UPon the first Institution of the Society and religi­ous Order of the Jesuites, it was generally look'd upon as a Tree planted in the Vineyard of Christ, where of the fruits should be an Antidote a­gainst the poison of Heresy, and whose blossoms should be no other then those of Christian and Religious works, for the edification of, and reduction of those souls that otherwise were likely to stray. And such no doubt it was intended by the Founder thereof, Ignatius, and such, it is to be thought, continu'd while it was cultivated by those first Fathers, from whose Piety, and austerity, as it deriv'd vigour and life, so did it sorce the esteem and veneration of all. This glorious Tree spread it self into two Branches, one of Love towards God, the other toward their Neighbour. So that considering the smalness of its roots, it is almost incredible, what a­bundance of fruit it brought forth, in the excellent edu­cation [Page 2]of children, the saving of souls, and the propa­gation of Christian and Catholick Faith.

But the indefatigable Enemy of Mankind, the De­vill, who is exasperated at all manner of good, and whatsoever hath the least tendency to reformation, dis­cover'd his earnestness and subtilty to destroy this glo­rious tree, and with it all the fruitfull advantages the world expected to reap thereby; taking occasion even from the greatness it self of this Religious Order, and from that admirable improvement which it had made in so small a space of time, to pervert the first Institution thereof, with artifices, sycophancy and insinuation. In­stead of these two branches of Charity towards God and man, now utterly dry'd up, he hath engrafted two others, one of self love, the other a spirit minding only the advantages of this World. Which how great a prejudice it hath prov'd to the Christian Religion in all parts of the world, if that be the designe of the present DIS­COVERY to demonstrate. Wherein, I speak it in the presence of the All-seeing. I shall not advance any thing out of passion or interest, but that whatever is done, proceeds from an innocent zeal to the publick good, and a tendernesse to the welfare of the Society it self, as also to the end, that Princes being acquainted with their artifices, may, for the benefit of the people they govern, by timely remedies, prevent and clude them.

It is therefore to be noted, that the Society of the Je­suits spreading and enlarging it self more and more by their undertaking the education of Children (a design no doubt acceptable to all Cities and Kingdomes) they accordingly, upon their first Institution so farre in­gratiated themselves with Princes, that in a few years they diffos'd themselves so far as other Orders had done in many Centuries.

This unexpected arrivall to Greatness, which ever works a strange alteration in mens minds and hu­mours, rais'd in the Successors of Ignatius such a high [Page 3]opinion of, and love to their own Society, that vain­gloriously hence concluding themselves more bene­ficiall to the Church of God, and such as had made a far greater progress into the business of Reformation then all other orders, they thought it their main concern­ment to endeavour it's further growth and enlargement, that is, (to give it you in their own words) to pro­mote the Cause of Christ, the advantages of his Church, and to improve the Patrimony of Jesus.

And here can I not but wish my self the subtilty of Aristotle, and the eloquence of the Romane Orator to discover and express the miraculous wayes whereby they effect their design (a thing that by reason of its novelty seems incredible) and daily enlarge the jurisdiction of their Society. But I shall think it sufficient to glance only at some few things, leaving it to other mens judgements to make what glosses they shall think fitt thereupon, and to conceive an Idea of those men suitable thereto. The ensuing heads therefore I desire the Reader to take for the ground of his discourse.

The Fathers of the Society finding that their teach­ing, preaching, administration of the Sacraments, and other religious and Monasticall exercises contribu­ted not so much as was expected to the raising of them to the greatnesse they aspired to, were forc'd to think of other wayes to effect their design. For though (as is said) they were entertain'd at the beginning with all kindness by many people, yet in process of time they perceived that, through dissatisfaction, or some other occasion, those that had honour'd them be­before withdrew their affection from them; where­fore fearing their growth should determine in their infancy, they found out two other wayes to keep up, and to enlarge the greatnesse of their Or­der.

One was, by calumnies and crafty insinuations to raise in the minds of Princes, and consequently as ma­ny others as they could, a base opinion of all other Re­ligious Institutions, making them despicable by discove­ting their impersections, and like subtill Politicians, building up their own greatnesse upon the ruines of others. By this means got they our of the hands of the lawfull Possessors, many Monasteries, Abbeys and other Spirituall revenues, depriving those Religious men that formerly enjoy'd them, both of them, and all that belonged thereto.

Another was, their pragmaticall engaging them­selves in Affairs of State, thrusting themselves into the interests and concernments of Christian Princes. To bring this to effect, they have as subtill and artificious a device as any the world was yet acquainted withall; into which, as it is hard to penetrate, so is it almost im­possible to make a sull discovery thereof.

