That the Religious Order of the Jesuits was at the first planted in the Vineyard of Christ, as a Tree which should produce an Antidote against the Poyson of He­resie, and such Blossoms of Christian and Religious Works, as by the sweet savour of them Sinners might be constrained to bid adieu to the Corruption of Sin, and to prosecute the sweet smell of Repentance; we need no clearer Demonstration than the Laws and Orders on the which this Plant was grounded, by the first Founder [Page 2]thereof Father Ignatius. And surely, so long as by those first Fathers that gave it Life, it was cherished with the Dew of Charity,This Exordium will make you know that the Author was a Papist. and culti­vated conformable to the Invention of the Planter: It brought forth two Branches, the one of Love towards God, the other towards their Neighbour. In so much that it was a wonder to consider the plenty of Fruits which it brought forth in the Excellent Education of Children, the Saving of Souls, and the Increase of the Catholick Faith. But the Devil, who makes use of all good Inventions, but as a Whet-stone, grew as Eager and Cunning to destroy this Work and Enterprize, as the other to promote it; and took occasion, even from the Greatness it self of this Religious Order, and from that admirable Progress which in small time it had made, to pervert the first Institu­tion of it, with an Artificial Subtility: instead of those two first Branches of Charity, now utterly dried up, he hath ingrafted two other; the one of Self-love and the other of Profit: from which the Christian Republick receives such Damage, that haply a greater cannot be imagined, as I am now about to Demonstrate in this Discourse. In the which, I protest before God, I have no motion either of Interest or Passion, but an Innocent Zeal of the publick Good, for the which I do assure my self I was born; and that Princes knowing their Artifice, may prevent them by Oppertune Re­medies.

Now we are to know that the Religious Orders [Page 3]of these Fathers the Jesuits being enlarged, espe­cially by the Education of Children (of which there is neither City nor Kingdom but hath need) was even from the beginning thereof (by very ma­ny) much desired, and by divers Princes so favoured, that in few years it diffused it self, as far as o­ther Orders had done in many Hundreds. This Greatness, which almost always induceth into Mens Minds a change of Custom, raised up in the Heirs of Father Ignatius, such a Love towards their Society, that esteeming that more profitable unto the Church of God, and more helpful in the Re­formation of the World, than all other Orders; they concluded among themselves to endeavour with all Art and Industry to give Increase to it; and in that to give Growth to the Cause of Christ, the Good of the Church, nay (to use their own words) to the only Patrimony of Christ.

And here I had need of the Subtilty of Aristotle to Discern, and the Eloquence of Cicero, to Ex­press those mervellous Means (A thing which for the Novelty of it, to many seemeth incredulous) by which these Fathers still gain Increase to their Society. But it shall be sufficient for me to point out only some few things, leaving a large Room for other Mens Judgments, to raise up a Form of what Idea themselves shall think fittest. Yet I shall not omit to propound some few Heads, with which I intend to serve the Reader for the Ground of this Discouse.

And First, These Fathers, the Jesuits, thought it was not sufficient to promote their Society to that [Page 4]pitch of Greatness to the which they aspired, only by Teaching, Preaching, or Administring the most Holy Sacraments, with other like Religious Exer­cises; because though from the Beginning (as I said) they were kindly imbraced by many People, yet in process of time they perceived, that either for in satisfaction, or some other occasion, what­ever it was; the Affection of many grew cold to­wards them; and therefore doubting least their Growth should end with their Infancy, they in­vented two other Means to enlarge their Great­ness.

The First, Was to work in the Minds of Princes, and consequently of as many others as they could, a base opinion of all other Religious Societies; dis­covering their Imperfections, and after a Cunning Manner, from other Depressions, raising their own Greatness; and by this means they impatro­nized themselves of many Monasteries, Abbeys, and other main Possessions; depriving those Reli­gious Persons that first enjoyed them, both of them, and of all that belonged to them.

