirmed their Order yet with some jealousie and with many scruples of Conscience as some of their own Authors speak for at first he allowed them not to exceed the number of Sixty and therefore well may their Constitutions begin with this little Congregation c. To improve this Argument if there be a worm in the Root the verdure of any plant will in time decay An Errour committed in the first concoction is never remedied in the second as Physicians say no marvel then if homebred-jealousies do increase upon this Body of Men now grown numorous if not formidable to the Pope himself ab origine fuit Sic and therefore notwithstanding their pretended submission and vow to the Papal Chair when the Pope Crosses their purposes as Xistus quintus did he incurred their great displeasure and hatred to the shortning as some think of his life After whose death they most Maliciously depraved him and

preached against him openly in Spain yea one of their Faction proceeded publiquely to maintain that Homo non Christianus possit esse Romanus Pontifex which Tenet amongst them argued bitter spight and unchristian disdain against their acknowledged Head Watson quodl pag. 100. It is the worst thing in the world to serve a jealous Master for at one time or other his dissatisfaction though cover'd for a season will appear to the disgrace if not ruine of his servant Let the Provincial of the English Jesuits in the room of Mr. Whitebread apply this to himself and his Order they are not quite secure on the otherside the water Besides Beneficia cóusque grata dum exsolvi possunt as the Historian speaketh The extraordinary Merit which the Jesuits pretent to from his Holiness as voting themselves to be the Chief if not only supporters of the Papal Chair is but an upbraiding of him who sits therein especially in doubtful and suspicious times great deserts in some Circumstances render a man as obnoxious as the highest guilt some give an instance in Marshal Byron of France in the days of their Henry the fourth in the Duke of Buckingham in Richard the third's time and in the Old Earl of Essex in Queen Elizabeth's days here in England All which say they were deprest and broken under the weight of their merits to their respective Princes If benefits procure such requitals what shall injuries do For the Author of the Jesuits Catechisme Chap. 25. Book 3. says That the notorious interprize or usurpation of the General of the Jesuits over the Holy See is such that there is no new Sect which in time may be more prejudicial to it than this Arg. 2. It is ominous and fatal to break a setled Constitution on which an Order of Religion is grounded for the Original Sanction is as the sacred Bond or tye which keeps that Order together I will not trace the Conversation of the Jesuit throughout all his Vows but certainly in that of Poverty and of not intermedling in secular Affairs they have much deviated from their Primitive Institution and consequently have made forfeiture of their Interest in the Priviledges of that Sodality It is observed That the eldest Children of Parents are more strictly educated than those which are born in their riper years because then the severity of their Discipline melts into Lenity and their Love not guided by Reason turns to fondness The like probably may be affirmed of the first Institutors of this Order who perhaps were strict to their Rules but the declining therefrom of their posterity argues an old and doting Age in the Masters of that Family Now that those two Constitutions of theirs have been sufficiently broken small skil in History or in Conversation will demonstrate 1. Their VVealth amassed and that wrongfully too as some of their own say is a sufficient Argument how well their Vow of Poverty is observed for as the Prefacer to the Moral Practice of the Jesuites speaks There is not any Artifice Injustice or Violence they imploy not to enrich themselves by the spoils of all sorts of persons Secular and Religious Soveraign and private And while after Nothing escapes the claws of their Avarice 2. All England knows as well as other Countries how far they have complyed with that Rule of their own making That none of them should immix themselves with the Secular business of Princes for who greater Intermeddlers in State matters than they Hinc illae lachrymae Arg. 3. The Practices and Methods which the Jesuits have committed and used both here and in other Countries have been the overthrow of other Religious of their own Church and how then can they themselves expect better Quarter It is clearly prov'd against them here in England that they have endeavour'd to destroy His Majestie 's person by a violent death Now there was formerly an order of the Humiliati in the Roman Church and they had divers Convents spread over Italy they were to spend their time in strict Exercises of Piety and of selfe-abasements as the Jesuits pretend whence they had their Name But instead thereof growing loose and wanton and swerving from their first Austerity Cardinal Borrhomeo a grave Prelate undertook to be their Protector and Reformer both who entering upon his Office of Reformation did so curb their licentious Wickednesses that some of them conspired to take away his life which accordingly was attempted by them whiles he was at his Prayers by the discharge of a Pistol was not the like Method of Assassination designed against our King which by Gods providence did pierce his garments and not wound his Body to the hazard of his life This Fact did so inrage Pope Pius the fifth then sitting that he sent out a Bull for the utter extirpation of that whole Order notwithstanding the King of Spain's Intercession to the contrary Anno 1577. which Bull is recited verbatim in Toscanus his Book entituled Summa constitutionum rerum in Ecclesiâ Romana gestarum à Gregorio Nono usque ad Sixtum Quintum If an Attempt upon a single Cardinal can work the dissolution of an whole Order what shall those many Attempts upon several Princes do some having been actually murdered others designed to the slaughter by the Council and Contrivances of the Jesuits certainly their Case equals if not exceeds that of the Humiliati Wherefore let them look to themselves for when Christian Princes are incensed the storm must light somewhere and why not on the most guilty Neither can the Pope himself in such Circumstances secure their Interest no more then Paul the Fifth could prevail upon the Venetian to hinder their Non-exclusion from that City For to save himself and his Conclave he will doubtless sacrifice any particular Order of Religious whatsoever I know the Jesuit doth labour to elude that Instance by alleadging the disparity of Cases 1. Say they 't was not one or two single persons that conspired against Cardinal Barrhomeo but the whole Order of the Humiliati in general and therefore the Guilt being diffused over all the whole Sodalty was justly suppressed Answ They prevaricate in this Allegation for there were several Convents of that Order spread over Italy who cannot be presumed so much as to have known any thing of that particular Fact till after the Notoriety thereof by the Event So that it was the Attempt only of a few particular Members which redounded to the prejudice and overthrow of their whole Body for when the minds of Rulers are exasperated against any Society of men for the Enormities of some few of their number then that saying of Tacitus takes place Habet aliquid ex iniquo omne magnum exemplum quod in singulos utilitate publicâ rependitur Yet I am apt to think that if the whole Body of the Jesuites could be put to the Test there are very few of them of any consideration which did not know and approve the late Bloody Designs against

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