Rome is the constant residence of the chief of the So­ciety, commonly known by the name of General, or Pather Generall, to whom all the rest render exact obe­dience. Besides him, there are for the most part resi­dent in the same place certain persons chosen from a­mong the other Fathers, who from the Assistance they alwayes give Him, are called his ASSISTANTS. Of this quality there is one at least as a Representative of every Nation, who, from the Nation he represents, takes his name. Hence, one is stiled the Assistant of France, another of Spaine, a third of Italy, a fourth of England, a fift of Austria, and so of all Provinces and Kingdoms. Their main business is, to give the F. General an account of all Occurrences of State in those Provin­ces and Kingdoms whereof they are the respective As­sistants. This they perform by the means of their Cor­respondents, who, upon that design, have their residen­ces in the principall Cities of the Provinces and King­dom; where they are. And these are perpetually shuf­fling up and down to inform themselves of the State, [Page 5]quality, nature, inclination and intentions of Princes, and take advantage of all opportunities to advertise the Assistants of such accidents as they have discovered. These no sooner receive them, but they disburthen themselves of all into the bosom of the Father Generall, who thereupon calling his Assistants to Councell, they do as it were anatomise the whole world, comparing and ballancing the interests, concernments and designs of all Christian Princes. Here they consult of all fresh intel­ligence receiv'd from their Correspondents, and curi­ously examining and conferring them together, it is at last resolv'd, that the affairs of such a Prince shall be pro­moted, the designs of another oppos'd as they shall conceive most for their interest and advantage. And as it is possible, that the stander by may better see the re­sult of a Plot, then the Gamester employ'd in it; so is it likely, that the Fathers of the Society taking as it were a generall view of the interests of all Princes, are the better able to observe the circumstances of place and time, and effectually advance the Affairs of that Prince who is likely to prove the greatest favourer of them.

It is certainly a thing evil in it self and insuppertable, that a sort of men devoted to a Religious life, should so much inter meddle with matters of State, it being their duty to provide for the welfare of souls, as such as had to that end taken leave of the concernments of the world. But it is to be considered, that the Fathers of the Socie­ty, are, as to this point, more intangled then those who have the management thereof, and for many pernicious consequences arising thereby, this procedure of theirs will be found most mischievous, and consequently such as requires a speedy and effectuall remedy.

For, in the first place, the Jesuits are Confessors to the greatest part of the Nobility in all States and Kingdoms that acknowledge a submission to the Church of Rome. Nay, that they might be the more ready to entertain these, and none but these they make no small difficulty [Page 6]to admit ordinary persons to their Confessionaries, aim­ing rather at an Empire over the Consciences of Princes, themselves. By this means do they craftily dive into the designes, resolutions and inclinations as well of Soveraigns as of Subjects, whereof they immediately in­forme the Father Generall or his Assistants at Rome. Now to perceive and be satisfy'd what prejudice this must needs be to Princes, and what rubbes may be laid in their way when they imagine their affaires in a faire and secure posture, a man needs no extraordinary mea­sure of understanding.

Secondly, since secrecy is a proper and inseparable ac­cident which so attends the safety of a State, that with­out it treacheries, circumventions, and so ruine must needs follow, it is not to be admir'd Princes should be so secure against those who discover their secrets, pu­nishing them as the most dangerous of their enemies. And whereas on the other side, the understanding of a­nother Princes designs makes a man the more circum­spect, and more able to judge of his own condition, it is accordingly ordinary with them to be at vast charges in the maintenance of Ambassadours and Intelligencers; and yet are many times deceiv'd in the accompt they re­ceive from them.

But the Jesuits, that is, their father-Generall, and his Assistants making their advantages as well of Confessions and Consultations, whereof their Corespondents residing in all the chief Cities of the Christian world, give them an account, as by the means of some other their Adhe­rents, (of whom we shall have something to say hereaf­ter, are most faithfully and punctually inform'd of all determinations concluded even in the most secret Councells. Insomuch, that they have a more particular knowledge of the power, possessions, expences and de­signs of Princes then the Princes themselves have, and this without any other charge then that of the carriage of their Letters; which yet in Rome alone (as I have it from the relation of the Persons employ'd about [Page 7]those affairs) amounts to seventy, eighty, nay, some­times a hundred Crownes of Gold to one Courrier or Messenger.

