The 1. Proposition. That the Iesuits are not indeed of Iesus but of the Divell.

THIS is See the letters of A. C. pag. 23. that Society of Fathers in Gods Church, they beeing no whit Gods sonnes, of Ib. p. 23. which it must be said, that by Gods especi­al providence it came vp with Lu­ther as a curbe to his, and frō him to all the ensuing heresies of this age: Ib. p. 57. but this Order is the refuse of Religion, and therefore worthely the least Religious Order in holie church. Ib. pag. 24. A most impostural corporati­on, that Ib. pag. 20. haue cleane forsaken and forfeited the spirit of the Catholicke Church. Io. Colletons defense, p. 14. Well may they be Dij Ti­tulares, as being so tearmed after Iesus; but surely, no way Dij Tutelares in their gospell, and for to conclude this point, A relation of the faction be­gun at W [...]bich▪ pag. 67. the whole Societie is not indeed of Iesus, but of the Divell.

The 2. Proposition. That the Iesuits are fore-runners of Antichrist.

Watsons Quodlibe [...]s. Pag. 82. Antichrist doubted to be come by reason of them▪ for they are Ib 56. forerūners of Antichrist, & Arch­inventers of new Puritanisme, worse than ever was yet heard of, and all this is A Dialogue betwixt a secular Priest and a lay gentleman in the Preface. done vnder pretence of Pharisaicall zeale.

The 3. Proposition. That the Iesuits are right Puritans in all things.

Watsons Quod lib. pag 34. A Iesuit is nothing els but a Reformed Priest, right Puritan in all things. Ib pag. 27. In matters and doctrine, pertaining to manners, government, and order of life, in this respect all wholly Puritans: for distincti­ons sake, we may call thē Puritan Papists, to distinguish them from the Puritan Protestants. Ib. pag. 142. They are iust like to the Puritanian, or the Cartwritian, or the Brownisti­an, or the Genevian, or the Gehennian platforme. And there are Ib pag 169. at the least a hundred principles, and odde tricks concerning government, auctoritie, tyrannie, po­pularitie, treason, conspiracie, &c. which they iumpe as iust togither in, as if both were made of one mould. Ib pag 154. Verie dangerous, vnlesse some order be taken for thē both in time: Ib. pag. 26. but of the twaine, the Iesuits are more dangerous than the Puritans.

The 4. Proposition. The Iesuits are worse than the Turke, &c.

Watson in his Quodlib. p 138. THey are blasphemous wretches, an Ib. pag. 18. impious brood, Progenie of vipers, to vse our Saviours words against them, the offals of the old Scribes and Pharisees, who hath taught them to eschew iram venturam? Ib pag. 169. they vse to turkize over men in a shameful maner, nay, it Ib. pag. 4 were better to liue vnder the Turke for the securitie of their soules, than vnder the Iesuits go­vernment, or rather captivitie.

The 5. Proposition. They are dangerous fellowes.

I Ib. in the pref. must be forced to open to the world, what grosse errors they do maintaine, how marveilously the peo­ple are blinded and seduced by them, and how dange­rous a race they runne, to their owne and all others de­struction. Ib. pag. 294. Doubtlesse, there will come much danger vnto the Catholike Church, if these violent spirits bee not in time suppressed, and therefore Ib. pag. 47. these fellowes must be looked vnto in time; yea, Ib pag. 102. it is high time for al Christendome to looke vnto them, for, if let goe anie longer, hardly reclaimed.

The 6. Proposition. Vitious both in life and manners.

Letter of A. C. pag. 29. Heretofore the Lay did debauch the Religious, now the Religious doe debauch the Lay and that as bad, as bad may be. I knowe Quodlibet. p. 240. they can endure nothing worse, then to heare of their owne lewdnesse: yet, Ib. pag. 82. because they pervert all both God and mans lawes, and runne against the course of nature and kind, I will discover these Ib. pag. 359. Iesuiticall spirits, whose Lu­ciferian pride is such, as it delighteth to bee counted fa­mous in mischeife, and to haue none to equall them in impiety; but all base, and meanely esteemed of, compa­red with themselues in villanie: as A Dialogue betwixt a secular Priest▪ & a Lay Cath. in the Pre­face. vnhonest, vnchari­table, irreligious, vnpriestly practises, vnspeakable pride ambition, envie, malice, extortion, crueltie, and aboue all their intolerable backbiting tongues, for invectiues [Page 4] against them they hate. A let. of A. C. pag. 29. What shall we say, when a re­ligious societie, and that of Iesus, can beget such brats? Ib pag. 78. Fie on such Fatherhood, so rooted, so fruited. Quodl. pag 7Are they not rockes of scandall, to all Priesthood, and is it A let. of A. C. pag. 34. not a shame that so religious a corporation, should so ioine hands with the Divel against the vertuous? Sure­ly Ib. pag. 38. I see no reason, why to the Wickelevist vpbraiding vs with the enormous manners of the religious here­tofore in Gods Church, we should be so straight laced, as not to acknowledge him as much: seeing that even at this day in England, we haue Iesuits such manner of Religious.

The 7. Proposition. The Iesuits are noted of Ambition.

THe Watsons Quodlib. p. 200 wicked Iesuits are of Luciferian ambition, Declaratio motuum ac tur­bationis in An­glia. pag. 36. most ambitious and cunning, in seeking to beare rule over the Clergie, and being once A. C. let. p. 20. fired in the ambitious mounts of Phaetons chariot, they trouble all Europe, by this their ambitioning aboue all Religious orders in holy Church, in ordine ad daemonem, aemulantes stil charismata pessima.

The 8. Proposition. Vaine-glory.

Declaratio motuum &c. in Anglia pag 5 [...]. THese good Fathers, are so desirous of their own credit and glory, as if they were Quodl. p. 156 a companie of Swaggerers, Ruffians, or bragging braggates of Toledo.

The 9. Proposition. Envy.

A Dialogue betwixt a secular Priest and a Lay Catholick in the Pref. There is Envy in them, to see any doe well that followes not them, Quodl. p. 74. proving themselues right Momists, Zoilists, and Aristarchists; and I A Dialogue &c. in the Pref. verily thinke, nether Zoilus, Aristarchus, Timon, or other Mi­santhropos, ever equald, or else was to be compared with a Iesuit in the damnable art of detraction, or Envy.

The 10. Proposition. Malice.

WHat should I speake of the Quodl. p. 84. inhumane parts of these cruell men, their dogged natures & Jewish hearts, where once they conceaue a dislike? rightly following that Atheall principle of Machiavell never to pardon, vnlesse for disadvantage where once thou hast taken a displeasure: so that A Relation of the faction at Wesbich pag 74 revenge with them, hath never an end, but with the death of their adversaries, & their reproch after death. where­by it is evidently proved, that there is A dialogue be­twixt a secul. Priest and a lay gentleman in the Preface. more like Dive­lish, then humane malice in them.

The 11. Proposition. The Iesuits are noted of Vncharitie.

THe Colletons de­fence of the slaūdered Priest pag. 32. Iesuits pretend Fatherly Charitie, exhibited to­wards all Priests: an affirmance so far from truth, as to doubt, concerning this matter in question, whe­ther [Page 6] it be true or no, were to doubt, whether there be a Sunne in the Firmament, or no. For what is more cō ­mon with them, then by their A. C. let. p. 80. Iesuiticall vncharitie, to leaue a man [not to Gods mercy] but to his iudge­ment?

The 12. Proposition. Of Crueltie.

THey Quodl. p. 315. are mercilesse, hard, and cruell harted to their afflicted brethren; for Ib. pag. 22. insteed of meekenesse, mercy and compassion, they haue put on a steme, harth and cruell hardnes, void of all pittie, mildnesse or remorse. And A relation of the faction as Wisbich. p. 78. in the Low-countries, they haue beene so cruell, as that they haue not only brought many excellent men to a miserable end, but haue reproched thē after death.

The 13. Proposition. Famous for murders and Massacres.

Quodl. p. 317. THe only thing they long for, is to bring al a flore in fire and sword, according to their A relation of the faction at Wisbich pag. 67 prowd, Machiavillian, and cruell designements, com­mitting many Quodl. p. 18. secret murders, & open Massacres. And verily some breath of bloudy garboyles and cruelties is threatned to all nations, by these Assassinists. For what are they all, say some that know them, but massacring, butcherlie, buyers and sellers of their deare country mens bloud?Ib. pag 83. The very Canibals, and Anthropophagies, shall rise vp at the last daie, and condemne this barba­rous and savage generation of Belials bloud for this crime.

The 14. Proposition. Saucie fellowes.

Quodl. p. 15. THese malapert Iesuits, become sawcie everie where, where they once get but never so little advantage.

The 15. Proposition. Impudent.

Quodl. p. 249 WHo would thinke, that anie strumpet were shee never so impudent, could put vpon her such a brazen forhead? They are all Ib. pag 9. like common strumpets. For Ib. pag. 320. they will stand to nothing, though there be a thousand witnesses.

The 16. Proposition. Iniurious.

THe Colletons iust desenee, pag. 32 Iesuits abettours of most grievous wrongs and infamie, Ib. pag. 267. especiallie to the Priests.

The 17. Proposition. Vnhospitall.

A man may H. Elyes notes vpon the Apol. pag. 208. as soone breake their neckes, as their fasts at a Iesuits College.

The 18. Proposition. Pillars and polers of the People.

[Page 8]THere Quodl. p. 75. is much polling and pilling of Catholickes in England vnder the colour of holie vses. Ib. pag. 69. Verres not more odious for pilling than the Iesuits.