Coming then by this means to know exactly the Af­fairs of all Princes, they do not only do ill offices be­tween them, but wound their reputation with their own subjects, depressing or advancing their concernments at their pleasure. And that they can with the lesse diffi­culty do, for that by the same way of Confessions and Consultations they serpent-like glide into the very secrets of the peoples soules, knowing who stand well affected to their Prince, who dissatisfy'd and exasperated. So that by these relations which they have of State-affairs they may easily sow discord among Princes, raise thousands of jealousies, and by their insight into the Subject's affections, raise commotions and tu­mults, making the person of the Prince contem­ptible.

From all which there can be no lesse inferr'd, then that there is not any thing may prove more dangerous to the State, then that a Prince should discover himself by Consession or otherwise, or that he should permit any of his Confidents, Favorites, Secretaries, Coun­sellours, or others his chief Ministers should make their Confessions to persons that are perpetually sifting mat­ters of State, and making their advantages thereof to insinuate into the favour of Princes. For there are men of other Religious Orders, comparable for life and Learning to any among the Jesuits, who may with the more safety be employ'd, out of consi­tation that they attend nothing more then the cul­tivation of souls, and the Government of their mo­nasteries.

Thirdly, which is a greater discovery then hath been made yet, the world is to take notice, that there are four sorts or degrees of Jesuits. The first degree is compos'd [Page 8]of a number of secular persons of both sexes, that are taken or admitted to be of the Society, living accor­dingly under a certain obedience, which themselves call an implicite Obedience. These are guided in all their acti­ons by the advice of the Jesuits, resigning themselves in all things absolutely to their conduct. Those that are ad­mitted to this degree, are for the most part Gentlemen, and Gentlewomen, rich Widows, wealthy Citizens, and Merchants; which like a Plantation in the Indies, bring in to the Jesuits a very vast revenue of Gold and Silver. Of this kind are those Women, who in Italy, are called Chettine, who are by the subtill perswasions of the Je­suits induced to forsake the world, when in the mean time they take a care to disburthen them of their Jew­els, apparrell, and ornaments, houshold stoffe, and in a word, if there be any thing, of their estates of great value.

The second degree consists of men alone, and that cheequer'd as well with Priests as Laywen, yet such as live wholly after a secular way, being not oblig'd to a regular life. These are a sort of people who by the me­diation and recommendations of the Jesuits, c [...]eep into Pensions, Abbeys, Benefices and other revenues; but they vow to put on the habit of the Society, when ever it shall please the Father General to require it of them, for which reason they are called Jesuits in Voto; and of the labours of these men, the Jesuits make no small ad­vantages in order to the erection, and settlement of their Monarchy. For they maintain in all Kingdoms and Provinces in all Princes Courts & Palaces of Great-men such of this degree [...] they know how to make use of; as shall be further discovered in the seventh point of this discourse.

The third sort of Jesuits are these who are resident in Monasteries. These are either Priests, Clerks or Con­verts, who may at the pleasure of the Father General. be dispens'd with, as to any thing relating to their Proses­sion, though of themselves they have no power to leave [Page 9]it. And these being such as have no Office of impor­tance in the Community, do for the most part simply obey in any thing they are put upon by the Supe­riors.

The fourth sort is that of Politick Jesuits, to whom is committed the management of the Affairs of Religion, and the regulation of the Society. And these are they, who being tempted by the Devill with the same tempta­tion, that Christ had in the Gospel, viz. All these things will I give thee, have taken the Tempter at his word. Upon which account it is, that they so much endeavour to reduce their Society to an absolute Monarchy, and to place the head thereof at Rome, the centre where all the principall affairs of the Christian world meet. There constantly resideth the grand Monarch of these Politici­ans (their Father General) with a great number of others of the same Institution, who having receiv'd informati­on from their Spies of all such weighty and important businesses as are to be canvass'd in the Court of Rome, they presently call a Councell, and having in the first place taken order to secure their own interests, every one in particular makes it his businesse to go their cir­cuit through the Courts of Cardinals, Prelates and Am­bassadours. Their businesse with these is cunningly to shist their discourse to something relating to the busi­nesse then in hand, or shortly to come upon the stage, representing it to them after what manner they please, so disguising it, as [...] m [...]st for their interest, so far as if need be, to sh [...] black in stead of white. And where­as the first represent [...]ons of a businesse made by men pretending to sincerity and the strictnesse of a Religious life cannot but make the more remarkable in pression in the mind of him that they are addrest to, the conse­quence is, that Affaires of very great importance treated by the Ambassadors of Princes, and other grave persons, in the Court of Rome, have not carried on with the suc­cesse expested by the Princes therein concern'd meerly through the sycophancy of the Jesuits, who by their [Page 10]adulterate relations had so shuffled things, that there was but little credit left for what might be alledg­ed by the Ambassadors and other Agents employ'd therein.

The same tricks they play the Prelates of Rome, they also put upon other Princes, either by themselves, or by the means of their Pensionary Jesuits, out of Rome. So that it may well be concluded, that the greatest part of what is done all over the Christian world, passes through the hands of the Jesuits; and those only take effect, a­gainst which they make no opposition. Stupendious and inexpressible are the artifices and insinuations they make use of in this kind, which though it is impossible for me to decypher, yet may it not haply be so ob­scure to those Princes, who shall seriously observe the slight Character I have here given of them. For if they do, they presently reflect on the things that are past, and as they must needs be more and more convinc'd of the truth of my discourse, the more they call to mind with what Art things have been handled, so will it still fur­ther them in the discovery of what seem'd so strange and marvellous to them. Nay, not content with this close artifice, whereby they insensibly thrust themselves into the Affaires of the world, out of a confidence that it is the only means to attain that Monarchicall Super­intendency at which they aime, they were so insolent as to petition Pope Gregory XIII. "That for the time to come he would publickly countenance their Project. And thence taking occasion to commend it to him un­der pretence of the publick good of the Church, they required that he would command all his Legates and Apostolicall Nuncio's to take to them every one for his Companion and confident, some Jesuite, by whose Counsell he should be governed in all his acti­ons.

Fourthly, by these crafty insinuations, and their infight into Affairs of publick concernment, the most eminent among the Jesuits have gain'd the love of ma­ny [Page 11]Princes, as well Temporall as Spirituall, whom they have the confidence to perswade that they have said and done many things for their advantage; and this proceeding of theirs is the Damme of two very con­siderable inconveniences. The first is, that, abusing the favour and friendship which the Princes had for them, they have made no difficulty to disgust many private, though otherwise rich and Noble Families, usurping the wealth of Widowes, though with the ex­posing of their Retinue and Relations to extreme mise­ry: enticing, to embrace their Institution, and to fre­quent their Schools, persons of the noblest and most hopefull Inclination, who yet if they prov'd unfit for the employments they design'd them for, were under some pretence or other dismiss'd the Society, which though it parted from their persons, yet could not be got to part with their Estates. And while they did thus, they absolutely excluded the poor from their Schooles, forgetting quite the pious provisions for such of their Founder Ignatius, and the intentions of those patrons of theirs, who endowed them with large Re­venues, not that they should mind only their own con­veniences, but be serviceable to the Christian Com­monwealth

The Second Inconvenience is, that these Jesuits omit no occasion whereby they would make the world sen­sible of the familiarity and influence which they have over Princes, making the people, by their crafty repre­sentations of it, look thereon as through a magnifying glasse, to the end they may ingratiate themselves with their Ministers, and so bring things about, that all that stand in need of favour may make their applications to them. Thus they stick not to make their braggs, that it is in their power to make Cardinals, Nuncio's, Governours of Places and other officers of the publick. Nay, some of them have roundly stood upon't, that their General could do more then the Pope himself Others have added that it is better to be of that Order which makes Cardinals, then to be a Cardinal. [Page 12]These, and such like expressions of their insupportable insolence are obvious to all that converse with them.

Fiftly, having thus laid the foundation of their in­terloping into State astaires, the first thing they build upon it, is a pretence of power to raise or ruine whom they please. And indeed making Religion a meer stalk­ing horse to their own Reputation, they many times ef­fect their designes. But when they recommend any man to the Prince in order to advancement, they never make choice of the most fit and deserving, but rather, if any such appear, oppose him, especially if he be one they know to be no favourer of them. So that they make it their design to preferre those that are likely to counte­nance their interest, never minding his good affection to the Prince or his capacity to go through the Employ­ment he is advanced to: whereof the consequences are, to the Prince, Exasperation at his being eluded, to the people disgust and insurrections.

Sixtly, as the Master of a Galley, when he finds the wind faire for his voyage, with once whistling, makes the slaves handle their Oares, and set the Vessell to her full speed: so when in the Assemblyes and consultations (which these Fathers continually hold by their Generall and his Assistants at Rome) it is concluded, that it makes for their advantage, that such a person should be promo­ted to dignity, the Father-Generall signifies so much to those that reside elsewhere, and all those immeditely joyn together, and with united forces bring him to the honour intended him. Which having gotten, he were an insufferable example of Ingratitude, if he should not afterwards indeavour to serve the Jesuits, with a zale suitable to that of theirs, when they advanc'd him. And hence indeed does it proceed that such a man, nay, ma­ny such men (for it is not to be imagin'd the dependants on the Jesuits of this kind are few) acknowledging themselves more oblig'd to the Jesuits then to their Prince, for the honour and greatness they are rais'd to, [Page 13]do accordingly serve the Jesuits with farr greater affe­ction then they do the Prince himself. Thus are their Princes fool'd and deluded by them, when imagining they have got a trusty servant, they have only made way for a Spie of the Jesuits, who only make their advanta­ges of him, to the great prejudice of the Prince that ad­vanced him.