The 19. Proposition. Causers of dissention.

Quodl. pag. 2. THe Iesuits beginners of contention, A relation of the faction as Wisbich. p. 74. firebrands of all seditions. All the Cleargie and sociall dissention in our Realme, proceeded from the Fathers of the Socie­ty; and these are the very Quodl. pag. 4. first brokers, breathers & bro­chers of contention abroad. Whose A relation of the faction at Wisbich. p. 68. delight is in no­thing but in factions and novelties, and why? because Let. of. A. C. 61. with their Zizaniaes of faction, they make boot & ha­vocke of Catholickes estates; Declaratio motuum &c. p. 62. getting more by discord than otherwise, and therefore it is no marvell if A relation of the fact. at Wisb pag. 76. in pri­vate families, they separate brethren one from an other, and the husband from the wife, inflaming them with rancour and envie, one against an other. For this Ib. pag. 78. is a knowne position amongst the Iesuits, Divide & impera;; and therefore, they do both stir vp, and maintaine dissen­tions.

The 20. Proposition. Accusers and diffamers of their brethren.

A dialogue betwixt a Secul Priest and a Lay Gentl. pag. 56. THeir Adversaries haue alwaies found them to vse as sharpe teeth, and as hurtfull tongues, to the ren­ting asunder their good names, and wounding them other wise (yet all in secret manner) as anie other men they had occasions to deale with. For why, Quodl. p 122 they passe all [Page 9] that ever yet were for detraction; yea, even when they haue tormented a man to death, yet haue they most slie and cunning slights, to make it seeme apparent they ne­ver did such a thing, and withall to make the party cru­cified by them, yet still to be condemned of the worlde, as maledictus, and an iniurious slanderer of them. And that you maie know, that A. C. let. p. 9. of defamations their Societie hath the exactest schoole vnder heaven, they obserue certaine Quodl. p. 123 Atheall orders, and Machiavillian maximes, for their owne advantage: as, detrahe audacter, aliquid adhaerebit: but Ib. pag 124. the chiefe points to be kept are these two: the one, that the matter haue some shew of pro­babilitie in it selfe, the second point is, that having a ground to build vpon what kind of detraction he plea­seth, he must alwaies apply the infamie, in iust opposi­tion to the true fame and report. Thus, Declaratio motuum, &c. p. 18. by accusing o­thers, they make way for their owne hawtines. But Quodl. p. 133. is it not a most vnchristian, Turkish, hereticall, and traite­rous ground they stand vpon, and a Promontorie farre beyond all the capes and points of pietie, lying out into the dead Sea, Persian gulfe, or Stygian lake of perdition, to affirme, that all must be defamed, detracted, backbitten, despised, and borne downe that are opposite to them and their designes? yea, Ib. pag. 96. whatsoever parson is directly bent against them, they must never leaue him; but calumniat, sclander and invent new matter against him, so that bee Ib. pag 99. hee Pope, or Prince, or other Monarch that doth not favour their Iesuiticall Allobrogicks, (although he do no waies stir against them,) yet for that he runs not with them, he shall be sure to haue heart, head and pen, yea and hands to bee laid vpon him, vntill both eares and [Page 10] cheekes, do burne with infamies. For they that are not with them, are against them. And they A relat. of the fact. at Wisbich. that oppose themselues against them, cannot be iudged vertuous, or of any estimation. A. C. let. p. 21. Whereas on the contrary side, bea­ring the print of their praise, it skils not howe very a foole or knaue, or both a man bee. Thus wee may per­ceaue, Ib. pag. 27. Detraction to be the most Iesuiticall vice of all others, And the Quodl. p. 99. Iesuits, to be the most malitious, trai­terous, and irreligious calumniators that ever lived on earth, vnworthy that ever the earth should bear them, and an intolerable indignitie to the whole Church of God, that ever such wicked members should liue vnpu­nished in her, as they doe.

The 21. Proposition. High conceited of themselues.

HOw meanely they think of others; yet they haue Quodl. p 45. Divelish spirits, of a Luciferian spirit and Con­ceit of their owne proper excellencie, & a H. Elyes notes vpon the Apol. fond opinion, to thinke that nothing can be wel done with­out them. Relation of the faction at Wisb. pag. 69. All must depend on them. Nothing holy, Catholike, sound, not the Masse rightly celebrated, vn­lesse it be by them. Quodl. p. 73. Every one of them must be Rector chori, and dominus fac totum, and an absolute superla­tiue in all things. Ib pag. 16. All superlatiues, all Analogists, all Me­taphysitians, all entia transcendentia. And they Ib. pag. 244. will bee called new Apostles, Illuminats, and extraordinary Rab­bies, that haue more neere familiaritie & acquaintance with God, then any other, Ib pag. 64. to obtaine al sutes: & hence it is, that a A. C. let. p. 25 Gentlewoman said; that shee was brought [Page 11] by a Secular Priest on her way to heaven, by a Iesuited Priest to heaven gate, by a professed Iesuite beholding to him for heaven: so that you may hence collect, that every Quodl. p. 72. Iesuit is a rare man, A. C. let. p. 26. all his crowes white, & Quodl. p. 112. fi­nally, that their many Atheall principles, are all reduced to two monstrous heads, to wit; exaltation of themselus, and downecast of all that side not with them.

The 22. Proposition. For learning.

A true relatiō of the faction at Wisbich. THe most vnlearned Iesuite (if wee beleeue them) doth far excell the most learned Secular Priest. H Elyes notes on the Apol. pag 203. No learning in the world before the Iesuits appeared, no learned man now, if hee hath not beene brought vp vnder them.

The 23. Proposition. For Religion.

Quodl. p. 73. REligion had beene vtterly quailed, if they had not beene.

The 24. Proposition. Commended by others

Ib. pag. 72.THe Iesuits haue learned one speciall tricke of Ma­chiavell, to be at composition with certain Nobles, Gentlemen, and others in Princes Courts, to spred a­broad their workes, with report, every thing to be very rare. These cease not to Ib. pag. 5. extoll them vnto the skie.

The 25. Proposition. By themselues.

THere is another Ib. pag 335. tricke of Machiavell, to make all o­ther mens writings odious, and to commend their owne by themselues, or their Neutrals. Yea, Ib. pag. 113. it is as common a practise with the Iesuits, to seeke to advance themselues, as to say their Breviarie.

The 26. Proposition. The Iesuits not to be spoken, nor written against.

Quodl. p. 44. THe Iesuits must not be spoken against. For Ib pag. 108. if a man speake directly against them, out vpon it, it is not to be heard spoken of, or once looked vpon. As if there were Ib. pag. 95.an Act to bar others from speaking against them, or that it were Ib pag 332. high blasphemy, to cōtradict these De­mi-gods in any thing. And generally the Ib pag. 122. people are so inchanted by the Iesuits, that they will not beleeue any thing against thē, that Ib pag. 69. all are accounted hereticks that crosse their proceedings; they Ib. pag. 337. must not be disgraced, yet their brokers can revile others: and in like sort, the Iesuits haue this Ib. pag. 195. coggery, to make the bookes written against them, to be infamous libels and satyricall inve­ctiues, neither to be read, nor answered.

The 27. Proposition. That they are generally prowde.

A. C. let. p. 23. THeir kingdome is wholly of this world, which may be seene Quodlibet. p. 145. by their capers of ambition & arrogan­cy, [Page 13] and Ib. pag. 157. Luciferian pride, in all which they Ib. pag. 336. imitate Lu­cifer. For their Ib. pag. 42. pride and disdaine hath already past gradum ad octo, and passe it any farther, it is twentie to one, it will passe extra sphaeram activitatis.

The 28. Proposition. In Apparrell.

Quodl. p. 70 THe Fathers bestow much on themselues, like Ib. pag. 46. gal­lants or courtly Rabbies, and A let. of A. C. pag. 23. their pride in apparell amongst Lords and Ladies is such, that like Quodl. p. 70. vaine-glo­rious Pharisees, they ride to and fro in their coaches, like Surleboies, Moūtseignors, or other mē of State, being in this Ib. pag. 70. their great gallātry richly attended on, with a great traine of servants, as if they were Barons, or Earles; and A Dialogue betwixt a secular Priest & a Lay Gentlemā. p 90 there hath been found a Iesuit, that hath worne a gir­dle with hangers and rapier aboue ten pounds, a Ierken also that cost no lesse, that made three suits of apparell in one yeare, whose horse and furniture, and his owne ap­parell on him, was valued to an 100. pounds, who for his part dispendeth yearely 400. pounds, and yet hath no patrimony.

The 29. Proposition. Cooseners.

Quodl. p. 352. THese Iesuits are cogging mates, and Ib. pag 315. vse cony-catch­ing devises to get mony, A let. of A. C. pag 9. with all manner of false­hood and coggerie, that may be imagined. Besides this, they haue sundrie other Quodl. p. 36. dogtricks of cousenage, to cut purses, pick-locks, commit burglaries, extortion, simo­nie, and all kinde of Lombardinian devises to make gaine [Page 14] of, and these Ib. pag. 96. finefingred boies, are very nimble about Ladies & gentlewomens iewels, & thus by their Ib. pag 70. pret­tie slie cousenage, and such points, rules, and principles of learning and knowledge, as pertaine to conycatching, and other Machiavilian devises, (wherein there is none that goeth beyond them) they haue here in A relation of the faction at Wisbich. pag. 75 England gotten into their hands all auctoritie, good estimation, and all the stocke or treasury of mony, doing what they list, both at home and abroad; but for these and the like Quodl. p. 96. cousenages to enrich themselues, they haue beene ba­nished both out of the cittie of Perugio, and Ib. pag. 137. Milan.