There are many examples might be brought to con­firm the present discourse; but indeed it needs not; daily experience, and the generall report are sufficient attestations of the truth delivered. To avoid tedious­nesse therefore, I shall conclude this point, saying, that this haply is the cause why the Jesuits are wont to call their way of Religion, A Grand Monarchy; as if they governed all Princes and their Ministers at their plea­sure. Nor is it long since, that one of the chief among them, being to treat publickly with an Illustrious Prince in the name of the Society, began with these words full of arrogance, and grounded upon a conceit of their Monarchy; Our Society hath alwayes maintained good In­telligence with your Grace, &c.

Seventhly, those Fathers make a great stir to let the world know, that all those that are any way in the fa­vour of their Prince, were sometimes Creatures of theirs, and are oblig'd for their advancement to them. Hence it must follow, that they have a greater com­mand of the subjects affections then the Prince himself, upon whom this must needs bring great inconvenieni­ences. For it is in the first place an affront to the publick Interest, that a sort of Religious Persons, that pretend to have abjur'd all commerce with the things of this world, yet so ambitious and politick, should have such an influence over Ministers of State, that when ever it pleases them, they can cause Treasons and insurrecti­ons. Secondly, it is dangerous, since that by the me­diation of the Ministers their Adherents, they induce into the Princes service for Counsellors or Secretaries some of the Jesuits in Voto, of whom mention is made [Page 14]before, and these again perswade the Prince to take some Jesuit for his Confessor, or Chaplaine. Thus do they all combine together to serve as Intelligencers to the Father General, to whom they give an exact account of all the transactions of the most secret Councells. Whence it comes, that many times we see designes prevented, and secrets of the greatest importance di­scovered, and yet things are carried so cunningly, that no man can fa [...]en on the true Author, but it common­ly happens, that the greatest suspition lies on those that are most innocent.

Eightly, 'Tis a common observation, that Subjects are naturally much given to imitate and comply with the inclinations of their Prince. In like manner those, who give obedience to their Father Generall, percei­ving that his thoughts are wholly taken up with matters of State, as indeavouring by that means to improve and enrich their Society, do also apply themselves that way; and thereupon making use of their Relations and friends, would penetrate into the very hearts of Princes, so to discover their most secret designs, only to betray them to the Assistants at Rome, or the Father Generall; out of a confidence, by that means, to get into their fa­vour and be advanc'd into some employment, which o­therwise they could never have expected. For among them, none are ever preferr'd to any Office of conse­quence and trust, but only those whom they have ob­serv'd most inclined to advance their Society to that height of Greatnesse whereto they aspire, and conse­quently none but such as are known to be able and ex­pert in the management of State affairs.

Ninthly, as from divers Flowers and Herbs, by the means of an Alembick, a man may extract such an oint­ment as shall have the Vertue to heal a mortall wound; and as from several blossomes Bees draw that which after­words becomes honey: so these Jesuits, from the infalli­ble account which they have of all Princes affaires, and of all the emergencies of every State, do by the power [Page 15]of their discourse, extract from them what makes for their own advantage, which is in some measure a re­medy for their insatiable avarice and ambition. And they are excellent Masters in a certain Art, unknown to others, whereby they effect their designes equally from other mens either good or ill; but more often from their misfortunes then happinesse.

Nor is it unusuall with them to ensnare the unwary Prince into whose secrets they have dived, proposing to him, that they have in their hands the onely excellent means to make him master of his desires. But when by these pretences they have made their advantages of him, if it do but come into their imagination that the spreading greatnesse of that Prince may one day prove prejudiciall to them, they do, as Lawyers in their cau­ses, prolong the successe of the businesse what lyes in their power; till at last with strange juggling, and an imperceptible kind of Legerdemaine they utterly ruine those designes to which they had given birth.

The Ligue of France treated and concluded by them, they not long after basely renounc'd all medling with, when they saw things prosper on the Kings side: and England, so often promised by them to the Spany­ards, yet in such manner performed, so confirms the present discourse, that there needs no further proof.

Tenthly, from what hath been already alledged, it necessarily follows, that the Jesuits have no sincere af­fection towards any Prince whatsoever, either tempo­rall or spirituall, but onely comply with them so farre as stands with their own convenience and advantage.

Nay, it may be yet further inferr'd, that no Prince, much lesse any Prelates of an inferiour degree can make any effectuall use of them, because they seem, at the same time to be equally affected to all, complying with the French as if they were French, with the Spanyards as if they were Spanyards, and so with all others, as the occasion requires; from all which the onely rule of their Chymistry is, to exact their own profit and accommoda­tion. [Page 16]They never regard the prejudice of one more then another, and thence it comes that those enterpri­ses, wherein they have intermedled, have seldome suc­ceeded well, because they are no further embarqu'd therein then their own interest advises them. And as to this particular, the artifices they use are notorious; some of them pretending great inclinations for the pro­sperity of France, others of Spain, others of the Em­pire, and others of some other Princes of whom they desire to be favoured.

And if any of these Princes be desirous to make use of some Jesuit, whom he imagines to be very much his Friend, he immediately acquaints the F. Generall by Letter with the businesse which he hath to treat, and expects his Answer, together with order what he shall do, and suitably to the commands he receives, he pro­ceeds in his affair. Never regarding whether that Or­der of the Generall be conformable to the intention of the Prince, who hath entrusted him with the manage­ment of that businesse. But so the Society be served and comply'd with, he matters not what disservice it may be to the Prince.

To this may be added, that the Jesuits understanding the severall interests of all Princes, and being acquaint­ed with all things daily treated in secret Councels, those who pretend an inclination for France propound to the King and his principall Ministers certain Memorialls of State and important considerations sent to them from their politick Fathers at Rome. On the other side those who pretend to hold with the Crown of Spain, do just the same with them, and so with the rest. From which carriage of theirs ariseth this mischief, that it causes such distrusts in the hearts of Christian Princes, that they cannot credit one the other; which is a great hindrance to the publick peace, and the universall well­fare of Christendome. Besides, this diffidence of theirs is that which makes it so difficult a thing to conclude a league against the common enemy, and the precious [Page 17]enjoyments of peace to be of so little value among Princes.

Furthermore, with these circumventing devices, though they have so opened the eyes of the world, and so sharpened mens wits in matter of State that they are notorious to all, yet, even at this very day, to the great prejudice of the Church, they are wholly taken up with matters of policy, and ballance all their actions according to their worldly and selfish concern­ments.

But that these Jesuiticall Mysteries and Stratagems may be made yet more manifest, I cannot here con­ceale the means whereby they inveigle Princes to their party. There are some years now past, since one of these Fathers, called Father Parsons, the Assistant of England, wrote a book against the succession of the King of Scotland to the crown of England; And another Fa­ther of the same Society called Crittonius, with some others, in a Book which they wrote, defended the Title of the King of Scotland, opposing the opini­on of Father Parsons, and pretending to be at difference among themselves. But the truth, was, that all was cunningly contriv'd and carryed on by the command of their Father Generall, onely out of this design, that whosoever should succeed in the Kingdome of England, they might have an excellent argument to work in him a great good opinion of their Society, and so as much as may be make their advantages of him.

What more pertinent example can we desire to shew that Princes and their interests are the objects of all Je­suiticall actions and determinations, and consequently, to make good their own assertion, That their Society is a grand Monarchy?

Again, that this truth may also be made manifest. That the Jesuits regard not whether they please or displease any Prince when their own commedity lyes at the stake; though the experience of infinite things past make it as clear as the Sun, yet the particular instance I shall [Page 18]now adde wil make it somewhat the more conspicuous.

There is not any person in the world whom they are more bound to serve, or indeed, for whom they them­selves pretend greater submission, then the Bishop of Rome, were it not for other particular reasons, but out of a consideration only of the solemn vow they make to obey him. Yet when Pius Quintus would have brought in something of reformation amongst these Fathers, by reducing them to a performance of their duty in the Quire, they submissively refused to obey him, as conceiving it a notorious prejudice to their So­ciety to be reduced to any thing suitable to the practise of other Monkes. And for those few among them that conscientiously did comply with the Popes pleasure, they were ever afterwards called by way of derision Quintini, and made so contemptible that never any of them could be admitted to the least preferment among them.

After the same manner did they oppose glorious S Charles. Archbishop of Millaine, when in the quality of Legate à latere to his Holinesse, he endeavoured to re­duce them to Religious discipline.