The 30. Proposition. Hypocrites.

A Dialogue betwixt a Secular Priest and a Lay Gentl. in the pref THese men make an hypocriticall shew & vaine vaunt of Religion, Quodl. p. 37a chiefe meanes of drawing others to them. For A dialogue betwixt a Secular Priest and a Lay Gentleman in the Preface. vnder pretence of their Pharisaicall zeale & Quodl. p. 197.liues, these Ib. pag. 336. mocke-religious persons, Ib. pag. 197. haue deluded ma­ny vertuous men & women; because Ib. pag. 83.every Iesuit takes vpon him to be an illuminate, an inculpate guider of soules, and a man come to the highest step of the scale or ladder of perfection, Ib. pag. 22. voide of all pitty, mildnesse or remorse, saue only Cateolinian carrying his countenāce in his hands, to sob and smile in a trice.

The 31. Proposition. Making a vaine shew of Religion and good works.

THese Quodl. p. 140. prowde Pharisees by Ib. pag. 314. pretended pietie allure multitudes: for Ib. pag. 137. they pretende themselues to bee [Page 15] more holy than the rest, and that therefore in respect of the sins that raigned amongst others, they would nei­ther eate nor drinke with them, and such a Ib. pag. 13. blind con­ceit, haue these Ib. pag. 139. illuminates of high aspires, of their Pu­ritanian holynesse, that they make arrogant vaunts ther­of, Ib. pag. 60. by ostentation of mortification, obedience, perfecti­on of state, that one of thē brake out into these words. A let. of A. C. pag. 25. O my good God? how much hast thou honoured me, aboue thousands of my brethren in thy service, howe may I not hope, for my long sufferances for thy sake, my watchings, praiers, fastings, to bee thine for ever! Thus you Ib. pag 26. see what vertue these Quodl. p. 140 prowd Pharises haue, and how boldly it may bespeake Gods iustice: but in fine, it will Ib. pag. 60. proue nothing, but avarice, extortion, cou­sening, treacherie and treason.

The 32. Proposition. Vse to doe evill vpon good pretences.

A letter of A C. pag. 26. THey vse to do all their evils, especially vpon pretext of Religion and holynes Ib pag. 39 ▪ as ordo ad Deum, and bonū societatis, or, propter Quodl. p 68. obedientiam, or A dialogue be­twixt a secular Priest and a Lay gentleman, pag. 59. maiorem Dei glo­riam. By these principles they may Quodlib. pag. 103. not only detract & calumniate, and take away mens good names, but even also their liues if need require; by Ib. pag. 244. anie treacherie, cruel­tie, treason, or what mischiefe soever it skils not, so it be propter bonum societatis, or ordine ad Deum, they are to omit no opportunitie or villany, that may further such their intents. And is not this Ib. pag. 68. a seditious, odious, blas­phemous and sacrilegious abuse of Gods divine gra­ces, vertues, and benefits bestowed, to make them [Page 16] dogbolts in every bow, and shafts in everie quiver, to draw out for the managing of any impious fact what­soever? For they Letter of A. C. pag. 27. may say ordo, anie thing, so the rule and standart in their consciences be, ordo ad deum, or bo­num Societatis: but neverthelesse, this Ib. pag. 39. same ordo ad de­um, or bonum societatis, is such a matter with a Iesuit, that it makes him all manner of waies disordered, & not so bonus socius, as Robin good fellow. For here hence are al his Equivocations, wherein his tongue runs one waie, and his meaning an other, that yee know not where to finde him; a shame that bonum Societatis, should subsist vpon so vile support, as such an ordo ad Deum. Ib. pag 51. Where­by all a Iesuits evils, must bee reputed from the holy Ghost, and the verie name of a Iesuit, to import infalli­bilitie in faith and charitie, and so farre forth, that what he beleeveth, saith, or doth, (be it never so much to the blemish of any parson, yea to the preiudice of a whole common wealth) must not be thought to neede anie collaterall credit: for by one of their Quodl. p. 68. two Principles, ordo ad Deum, or obedientia, (by which as by a common medicine, they will salue all they do) there is nothing cā go, or be done amisse, by any Iesuit: for that alwaies, it is either in ordine ad Deum, if an act of a Superiour; or propter obedientiam, if done by an Inferiour.

The 33. Proposition. They are dissemblers.

Quodl. p. 33. THe Iesuits neuer meane truely, sincerely, and directly, there is D. Bagshaws answer pag. [...]8. scarse a true word in anie of them, and ma­nie notorious vntruths: but a Quodl. p. 345. false heart, in all, or most [Page 17] of them. Their A let. of A. C. pag. 9. ground where they take, be it even a­gainst the holy Sea, is dolus not virtus, their Quodl p 296. speech in­definite, peremptorie, and dissembling, and therefore Ib. pag 13. it is hard to convince them of any errours in faith, by rea­son of their sly dissembling, Ib. pag. 35. equivocation, sophisti­cation, winding and doubling; they can A. C. let. p. 18. collogue with anie course, by either oath, or other externall signe whatsoever should be required at their hāds, according to the lawes of their mentall evasions and equivocati­ons, grounded vpon their ordo ad Deum, which permits them any dissimulation: and therfore Quodl. p. 187. senselesse be that man or woman holden for ever, that shall iudge anie sinceritie, fidelitie, naturall and humane affection or other good meaning, to be in them.

The 34. Proposition. Equivocators.

Quodl. p. 32. NO one thing breedeth greater danger and ha­tred to all Catholikes in England, then the Iesu­its abuse of Equivocating, making it indeed no­thing else but an art of lying, cogging, foisting and for­ging, and that without al respect of matter, time, place, person, (so it be not to a superiour Iesuit) or other cir­cumstance, whatsoever: all is one, vti scientia, Iura, per­iura, secretum prodere noli. Ib. pag. 67. For they hold it dogmatizan­do, that they may not only to our adversaries: but even also to any Catholike Magistrate, yea to the Pope him­selfe, answere one way and meane another. And this Ib. pag. 304. doctrine of the Iesuits, touching equivocation, hath al­ready bewitched so many of the Lay Catholiks, that [Page 18] Ib pag. 67. impossible it is, for any (that is not a Iesuit) to know a Iesuits hart, & A relation of the faction at Wisbich. p. 46. no man is able to bind vpon any words of theirs, they haue so many shifts, and so little consci­ence in speaking truly, except it bee one of themselues to another: otherwise, their manner is, to frame their speeches according to their company, alwaies apply­ing themselues to the times, and occasions as they fall out, and Ib. pag. 73. they are so delighted with this Equivocation, or a subtile and dissembling kind of speeche, as that to the scandall of others (as before hath beene declared) they are not ashamed to defend it in their publike wri­tings, Quodl. p. 33. in abusing the words of S^t Paul, with factus sum omnia omnibus, vt omnes lucrifaciam; to this end and purpose, D. Bagshawes answer, p. 36. absurdly alleaging diverse places of Scrip­ture, Quodl. p. 300. by which doctrine of theirs, there is laid forth an open way to Atheisme, so to expound the A­postles as they may be thought to temporize, which is a plaine kind of dissimulation. But let these Ib. pag. 61. men of the Bernard high Law, such like as liue by their wits & prin­ciples of Machiavell, taught by their Arch Rabbies how to maintaine this their Ib. p. 31. absurd Paradoxe of Equivoca­tion, Ib. 354. that haue so great facilitie to coine lies, there­by to make any thing liked or disliked as they list, and to giue out by Newters what they please, A let. of A C. pag. 61. cease their quirkes and quiddities, as mentall evasions, Equivocati­ons, tergiversations, and the like: for else, A Relation of the faction at Wisbich. pag. 73. they are com­monly now adaies held so great lyers, that I doubt whether any, or all of the Iesuits wordes, yea or others that are in England this day will be accepted of, for the va­lew of a straw, by any that knowes them, they are so ful of Equivocations and doubtings.

The 35. Proposition. Temporizers.

Quodl. p. 214 THey hold it lawfull to temporize with the Civill Magistrate,Ib. p 21. making Religion a matter of state, and policie, to draw people vnto them, by plau­sible hypocrisie, and shew of zeale: not a matter of con­science, to direct them aright. And thus, by Ib. pag. 330. & pag. 21, their tem­porizing platformes, casting omnia pro tempore, nihil pro veritate, they hold the Ib. pag. 21. making of close Catholiks in policie, Ib. pag. 21. which by their flat Atheall doctrine, secretly taught in Scotland, Ib. are freely permitted, to eate flesh as companie occasioneth, to read all kind of bookes indif­ferently, and to goe to a Masse in the forenoone, & to a Puritan Sermon in the afternoone, and lastly A Dialogue betwixt a secular Priest and a Ie­suit. pag. 100. licen­sed to marry with Catholikes.

The 36. Proposition. Falsaries.

H. Elyes notes vpon the Apol. pag. 124. IT is no newes with them, to alleage Auctors corrupt­ly, by Ib. pag. 18. & pag. 188. nipping of words and cutting of that, which confuteth the thing for which they are alleaged: which Ib. pag. 188. false play of theirs, in taking that which serveth their turne (as they think) and leaving out the substance of the matter, is often practised; but aboue all other things, most shamefull is the corrupting of the Cardinals letter Relatio turba­rum exhibita sa­crosanctae Inquisitionis officio p. 27. vrged by the Priests against the Iesuits.