But to what end do I mention these, when they think it a scorn to submit to the sacred Canons themselves, but contrary to the provisions made therein make mer­chandise of Jewels, Rubies, and Diamends which they trade to the Indies for. Nor is that opinion altogether groundlesse, that the greatest part of the precious stones sold in Venice belong to the Jesuits; since the report took its first rise from their own Agents and Brokers whom they employ'd in the sale of them.

But that they are no faithfull Servants to the Bishop of Rome, what ever they pretend, I need onely the ac­knowledgement of those Fathers who for no mean de­fault were called by processe to Rome. I neither can, nor would, if I could, name them; nor am I much in­clin'd to wade any farther into this businesse, partly to avoid the bringing of any Prince upon the stage that [Page 19]might take offence at my discourse (it being my desire to please all, and not to disoblige any) and partly that it might not be said I were guilty of an humour to inveigh against the Jesuits; my purpose only having been to give a short and plain account of their courses and customes.

For as it many times happens, that we see a person afflicted with some grievous infirmity, betraying the ex­tremity of his sufferings by such lamentations and cryes as reach heaven it self; and it is apparent to every one that the man suffers no small torment, yet there is not any able to discern the originall cause of his indisposi­tion: So the world is full of complaints against the Je­suits, some for being persecuted by them, others for being treacherously served by them, yet the mischief still remains among us. Nor is the cause thereof easily discovered, though it is conceived it does not proceed from any thing so much as from that prodigious and in­determinate desire which they have still to encrease their power. This is the apple of their eye, which if it be but ever so little touched, they make no difficulty to disgust any man whatsoever, to circumvent and over­reach Princes, to oppresse the poor, to force Widdows out of their estates, to ruine whole Nations, nay many times by their interloping into affairs of publick con­cernment to raise jealousies and dissatisfactions among Christian Magistrates.

Now as there would happen a great inconvenience, if that part which according to the designe of Nature was last formed as an instrument to serve the rest that for their precedency are the more noble, and should attract unto it self all the purest blood and vitall spirits, for it were the way to bring the whole to destruction. So is it no lesse inconvenient, that the Jesuits, an Institution lately graffed into the body of the Church to be instru­mentall, as they then selves pretend, in the conversion of Hereticks, and the reduction of Sinners into the ways of Repentance, should grasp into their power, and pre­sume upon the management of all the most weighty [Page 20]and important affaires of Prelates and Princes, drawing from them the very life and spirits of their interests, to make their own advantages thereof. From this source springs all publick and private disturbances, many are depressed, who, were their worth consider'd, should be exalted, many advanc'd who were more deserved­ly trod under foot, with thousands of other inconve­niences consequent thereto.

Many reasons might be produc'd, drawn from expe­rience it self, to make it apparent what an insatiable am­bition the Jesuits have to encrease still more and more in greatnesse. It shall therefore suffice to make it ap­peare out of the words of Father Parsons, one of the Society, as they may be found in a book of his which he writ in English, entituled, The Reformation of England. Having in the first place blamed Cardinall Pool, and then taken notice of many defects and imperfections in the Councell of Trent, he concludes, That when Eng­land should returne to the Roman Catholick faith, He would reduce it to the forme and state of the Primitive Church, making common all Ecclesiasticall Goods, and assi­gning the oversight thereof, unto seven Savii, or wise men who should be Jesuits and were to make distribution of the same as they should think convenient. He further thinks it fit, under a grievous penalty, to forbid all Religious persons of what Order soever to return into England with­out their Licence, resolving that none should be entertained there, but those that were to be maintained by Alms.

But, as it oft falls out that Self-love so blinds the wifest man that he betrayes his imprudence to all the world, so is that a most ridiculous passage which the same Father adds in the place before cited, When Eng­land (saith he) shall once be reduced to the true Faith, it will not be convenient that the Popes (at least for five years space) should expect any advantage from the Ecclesiasticall Benefices of this Kingdome; but remit all into the hands of those seven Savii, who should dispose of them as they conceived best for the good of the Church. This being his [Page 21]design, that, the first five years being past, by some o­ther invention (whereof they are very full) they would get the same priviledge confirmed to them for five more, and so onward, till they had utterly excluded his Holinesse from having any thing to do in England.

Now what more lively representation can there be made of the avarice and ambition of the Jesuits toge­ther with the desire they have to erect an absolute Mo­narchy? Who sees not with what slights they endea­vour to promote their own Interest, not caring who are made happy, who unhappy, so their concernments be secured. What should I say more of them? Did they not, in the time of Gregory the thirteenth, make it there request that they might be invested of all the Parish-Churches in Rome? that they might there lay the foundations of their Monarchy? and what they could not get in Rome, have they not at length obtain­ed in England, where not long since they have chosen an Arch-Priest, one of the Jesuits in Voto, who instead of protecting the Clergy, like a ravenous wolf perse­cutes all such Priests as have no dependance on the Je­suits worrying them even to exasperation and despair, and depriving them (under a great penalty) of mutuall communication. To which may be added their for­cing the English Clergy to become Jesuits in Voto, not admitting any one into their Colledges, who hath not made some engagement to be a Jesuit. So that when that Kingdome shall returne to the ancient Faith, it will give a fair beginning to an absolute Jesuiticall Mo­nerchy, when all the Ecclesiasticall Revenues, all the Abbeyes, Benefices, Bishopticks, Arch-Priestships and other dignities shall be altogether at the disposall of the Jesuits.

There are many other things I might have insisted on, as the pretentions they make concerning other mens estates; as also how jealous they are of their wel­fare, and desirous of their prosperity. What a sly way is that they have to infinuate into the favour of Prin­ces, [Page 22]by persuading them that their Subjects are more inclined to the Society in matters of devotion, then to any other Order or Religious Institution; and what must needs be consequent thereto, that they, of all men, are the most sit and able to make them well affected to­wards their Prince. Such obvious things as these, I leave to every mans particular observation; and with foure brief considerations conclude the present dis­course.

First, that men of such turbulent spirits, and such reaching designes must withall be Lovers of Novelty, ever searching for it, ever begetting it; because, with­out some new raised motions, it were impossible they should attain their ends. Whence it is to be inferr'd, that the Jesuits cannot be helpfull to any Prince that either loves Peace or endeavours the preservation of his own estate, since they are more likely to prove the occasions of much distraction and disturbance, nay to endanger the losse of his estate, if he favour not their party, or be not in some things guided by their ad­vice.

Secondly, be it taken into serious consideration, if these men, who though they have not yet any tempo­rall jurisdiction, are able by their flickling and bandy­ing to occasion so great and prodigious disturbances in the world, what can we imagine they would not do, if it should happen that one of them were created Pope? No question but he would in the first place, fill up the Consistory with Jesuits, and by that means perpetuate the Papacy in the Society. And then making advantage of their insight and interest in State affaires, and ha­ving the arme and power of the Pope they would be in a capacity to endanger the estates of many Princes, especially those that are their Neighbours and Con­finers.

Thirdly, one of them being once gotten in the chair, it would be the design of that Pope (if he could by any means effect it) to give the Society possession of some [Page 23]place of impertance or temporall jurisdiction, by the advantages whereof they would in processe of time make way for thousands of other designes, which they could never compasse, but with the prejudice of other Princes.

Fourthly, when the Consistory shall be once entirely Jesuited, the whole Patrimony of Christ would be at their disposall; whereof this would be the consequence, that as one in a dropfie, the more he drinks, the more thirsty he is, so their Ambition, encreasing proportiona­bly to their greatnesse, would occasion a world of tu­mult and trouble. Now, since there is nothing more subject to change then matters of State, it would be the aime of these Fathers, with all their power and policy, to alter the course of affaires, that they might at length introduce the forme and project of their own Government, and by that means absolutely im­monarchize themselves. It hath been long in their heads to cajoll into the Society the sonne of some Soveraigne Prince, who should be drawn in to make an absolute resignation of his estate and Dominions to them. And this they had long since effected, if some others ta­king strict notice of their designe, had not prevented them. But had they once made that step, no doubt, but the next would have been to become Patrones of the State Ecclesiasticall; and being a sort of peo­ple very subtle and much inclined to plots, they would afterwards have found thousands of wayes how to enlarge it. Thus would they not have omitted any thing to put their projects in execution; and if no­thing else would have done it, the very jealousies which they would have raised in the minds of their neighbour Princes would have turned not a little to their advantage.

From all that hath been said, it seems to follow as a thing most necessary, that for the preservation of the publick peace, the tranquillity of all States, the ad­vantage of the Church, and the generall good of the [Page 24]whole world, Paul the fifth, together with other Prin­ces should set bounds and limits to this Society, whose desires are so extremely inordinate, lest haply that come to passe which was anciently effected by the Daui­di (whose courses the Jesuits seem to imitate) who were not destroyed till the time of Claudius the Em­perour.

And if ever I am commanded to write my opinion concerning an opportune remedy for the reformation of these Fathers, without any prejudice or disparage­ment to them, nay to their very great advantage (as wishing them rather Monarchs of Souls, which are the riches of Christ, then of the World or the enjoyments thereof, that are nothing but vilenesse and dung) I shall be ready to do it with charity, and according to the best of my skill, as it shall please God to enable me.