The 37. Proposition. Polititians.

Quodlibets in the Pref. THe Iesuits religious pietie, is turned into meere Secular, or rather temporall and Laicall policie: and they are A Dialogue betwixt a secular Priest and a Lay Catholick p. 86. Priests indeed, but exceeding cunning Politicks withall, and these D. Bagshawes answer, pag. 10 Politicke canvasers or Quodl. p. 15 Matchiavilian Polititians, Ib. pag. 147. haue so many Matchia­vilian devises, as every plot and drift, seemeth to bee an infallible rule of falsehood, and a principle in chiefe, whereby the Iesuits doe square their actions, as never a Prince in Christendome, nor any man living, can tell where to find, or how to trace or trust them.Quodl. p. 17. & 21. For in all sacrilegious and temporizing platformes, Ib. pag. 18. Atheall plots of perdition,^h Matchiavilian or rather Mahumetan-like faction, Ib. pag 62. Heathenish, tyrannical, Sathanicall and Turkish government, Ib. pag. 64. none goeth beyond the Iesuits at this day; Ib pag. 62. and they are able to set Aretin, Lucian, Matchiauel, yea and Don Lucifer in a sort to schoole, as impossible for him by all the Art he hath, to besot men as they do.

The 38. Proposition. Entermedling in state-affaires too far.

A dialogue be­twixt a secular Priest and a Lay gentleman, pag. 84. ALthough there be an expresse clause in the Iesu­its mission into England, that they should not deale in matters of state: Let. of A. C. 14. yet, the Iesuits them­selues sticke not to vaunt, that they haue a finger, not only in the Catholicke commons of this Realme, but also in the State, and A dialogue betwixt a Secular Priest and a Lay Gentleman in pag. 86. they are become officious stick­lers [Page 21] in Princes affaires Ecclesiastical or Tēporall, Ib. pag. 92. both in England and Scotland, as is proued very sufficiently: & according to Quodl p. 227. their doctrine of statizing, they A dialogue be­twixt a secular Priest and a Lay Gentleman p 73 must be stirring, Quodlib. in the Preface. tamporing, temporizing, and statizing like martiall men, or common souldiers in the field of war, in all temporal, mundane and stratagematicall affaires; A Dialogue betwixt a secular Priest and a Lay gentleman p. 96 this is their delight, but ever they doe rather harme, than good thereby, and therefore it was well done of the Secular Priests, Colletons iust defence, p 271. earnestly to request, that all pro­ceedings of State-busines by the Iesuits, should be vtter­lie and presently forbidden.

The 39. Proposition. They haue and mainetaine Intelligencers and spies.

Quodlib. pag. 191. IT is an honourable policie in Princes, to entertaine spies, counterfeits, and traitors, Ib. pag. 315. by whom they know presentlie what is intended against them: sem­blably, the Iesuits Ib. pag. 65. haue their intelligence in all the kings courts in Europe, by some principall man or woman of marke of their placing, Ib. pag. 65. and their chiefe Agent to discover the secrets of Princes, is alwaies a Iesuit in re, or in spe. These Ib. pag. 315. Agents in all Princes Courts, giue in­formation to their Generall once a month, so that Ib. pag. 65. no­thing is done in England, but it is knowne in Rome with in a month after at the least. And say now, is it a fit thing that H Elyes notes on the Apol. pag 264. Religious men, that should spend their time in study and contēplation, should take their greatest plea­sure, delight, and contentment in writing and receiving packets of newes, from all coasts and countries, making that their whole study and travaile?

The 40. Proposition. Worke by great men.

Quodl. p. 72. The Iesuits haue learned one tricke of Machiavell, throughly practised by Erasmus, to be at composition with certaine noble men gentlemen and o­thers in Princes Courts, to spread abroad their workes, with report every thing to bee rare, and Ib. pag. 73. See 24. Prop. there is no Prince in the world, but hath some great Lord or other about him, that wil be ready to speake a good word for the Iesuits, in hope of a better time at their hands, at one time or other when kingdomes are at stake.

The 41. Proposition. They effect all by Bribes and promises.

Quodl. p. 153. THe no lesse consciencelesse than mercilesse Iesu­its, collect great summes of money over all the Realme, and wherefore is all this done? Because Ib. pag. 131. the greatest enterprises taken in hand by thē, are done more by bribes given to brokers, and ^c great promises made to them, that are sticklers for them: A dialogue be­twixt a secul. Priest and a lay gentleman pag. 65. for the later it hath beene long the faction of the Religious Fathers so to doe, to put men to great expectation of favour and advancement when their day shall come, & to ring every yeare fresh Alarums of forein preparation, and I know not what: and as touching the former, it was an Quodl. p. 351 old stale principle of Machiavell, to packe and sack vp sackes of mony to bring and binde mens tongues there­with, to preach and prate in court, country, and Pulper, [Page 23] what they will haue, to keepe themselues in.

The 42. Proposition. Intercept Letters.

The hope of peace, pag. 12. VVHo knoweth not that the Jesuits, H. Elyes notes vpon the Apol. pag. 216. such as should haue made a conscience to open other mens letters, doe intercept letters and lie so in wait to intercept what passeth to and fro, that a small letter can hardly and that very seldome es­cape them? For they, & especially the A relation of the faction at Wisbich pag. 77 Iesuits of Rome, do intercept all manner of letters, of al men whosoever, Ib. pag. 75. as they please themselues, not forbearing the packets, neither of the Cardinals, nor of Princes.

The 43. Proposition. Iniurious to Priests by debasing them.

Quodl p. 198THe Iesuits tongue-torments, more cruell and hea­vie to the Priests, thā their adversaries, racks, ropes or Tiburne Tippets, A Dialogue betwixt a Secular Priest and a Lay Gentl. in the pref calling anointed Priests knaues, villaines, spies, south-saiers, Idolaters, Libertins, Athe­ists, with other the most odious termes that the Divell or malice is able to invent; Quodl. p. 16. shaking their heads, & vsing diverse very disdainfull exclamations, as, ah, hah, hah, a Seminarie, an old Queene Marie Priest, a Secular, ah, ah, ah, alas poore men, you shall see thē all leape at a crust, ere it be long; and A dialogue betwixt a Secul. Priest and a Lay Gentl. pag. 67. where these Fathers haue had most conversation and dealing, many of modest and tempe­rate constitution, are become impious, brazenfaced, & furious men against Priests, wherevpon Quodl. p. 17. the Catho­lickes [Page 24] haue not beene afraid to lay violent hands, with offer to strike, or to run with drawne swords at Priests, and Ib. pag. 161. reported that it were no more offence to kill one of them, than to kill a notorious persecutour and here­ticke: so that, Ib. pag. 174. if the Iesuits should prevaile, the poore Seculars were as good to be all hanged vp togither, as liue to endure the insults, triumphs & vpbraidings that shalbe laid against them, Relation of the faction at Wisb. pag. 33. as though no Secular Priest were worthy to be named the same day that mention is made of a holy Iesuit, Ib. pag. 38. and that it might be sufficient for them, if they might haue some curat-ships to say Mas­ses, and so much favor, as to attend vpon them to know their Masterships pleasure, what they would command them; and Declaratio motuum &c. in Anglia pag. 86. this debasing and abasing all Priests, the A relation of the faction at Wisbich. p. 74. Ie­suits will not cease, vntill they haue cast out the Priests, and that by wicked meanes, not only of themselues, but A Dialogue betwixt a Sec. Priest and a Lay Gentleman. even of Schismatickes and common enemies.

The 44. Proposition. By suspending them from their faculties.

Colletons de­fence of the slaūdred Priests pag. 32. HOw mány of the Secular Priestes were suspen­ded from the vse of their faculties, because they would not confirme Blackwels auctoritie vnder their hand?

The 45. Proposition. From the Altar.

AS you may plainely see in a iust defense of the sclā ­dered Priests by Ib. pag 185. Io. Colleton.

The .46 Proposition. From Preaching.

Declaratio motuum, &c. p. [...]. THey were forbidden to preach and teach the lay-people, during the contention betweene the Priests and Iesuits.

The 47. Proposition. From their Residences.

Ioh Colleton [...] defense pag. 63.AVctority was given, Ib. pag. 49. when it pleased the Iesuits, to change and remoue the Priests from one resi­dence to an other, they being endowed with no Church living, nor the Lay-catholicke bound, by as much as the least shew of charitie, to mainetaine anie one in their houses, but such as themselues shall chuse or cast affection vnto.

The 48. Proposition. From all Companie.

Colletons de­fense, pag. 159. ALL Catholicks warned to shun their companies, & Ib. pag. 201. all meetings of Priests forbidden.

The 49. Proposition. From Christian buriall.

Ib. pag. 20 [...]. THey were not to be buryed after a Christian man­ner.

The 50. Proposition. From all Almes.

Quodl. p. 18 REliefe was taken awaie from the Priests by the Iesu­its, so that they Colletons defense, p. 158. were exempted from part of the common dividents, being prisoners, and faine to sell their very cloathes of their backes, their Breviaries and other Service-books, being else Quodli. p. 83. not able to holde out in pri­son, for want of mainetenance: & whiles the poore Se­culars Ib. pag. 82. were in this extremity, it was a world to see the superfluity of the Iesuits.

The 51. Proposition. Getting all the Almes to themselues.

A Dialogue betwixt a secu­lar Priest and a Lay-gentleman, Pag. 112. NEver larger almes giuen then of late yeares (for the Declaratio motuum &c. p. 27. Catholicks bestow their almes plentifully throughout the land, for reliefe of prisoners, & other godly vses:) but Quodl. p. 70. the Iesuits, pretending to be Re­ligious collectors for prisoners, and other distressed ca­tholicks, and Ib. pag. 38. having gotten Iudas his office, scilicet, to carrie the monie bagge, into their substitutes hands, dis­pose all the wealth and charity of Catholickes, (consi­sting of many thousand pounds) most sinfully, irreligi­ously, and abusiuely; they convert these pios vsus, inten­ded by the benefactors where need is, into their owne purses: or into their purses from whom they may con­iure it at their pleasures: so that A relation of the faction at Wisbich. p. 70. the expences of one Iesuit, is able to mainetaine twenty Priestes plentifullie [Page 27] and richlie; and if it so chance they doe bestow out of their Almes-purse any thing, it is not bestowed Relatio turba­rum, &c. p. 99. vpon the needy; but E [...] no [...]es vpon the Apolo­gie Pag. 213. partially as they please thēselues. A Dialogue betwixt a secular Priest & a Lay Gētlemā. p 11 [...] Thus where the Iesuits haue abundance, the poore Priests & Catholicks never suffered such great want of reliefe, & therfore A let. of A. C. pag. 20. it is to be wished, that they would spend their almes better, in hospitalitie and good edification.

The 52. Proposition. Starving the Priests.

Quodl. p. 18.MAny Priests are pined away with griefe & want of food, and Ib. pag. 178. like to die of famine, by reason of the Iesuits, Ib. pag. 198. and in Framingham castle all of them were readie to starue, as receiving no maintenāce, nor reliefe of the common benevolence.

The 53. Proposition. Domineering over them.

Elies notes on the Apol. pa. 34. THe Iesuits seeke to rule the rost, to haue all men at their becke and cōmandement, to haue nothing done without their advise and appointment, and that they will haue all Priests their prentises.

The 54. Proposition. Forcing them to yeeld the place vnto them.

A Dialogue betwixt a secu­lar Priest and a Lay gentleman. Pag. 118.IT was thought a disorderly thing, that the Iesuits being no Priests, and some say brethren, should take place before the Priests: maintained by the Iesuits, as [Page 28] a point of good nature: and albeit H. Elyes notes vpon the Apol. in the Pref. p, 8 in procession the Iesuits march in the lowest rancke, and therefore almost Quodl. p. 52. never come to procession, because they must take the lowest place; yet if a A letter of A C. pag. 22. Secular Priest meet them abroad, he must vaile bonnet vnto them: for it is a good argu­ment, Quodl. p. 16. he is a Iesuit, ergo silence, ergo yeeld the stoop in his presence.

The 55. Proposition. Disgracefull both in word and deed to Popes.

Quodl. p. 57. They haue preached openly in Spaine against Pope Sixtus the last of al holy memory, & railing against him as against a most wicked man, & monster on earth. They haue called him a Lutheran, Hereticke, they haue tearmed him a Woolfe, they haue said hee had vndone all Christendome if he had lived: and in few, Cardinall Bellarmine himselfe, as Iudge Paramont, being asked what he thought of his death, answered. Qui sine poeni­rentia vivit, & sine poenitentia moritur, proculdubio ad In­fornum tendit: and an English Doctor of our nation said, conceptis verbis; quantum capio, quantum sapio, quantum intelligo, descendit ad infernum.

The 56. Proposition. To Cardinals.

A Dialogue betwixt a Secular Priest and a Lay Gentl. pag, 8 [...]. THey report many disgracefull things of Cardinall Toledoes death, contraried by one, in whose armes he died, who said he made a vertuous ende.

The 57. Proposition. To Kings.

ITA relation of the fact. at Wish pag. 77. is to be feared least they will bring in bondage, not only Prelats, but the very Princes and Monarches themselues. For there is a Quodlibet. p. 496. marveilous contempt of Princes, Ib. pag. 283. whose proceedings they slaunder, which they ought not to doe. The French Ib. pag. 59. King for railing against him, might haue put them to death for Traitors: for Ib. pag 312.they reviled him, as oft as they thought on their expulsion, and to let passe this, Ib. pag. 173. they haue bolstred, banded, bearded, and borne out many foule matters, against the greatest and chiefest Princes on earth.

The 58. Proposition. Plotting forraine invasions.

Declaratio motuum ac tur­bationis in An­glia. pag. 17. THe Iesuits haue plotted diverse forraine invasions: yea, Ib pag. 83. they set kingdomes to sale, and talke & write of nothing, but of forraine enimies that shall invade this land. So that Quodl. p. 186. this land, by their mischievous drifts and devises, lies open to the spoile, of who that first can catch it. But Ib pag. 178. J hold him worse then mad, that would take part with these Iesuits, or invaders in truth, not­withstanding any Excommunication.

The 59. Proposition. Disposing of kingdomes.

Quodl. p. 223 ALthough they should not meddle directly or indi­rectly with disposing of Crownes, yet the Ib. pag. 62. Iesuits [Page 30] are iolly fellowes to cap crownes, to canton kingdomes and to crown Kings with ambitious Pamphlets in their hearts, A. C. let. p. 20. and, in ordine ad daemonem, aemulantes still charis­mata pessima, they busie themselues in disposing and de­posing of Crownes and Scepters, betraying one Nation over vnto the hands of another, and all this in Iesus name.

The 60. Proposition. Traitors.

THere is A. C. let. p. 11. an expresse charge of Christ to all sub­iects, reddere quae sunt Caesaris, &c. as also the inge­nerate law of all men to bee loyall to their Coun­trey: and yet the Ib. pag. 11. Iesuits proued no lesse infest foes a­gainst the late Princesse and Countrey, then Spaine it selfe was at that time, and such as laboured nothing more, then to betray that sweete portion, this sweete plot, our Country to Spaine, a meere forraine and Mo­risco nation. To this end Quodl. pag. 1. there was casting of Plots for their purpose and most advantage, aswell by plausible perswasions, in passages of speech, as also by counter­mined platformes in practicall conspiracies, for else whereto tended A. C. let. p. 64. a Blanke importing treason, wherevn­to many were requested to subscribe Ib. pag. 69. their new Spa­nish Doleman, to which day for the delay of it, they giue the daily pox, A Dialogue betwixt a secular Priest and a Lay Iesuit. pag. 93. their treasonable plots, for surprizing the Lady Arbella, for solliciting Earle Ferdinando to rise a­gainst her Maiestie, for entertaining Yorke, and Yong in the plot for firing her Maiesties storehouses, and to flie with ships and all into Spaine? &c. And the like in Scot­land. [Page 31] For by A let. of A. C. pag 8. their doctrine of Prince-killing, Quodl. p. 85. haue they not enioined one for penance to murder his Sove­raigne, and doe they not hold it for sound doctrine, that Quodl. p. 111. if one of them be commanded to murther an annoin­ted Prince he must doe his endeavour, and none hath beene wanting, as Letter of A. C. pag. 92.lately enough in the murther of the last French king, and latelier might haue beene seene in the now H. the 4. after­wards murdred also. regnant, & in our own deare Soveraigne, sundry times by the Iesuiticall hand, had not Gods hand beene the stronger, Ib. pag. 26. Three or foure of them were es­teemed Martyrs in Englād; but they died rather to their shames, for their sinnes, than to Gods glory, & A dialogue be­twixt a secul. Priest and a lay gentleman in the Preface. if her Maiestie and the State would take them at the worst, they might all bee iustly condemned for erroneous and traiterous persons. Quodl. p. 321 For out of the Jesuits doct­trine, certainely there is nothing else but treache­ries, treason, and conspiracies, and hence Quodl. p. 121 it must needes followe, that there is not a Iesuit in all Eng­land, but hath a smacke of impietie, irreligiositie, treacherie, treason, and Machiavillian Atheisme: and Ib. pag. 112. it cannot be, but as long as there is one Iesuit left in Eng­land, there wilbe mutinies, treason, conspiracies and fa­ctions, do what Pope, or Prince, or any other is able to do, or say to the contrary. Ib. pag. 153. All their plots and conspira­cies (wherof I am fully perswaded there are a great ma­ny yet lie hidden and vnknowne) tend herevnto: this is it that Ib. pag. 11. makes their bookes so full of plots, exasperati­ons and conspiracies against the Church and common weale,Ib pag. 38. that causes their mony to fly so fast over the O­cean, (A dialogue be­twixt a Secul. Priest and a Lay Gentl. pag. 112. two thousand pounds intercepted in one yeare going over) to prepare for an invasion, for an exploit in [Page 32] time to come. But how hath God favored these A let. of A. C. pag. 70. pre­varicators, Quodl. p. 196 Pharisees, and Conspirators against God and their country,Ib. pag. 47. these massacring butcherlie buyers and sellers of their deare countrymens bloud? Ib. pag. 145. Their hopes of the English Nation were vaine, Ib. pag. 264. and their Catilinian coniurations and conspiracies were not sanctified, nor blessed by the hand of God; A let. of A C. pag. 29. Gods hand was ever the stronger, and to conclude Quodl. p. 263 their evill successe shewes, that God was not pleased with them.

The 61. Proposition. Murderers of Kings, Popes, Cardinals, &c.

Quodl. p. 295. THe Iesuits and their seditious faction, do broach & publish such a kinde of doctrine, that subiects are no longer bound to obey wicked Princes in their tem­porall Lawes and commandements, but till they be a­ble by force of armes to resist them. A most dangerous doctrine, & most vnfit to be published in this age. Ib. pag 262. By this doctrine the Iesuits murdered Henry the third, and writ a discourse against him de iusta abdicatione, H 3. as if it had beene hatched in hell, Ib. pag. 311. practised against divers kings in France, Ib. 311. defeated the Polonian of his kingdom, and Ib. here in England haue sought to compasse their wicked purposes by Norfolke, Stukely & Saunders. Ib. pag. 262. For all which and many mo traiterous practises, the Iesuits are at this day an odious & detestable Generation. But though they seeke to murder wicked Princes and Ib. pag 228. pro­pose rewards to such as kill tyrants: yet it may be they will spare Popes, Cardinals, & Bishops: surely no; A. C. let. p. 26 they grow as bad as bad may be, namely to the outraging of [Page 33] that which is most holy, Quodl. p. 246. and if there be (as there are) shrewd suspitions in Rome cōcerning the death of two Popes, two Cardinals, and one Bishop already, I make no question at all, but that if hereafter, any Pope shall crosse their plots and purposes, the Iesuits wil haue such a figge in store for his Holines, that shall do so, as no Rubarbe, Angelica, Mithridate, or other medicine or Antidote shall expell the venim, poison, and infection from his heart; nor any bezar, perle, gold or vnicornes horne, long preserue his life after it.

The 62. Proposition. In Doctrine they turne all topsie turuie.

Elies notes vpon the Apolo­gie. Pag. 9. in the Pref. THey plunge themselues over head & eares into Ec­clesiasticall affaires, with such audacity and obstina­cie, as they haue turned all topsie turvy.

The 63. Proposition. By hereticall Positions.

Quodl. p. 321 OVt of the Iesuits doctrine, certainely therein is nothing els but fallacie vpon fallacie, errour vpon errour, one contradiction encountring an other, all nothing. Ib. pag. 100. & Declaratio motunm &c. pag. 29. A Iesuit mainetained this most vile, Atheall, and heathenish assertion, that one that is not a Christian may be Pope of Rome, and an A. C. let. p. 67. other Ie­suit openly and for sound doctrine maintained it, first to his Auditors in the Schoole, & at this instant open­ly in the Inquisition doth: viz: non est de fide credere hunc Romanum Pontificem esse Christi vicarium, that it is no [Page 34] matter of faith to beleeue that this or that Pope of Rome is Christs Vicar. Quodl. p. 31. To let passe their erroneous doctrin, concerning their Generals infallibilitie of truth, for de­ciding of matters, their absurd Paradoxes of Equivo­cation, Ib. p. 29. The Iesuits every way in printed Books, in wri­ten copies or Manuscripts, and most of all in privat con­ference haue taught contrarie to the beliefe of the Ro­mane Church, and therefore, A letter of A. C. p. 40. it is no marvell, if in mate­riall points of catholike faith, they oppose against the Angelicall Doctour, and be therefore at this present in dighted before his Holinesse, by the Dominicans in Spaine, for Pelagians, and sundry other kindes of Here­ticks; as also for impostors, by the Sorbonists of Paris, and all other French cleargie, as we credibly heare.

The 64. Proposition. By extravagant opinions.

Quodl. p. 138.NEver was there any religious order that tooke their course, that held such phantastical, extrava­gant, exorbitant, irregular opinions, as they do.

The 65. Proposition. Approving of the Stewes.

D. Bag shaws answer, pag 20. Fa: Weston and Archer, charged by Doctor Norden for defending the Stewes Declaratio matuum, &c. Pag 29. to be lawfull, and very necessarie; to be as lawfull, as the Pope himselfe, as if they had made (as it seemeth) a verie league with Hell, against truth.

The 66. Proposition. Abuse of Confession.

Quodl. p. 69. THEY abuse this sacred seale for the managing of worldly businesses, & herevpon it is reported, that A dialogue be­twixt a secular Priest and a Lay gentleman, pag. 35. the Pope sent a precept or a decree to the Religious houses in Rome, thereby prohibiting vnder great penal­ties, that any should vse the knowledge of a mans estate in the Sacrament of confession, to any Politicke ende or matter in any external affaire whatsoever; but the Iesuits delayed their obedience herevnto, and so they Quodl. p. 85. make confession a cony-catching or cousening tricke or slight, to picke a man, or womans purse; nay to get all their lands by it; and yet (which is more shamefull, Ib. pag. 8 [...]. though it seeme never so strange to heare) they doe ordinarily reveile confessions per tertiam vel quartam personam, vel sub incerto nomine.

The 67. Proposition. Vsing fond Revelations and Prophecies.

Quodl. p 123 THe Iesuits, and those of the Familie of loue alike, saue only that the Ib. Iesuits haue a more plausi­ble and deceitfull means to deceiue poore souls, then any one of the Familie of loue or others. Ib. pag. 244. These new Apostles, Illuminats, and extraordinarie Rabbies, haue more neere familiaritie and acquaintance with God, than any other. Herevpon, they take vpon them to Let. of A. C. 24. Prophecie of the changes and deaths of States and Statists, (though for the most part most foolish & false) [Page 36] whereby you may see, from whence their Illuminations come, and with what holy Ghost their familiaritie and correspondencie is, whereof they so much boast.

The 68. Proposition. Turne Atheists.

Quodl. p. 300 THe doctrine of the Iesuits, an open way to A­theisme, and Ib. pag. 113. there is not a Iesuit, nor a Iesuits fautour any where to be found, but hath a foule tast of Atheisme, either directly perse, or indirectly, vir­tute primi & principalis agentis.

The 69. Proposition. Are at strife with others.

A dialogue betwixt a Secul. Priest and a Lay Gentl. pag. 83. THere is continuall, bitter strife, betweene them, & the Dominicans in Spaine.

The 70. Proposition. Among themselues.

Quodl p. 236. THe Iesuits often at open warres by brawlings, wranglings, contentions & chidings amongst them­selues, defaming, backbiting slaundering, & sup­planting one another, Ellies notes vpon the Apol. Pag. 2. what doe I say write? Nay, doe so calumniate one another, and as it were teare in peeces the fame, name, and good renowne one of the other, and A. C. let. p. 45▪ both at Framingham and elsewhere, agree like cat and dogge within it selfe.

The 71. Proposition. Against Schoole Divinitie.

A Dialogue betwixt a secular Priest and a Lay gentlemā. p. 119ALL our Students, by Parsons and Creswels means set to Positiue Divinitie, and not suffered to bee Philosophers, or Scholasticall Divines, Quodl. p. 278 because scientia inflat.

The 72. Proposition. Men that cannot erre.

THey say Quodl. p 320 themselues that their Societie cannot erre, Ib. pag. 331. in any act, word, or thought, such Lords, lawlesse Sirs, and Legifers they take themselues to be; thinking A let. of A. C. pag 24. their Societie more perfect than a Generall Councell, and talking much Quodl. p. 31. concerning their Generals infallibi­litie of truth for deciding of matters; whereby A let. of A. C. pag. 46. you may see, how erroneous a Societie these Loyolians are, and how no assurance it hath at all of the holy Ghost, wherein it vaunts it selfe equall with the Pope and a ge­nerall Councell.

The 73. Proposition. Full of Noveltie.

Quodl. p. 147 THe Iesuits are wholly sicke of the fashions, Ib. pag 144.147 and must needs smell, or haue one tricke of innovation or singularitie in every thing: for like Ib. pag [...]2. newe vpstart squibs, and strange men, all must consist of innovations, novelties, and new names amongst them.

The 74. Proposition. Intemperate writings

A let. of A. C. pag. 4.THe Iesuits writings are fowle, and full both of in­temperance and vntruth. A shame that inke and pa­per, & the presse, should be so abused; for they do A dialogue betwixt a Secular Priest and a Lay Gentleman in the Preface. vse, the most odious tearmes, that the Divell or malice is a­ble to invent.

The 75. Proposition. Libellers.

H [...] Elyes notes on the Apol. pag 219. & 225.THey blame others for Libells and verie D. Bagshawes▪ answer, p. 24. vnpriestly Pasquils, & yet write themselues, H. Elyes notes vpon the Apol. pag. 220. giving Hereticks occasion of laughter and mocking.

The 76. Proposition. Write much.

Quodl. p. 71.THe Secular Priests write not so many bookes as the Iesuits doe: the reason may bee, money makes the presse goe, and thereof Ib. pag 38. it cannot bee but they haue infinit treasure in their hands.

The 77. Proposition. Forbidding others.

Colletons de­fence of the slaūdred Priests pag. 197. PRiests Bookes accounted hereticall, as in Bulla Coe­nae Domini, bereft of all manner of helping them­selues, and Quodl. p. 337. it stands vpon the Iesuits to suppresse all writings.

The 78. Proposition. Seducers of youth.

Declaratio motuum &c. in Anglia pag. 84. & 132. THey draw the best wits into their Societies, by vndue and wicked meanes, so as Quodl. p. 279. the case now standing, no Catholicke is to send their children or friends thi­ther, for feare A. C. let. p. 40. of banker upting them both in spiritual & temporall patrimonies. For Quodlib. pag. 141. they that go or send their children, doe either by consequent cast themselues into a voluntarie slaverie, as bad as if vnder the great Turke; or else they must change the true nature of an English heart, and become traitors or fautors of conspiracies, against their Prince, country, and dearest friends; and I Ib. pag. 141. conclude by a probable coniecture, there is not one amongst a 100. that goes to be a Iesuit, that hath anie true Religious intent in him.

The 79. Proposition. Admit none but rich men into their societie.

A relation of the faction be­gun at Wi [...]bich. pag. 72. THey fawne vpon men of noble birth, especially if they be rich, and inveigle them to sell all that they haue, and enter into their Societie and likewise women are induced by them to become Nunnes: but Elies notes on the Apol. p. 212. none are welcome without mony, or commendations: as for example, A dialogue be­twixt a secular Priest and a Lay Gentlemā p. 121 at the college of S. Omers only for children, none can haue place there, vnlesse he bring with him fortie pound, or fiftie pound, or more; or haue some good annuitie to maintaine him. So that you may obserue Quodl. p. 137. three sorts of men admitted in their Societie, men of wit [Page 40] wealthy or worshipfull, Ib. pag. 137. such as may bring some gaine helpe and means to their further preferment, & advance­ment here on earth.

The 80. Proposition. Teaching gratis.

Quodl. p. 69. THeir teaching gratis is dangerous: Letter of A.C. pag. 68 For I haue heard of a certaine familiar Iesuit, who erected a kinde of familie of loue by his night Lectures to his faire femal-auditors, thus in truth Quodl. p. 137 they doe not all things gratis, and of pure devotion.

The 81. Proposition. Irreverence to Parents.

A. C. let. p. 15. THe Catholicke children of either sex after their be­cōming Iesuited, do very scandalously neglect their filiall duety and reverence to their Parents, and which is worse, cleane set them at naught: such swolne and Puritan spirits these Fathers haue put into them.

The 82. Proposition. Make them worse and worse.

Declaratio motuum &c. p. 129.MEn send their children vnto them holy, godlie, peaceable, simple, and abounding with the spi­rit of God; but within a short time, they are, God knowes, cleane changed and altered from what they were.

The 83. Proposition. They are well followed and favoured.

Declaratio motuum, &c. Pag. 12. THe Iesuits haue many, both of the Cleargie & Lai­tie secretly devoted vnto them, & Quodl. p. 123 they are brought into such a fooles Paradise, that Ib. pag. 122. the people inchanted by them, will not beleeue any thing against them. Thus Ib. pag. 78. do they carry poyson in their tongues vnseene, and in­fect all vnknowne that gaze and admire at them: sed haec est potestas tenebrarum, but the best is, Ib. pag 17. all their fautors are either foolish, ambitious, or needy.

The 84. Proposition. Especially by women.

Quodl. p. 17. AS all Heresies began with talkatiue women, (Ib. 65. these of nature being as flexible to yeeld, as credulous to beleeue) Ib. in the Pre­face. so Silly women more devout than discreet, (as alwaies in extreames, either Saints or Devils,) Ib. pag. 39. poore soules do mightily dote and run riot after them, Ib. pag. 16. amōg these they title tatle, and lull babies a sleepe, and Ib. in the Pref. the ig­norant multitudes of the Iesuits do vse most women gos­pellers, trumpetters of their praise, & Ib. pag. 40. with these womē-tatlers & women-Gospellers, the Secular Priests are much troubled: but in the end, their fraud will appeare, Ib. pag. 65. whē these hot Ladies shall lay their hands a little heavier on their hearts, with mea maxima culpa.

The 85. Proposition. Do all for gaine.

[Page 42] Declaratio motuum, &c. pag 10. IT was a graue censure of Cardinall Allen concer­ning the Iesuits: that they sought more their owne commodity, than the students weale, or Gods glorie. A dialogue be­twixt a secul. Priest and a lay gentleman Pag. 115. For they are much moved with temporall commodity, Declaratio motuum, &c. pag. 23. seeke their owne good; and A let. of A.C▪ pag. 20▪ their kingdome is wholly of this world. ^e In their worldly wealth they settle like bees in soile, Ib. and by reason of such their riches, they neglect Gods honour, by preferring their owne before it. Quodl. p. 73. Thus do they dispose of last wils of the sicke, thus loue they to intermeddle with the marriages of many, with their temporall goods, and indeed with al things. Al­waies taking that course with all men, that something happen vnto their share; having mindes indeede of no­thing▪ but of their owne gaine; and accordingly, A Dialogue betwixt a secu­lar Priest and a Lay gentleman, in the Preface. all mens fortunes graces favours, and actions whatsoever, shalbe evil thought of, which are beneficial to any, with out a commodity to their Societie: and yet neverthelesse, Quodl. p. 94. there is no enquiring after their lands, if they doe, this shall be their answere, mirantur superiores.

The 86. Proposition. They get great summes of mony into their hands.

NOw let vs consider Quodl. p. 315. what huge masses of mony, & infinit treasures the Iesuits haue every where, in England, and Ib. pag. 187.186 other Countries, Let. A. C. pag 20. even from the Indies. Ib pag 315. Some one of them hath receaued many thou­sand pounds. Ib. pag. 38. A french Iesuit reported, that the King of France gained three millions of gold at their expulsion thence; so that it cannot be, but Ib. pag 91. they daily and nightly encreasing their riches, and enriching their Cofers, haue [Page 43] infinit treasure in store, for an exploit in time to come; expecting a time no doubt, when to drawe it forth, to their most advantage. Thus, whiles Declaratio motuum ac tur­bationis in An­glia. pag. 47. other Orders want, the Iesuits abound: Ib. pag. 85. they vow, and others feele pover­tie. A letter of A C. pag. 21. They may truly say, Domine quin (que) talenta dedisti mihi, ecce alia quin (que) suffuratus sum. Now Ib. pag. 20. if it appeare to all men, that by meanes of such their wealth they trouble all Europe, by setting kingdomes at odds, by so­wing of factions wheresoever they come, by ambitio­ning aboue all Religious Orders in holy Church, que­stionlesse this will in the end be their destruction.

The 87.88. Propositions. Resort only to rich mens houses, and there domineere

Quodl. p. 36. NO man Master of his house where they may beare swaie and be admitted of: but Declaratio motuum, &c. p. 28. they neg­lect the poore, and hant only rich mens houses. For A relation of the faction at Wisbich. pag. 73 they skorne to come to any, but where they may be daintily and costly entertained, they looke not after the Cottages of the poore, nor minister their helpe to them, be there never so much need; Quodl. p. 68 but all their resort (as I haue said) is to Noblemen and Gentlemens houses, where they domineere over Tenants, children, servants, and all.

The 89. Proposition. Build and governe Seminaries.

The hope of peace, pag. 21. THere are certaine Seminaries in Spaine built by the Iesuits, which would be better employed in the reliefe of the poore. And H. Elyes notes vpon the Apol. p. 213. the king of Spain [Page 44] hath ever since the yeare 1583 given thē 2000 crowns by the yeare; the payment procured by Father Parsons, so Quodl. p. 76. that all the Colleges beyond sea, are now vnder the Iesuits tyrannie, as may be seene by Ib. pag. 300. the most egregi­ous, tyrannicall, vsurpate, intrusiue auctoritie of the Ie­suits, gotten over all the Seminaries at Rome, at S. Omers in Spaine, and at Doway.

The 90. Proposition. Take all into their hands

Elyes notes on the Apol. Pag 34.THe Iesuits seeke to rule the rost, to haue all men at their becke and commandment, and so A relation of the faction at Wisbich. pag. 69 misera­is the state of Catholiks in England, that all must de­pend on them. Quodl. p. 9. As though the fee simple of all mens acts, words, and thoughts were in their gift, to raise and let fall the price of all at their devotion. And therefore of all Orders Quodl. p. 24. the Capuchins liue best with the Iesuits, be­cause the Iesuits would willingly haue all, and the Capu­chins would willingly haue nothing, but even to keepe soule & life together.

The 91. Proposition. Enterdeale with the Civill Magistrate.

Quodl. p. 188 THe Iesuits haue continuall enterdeale with the Ci­vill Magistrates, Relation of the faction at Wisb. pag. 75. with Heretickes, and men of a suspected Religion.

The 92. Proposition. Betraying some vnto the Enimie.

Ib. pag. 79.IT is feared they doe indirectly betray some vnto the enimies.

The 93. Proposition. Bring others vnto their ends and afterwards slaunder them.

Ib. pag. 78. THe Iesuits are so cruell, as that they haue not only brought many excellent men to a miserable end, by Ib. pag. 75. driving them into desperation, and to take some mi­serable course, but haue reproched them after death.

The 94. Proposition. Laying a foule imputation on those that leaue them

WHen any one leaues their Religion for the better, Quodl. p. 44. they blaze abroad, that the party was once long agoe reiected, and never ac­counted of amongst them, but let alone, for that they knewe what end he would make before hand.

The 95. Proposition. All for a Monarchie.

Quodl. p. 182. THe Iesuits fish for a Monarchie, Ib pag. 324. & haue at all Christendome for both states Ecclesiastical and Tempo­rall: but A relation of the faction at Wisbich. p. 71. especially they challenge a spiritual Monarchy over all England, by Ib. pag. 74. right or wrong seeking it, so that Quodl. p 234. all the Iesuits aime at one marke, and one course, and conceaue one and the same generall hope, to haue Eng­land a Iaponian Monarchie (as once one tearmed it) or an Apish Island of Iesuits.

The 96. Proposition. Hated of all Orders.

Quodl. p. 75. THeir Order is mightilie impugned, Ib. al Orders being against them.

The 97. Proposition. Their spirituall exercise.

A Dialogue betwixt a Sec. Priest and a Lay Gentleman, pag 116.THey vse their exercise as a chiefe meanes to catch the Schollers: some of their owne Societie much condemning them for it, and A let. of A. C. pag. 61. by the abuse of this Quodl. p. 83. false kind of spirituall Exercise, they make boot & havocke of Catholicke Estates, (for therefore was it devised by the Jesuits thereby to fleece charitable peo­ple.) A Dialogue betwixt a secular Priest & a Lay Gētlemā. p. 116 Father Parsons and Father Creswell, are most zea­lous in this point, these are noted for Fishers, Piscatores Patris Generalis, that emploied their wits and labours, to draw vnto them the best they could finde every where.

The 98. Proposition. Their Discipline in their Colleges.

Relatio motu­um, &c. p▪ 135. THeir Discipline is with great severity, many are dis­couraged therewith. Colletons iust defence p. 5.259 Two cannot speake togi­ther without a third, nor the students of one chamber recreat their fellowes of an other, A Dialogue betwixt a secu­lar Priest and a Lay-gentleman, Pag. 121, 112. For they must re­creat with none, but such as they are appointed vnto. Ib. pag. 122. And in everie companie of Schollars, the Iesuits haue their Spies, which they call Angeli Custodes, which lie in [Page 47] wait what they cā heare said, or see done by any Schol­lar, and forthwith carry it to the Superior. Ib. pag. 121. No Schol­ler can write letters abroad, or receiue any without li­cense and surview of the Iesuits their governours; no not to the fellowes of the same College. Quodl. p. 55. There are many like Turkish cruelties, especially in enioyning there Schollars penances; some for breaking their fasts in a cookes house, others for eating a little milke, others for washing themselues: some put to pennāce of bread and water, for not asking penances, some for slipping with their tongues; one violently pulled by the ears for calling a lay-Iesuit Hermanno that is brother, for Father.

The 99. Proposition. Feare a visitation.

A Relation of the faction at Wisbich. pag. 79. THey feare nothing more than to render an account of their dealings, or to heare of their lewdnes.

The 100. and last Proposition. Their fall prophecied and wished for.

Quodl. p. 19. IT is observed by men, how Religious Orders haue their periods and times, and againe, Ib. p 74. that at the ri­sing of every new Order, some are raised vp to bee a curbe to that Order: this being so, (D. Bagshawes answer, pag. 8. as some of the Tē ­porall Magistrates haue told the Iesuits) that Iesuitisme from a Serpigo, is become a Gangraena, it must therefore be cut of. Quodl. p. 175. For we are perswaded they will be drawne to such matters, as, a visum est spiritui sancto & nobis, must iudicially passe in definitiue sentēce against them, [Page 48] and the A relation of the faction at Wisbich. p. 7.7 Pope is to bee entreated to lay the axe to the root of the tree, & cut of this pride of the Societie sprea­ding it selfe farre and neere. Ib pag. 77. Quodl. p. 188. For vnlesse a damme bee set against the streame thereof, the raging course will burst asunder all bands of honestie and modestie, and carry away headlong many with the force thereof. It is high time to looke to them, Quodl p. 128. for they are become al­ready incorrigible of any Prince, Prelate, or People, Ib pag. 45. & therefore a heavy destruction, ruine and downefall is likely to come vnto their Societie: and surely, The Copies of certain discour­ses, pag 118. their fall without some speciall miracle is incurable. Quodl. p. 58▪ And they are like enough to be expelled by force, these contenti­ons cannot end but with bloud. Ib. pag. 50. For as they liue iust Templarlike in all things, so Ib. pag. 46. there wilbe a right Templa­rian downefall. Ib pag. 19. And all ought to assist to the pulling down of these seditious, Templarian, Iesuiticall, Sectaries, and Ib. pag. 316. banishing them out of all the Christian world. In the meane time, I conclude with this praier of the Se­cular Priests. Ib. pag. 141. Cursed be that houre, that ever they got entrance into the College, and cursed be the time that e­ver they set foot on English ground, and a triple curse vnto them all, that to maintaine their ambition, pride, & seditious factions, haue scandalized the whole Chri­stian world. Amen faxit Deus.

[Page 49]HEtherto, by Gods especiall providence, we haue made a generall description of the Iesuits, com­prising their doctrine, discipline, policie, fashion and manner of life; now it remaineth, that by way of Appendix, or for a small conclusion, (because it is a true saying, that generalia non probant,) we descēd vnto some particulars, and come from the Thesis, vnto the Hypo­thesis, exemplifying their villanies & impieties by some particular instances to be given, and for brevities sake, we will present vnto your iudicious eie, the liuely pi­cture of an absolute Jesuit, one shal answere for all; a man of An other e­qual nay farre aboue that wor­thy pillar of the Church S. Aug. the Doctor An­gelical S. Tho­mas Aquinas, the most subtle disputer Doctor Sco [...]us is the top of wit. Quodlib. p. 72. incomparable learning, Ch. Pagets answere, p. 22. superlatiue know­ledge, transcendent zeale, for devotion pietie and other good qualities, generally reputed amongst the vulgar sort of people, beyond the degrees of comparison; to wit, Father Robert Parsons, our coūtryman, a Iesuit, who is Most esteemed amongst the Ie­suits for his wis­dome and other good parts. A Dialogue betwixt a Secular Priest and a Lay Gentl. pag. 85. thought to haue few persons like, none before him, in the Practicall, or Speculatiue part, in Positiue, or School-Divinity, in State businesses, or Church affaires in what kind soever. Now if this man, a Iesuit, and one of the chiefest amōgst the Fathers of that Society, shal be found in the particulars of his life and conversatiō, to haue bin no A dialogue betwixt a Secular Priest and a La Gentleman pa [...] 109. Saint nor sincere honest man; but a A. C. let. p. 38. man of the only scandall, and turbulence, both to our church and country,Ib. the vnfaithfullest, prowdest, bu­siest, & vnderminingst man that liued, Quodl. p. 217 a lewder person than whom is not: D. Bagshaws answer, pag 3. most exorbitant, & discomposed, Quodl. p 109 a sacrilegious bastard, Ib. pag. 128. bastardly runnagate, filius po­puli, filius peccati, filius terrae; Ib. pag. 108. a dangerous Polypragmō, Ib. pag 187. Archstatist, I Colletons defense, p. 255. Archdeviser, Quodl. p. 156. Summus Pontifex, or iudg-paramont on Earth, Ib. pag. 97. impious caitife, Ib. pag. 160. Atheall Strata­gemitor, [Page 50] Ib▪ p. 237. busie-headed; a Ib. most diabolicall, vnnatural, and barbarous butcherly fellow,A dialogue be­twixt a secular Priest and a Lay gentleman, pag. 106. exceeding bold, and of great vndertaking, Quodlib. p. 284. an impudent calumniator, Ib. a most scurrilous traitour, Ib. p 298. like a right Puritan, a Ib. pag. 286. newe Anabaptist, or king Iohn of Leyden, Ib. pag. 237. violator of al laws contemner of all auctoritie, Ib. pag 288. naked of all honestie, wis­dome or iudgement, Ib. pag. 237. monopolie of all mischiefe, Ib. a staine of humanity, an impostume of al corruption, a corrupter of al honesty, Ib. pag. 330. exlegal legifer, Ib. 295. very peremp­tory, sly, and saucie, impudent, Ib. pag. 242. falsehearted Cataline, a Ib. pag. 129. zoilus, a Timon, an hispanized Cameleon, like Ib. p. 130. Prote­us, wretched seed of Cain, and sonne of Beliall, Ib. p. 242. monster of mankinde, Ib p. 237. worthy the name of a beast or a Divel, Ib. p. 242. fitter for hel then for earth, Ib. p. 325. an Antesignan or imme­diate fore-runner of Antichrist; and in few, a Ib. p. 121. most vn­worthy, dishonorable Prelate: if I say al these, and sun­drie other bad qualities be to be found compiled togi­ther in one English Iesuit, what lewdnes, villanies, mis­chiefes and impieties, may wee expect to come from that viperous brood, dispersed over al the world, and de­vided into so many hundreds of Colleges & thousands of persons? Surely, ether this wil be sufficient to make al sorts of men to loath their liues, detest their māners, and quite abandon their wicked Societie; or els nothing wilbe sufficient: and it is not to bee doubted, but that Almightie God, who hath a iust eie, and a sure hand, wil in the end (when the measure of their iniquities shalbe fulfilled) poure out his heavy wrath and indignation vp­on them, and recompense them their owne vnto the full: such height of pride, must needs haue a fal, and such a fal must of force be verie grievous, which is occasio­ned [Page 51] by so manie foule, enormous, and grievous sinnes: which that we may learne to shunne and avoide, as the Lacedemonians were wont to set drunken men before their children, to make them see, and seeing to detest the beastlines of that vice: so wee will propose and set be­fore your eies, the picture of Father Parsons a man drūk with the cup of spirituall fornications, and long exerci­sed in all kind of villanies, that the childe of God may learne to detest him, and in him all such blasphemous wretches, impious brood, and progenie of vipers, if hee wil eschew iram venturam. Doctor Bag­shaws answere, p. 39. It is reported that diverse Papists heretofore haue gone about to set out Parsons life, but we see it is not done, wherefore, seeing they haue surceased, whether discouraged with the waight or the length of the businesse, I know not, it shal not, I hope, proue distastful vnto any, if the same be described by a Protestant, dulie collecting the same, like so many broken pieces out of diverse workes of learned Papists, whose auctorities cannot iustly be excepted against, as being either eie or eare witnesses to all that shalbe spo­ken, and thus having shewed you the cause, we come now to speake of the person Father Robert Parsons.