The Second Means, Was to thrust themselves into Affairs of State, gaining Interest with the greatest part of Christian Princes; and that with as Subtil and Artificious a Device, as ever yet the World brought forth: into which, as it is very hard to penetrate, so it is (almost) impossible, sufficient­ly to explain it.

There resides continually in Rome the Father Ge­neral, to whom all the rest render most exact O­bedience; and there is Choice made of some other [Page 5]Fathers, who from the Assistance they always give him, are called his Assistants; and there is one (at least) of every Nation, who from that Nation takes his Name. Hence one is stiled the Assistant of France, a second of Spain, a third of Italy, a fourth of England, a fifth of Austria; and so of all other Pro­vinces and Kingdoms; every one of which, hath it assigned to him as his particular Office, to inform the Father General of all Accidents of State which occur in that Province or Kingdom, of which he is Assistant. And this Office he performs by the means of his Correspondents, who reside in the principal Cities of that Province or Kingdom; who with all industry first inform themselves of the State, the Quality, Nature, Inclination, and Intention of Princes, and by every Courrier advertise the Assistants of such Accidents as are newly discovered. And these again communicate all unto the Father General, who meeting in Council with all his As­sistants, they make an Anatomy (as it were) of the whole World; confering the Interest and Designs of all Christian Princes. Here they consult of all fresh Intelligences received from their Correspondents, and curiously Examining them, and conferring them together, at last they conclude to favour the Affairs of one Prince, and to depress the Designs of an o­ther, as shall be most requisite for their Interest and Profit. And as those who are Standers by at some Game, more easily discern the Stroke than those that gave it: so these Jesuits having in one View the Interest of all Princes, know very well how to observe the condition of Place and Time, [Page 6]and how to apply the true means of advancing the Affairs of that Prince, from whom they know they shall draw most Water to their own Mills.

However, this is a thing simply evil, that Re­ligious Men should so much intermingle with Mat­ters of State, it being their Duty rather to attend the Saving of their own and other Mens Souls, be­ing for that end only retired from the World; but by this means they are more intangled, than the very Secular Persons themselves; and for many most pernicious Consequences, we shall find this their Course most Wicked, and worthy of a speedy and potent Remedy.

For First, These Jesuits are Confessors to the greatest part of the Nobility thorowout all Roman Catholick States. Nay, and the better to attend them, they will not admit Poor Men, or Poor Women to their Confessions; but rather aim to be Confessors to Princes themselves. So that by this Course it is easie for them to penetrate every De­sign, every Resolution, and Inclination, as well of Princes, as of Subjects; of all which they sud­denly inform the Father General, or his Assistants in Rome. Now any Man that hath the least mea­sure of Understanding, may easily perceive what a prejudice they bring to Princes by this Device, when only their own Interest stirs them to that, to which (as to their last end) they direct all their Endeavour.

Secondly, Whereas Secrecy is a proper and un­separable Accident, which so accompanieth the Preservation of a State, that without it, the Ruin [Page 7]of a State must needs follow: Therefore all Prin­ces are most rigorous against those who discover their Secrets, punishing them as the Enemies both of them and their Countrey. And as on the o­ther side, to understand the Designs of other Prin­ces, makes a Man more cautelous, and more apt to discern his own State; and therefore they use to spend no small sum of Money, in the maintaining of Embassadors and Intelligencers; yet are often­times deceived too in their Relations. But the Je­suits (that is) their Father General and his Assist­ants, as well by the Confessions and Consultations which their Correspondents do make, residing in all Chief Cities of the Christian World, as by means of their other Adherents, of whom we shall discourse hereafter, as most sincerely and punctu­ally advertised of all Determinations, that are con­cluded in the most secret Councils: So that they better know (almost) all the Power, Possessions, Expences and Designs of Princes, than the Princes themselves; and that without any other Expence than the Carriage of Letters; the which notwith­standing in Rome alone (as the Masters of the Posts relate to us) ariseth to Sixty, Seventy, Eighty, and oft times to an Hundred Crowns of Gold for one Courrier. So that they knowing so exactly the Af­fairs of all Princes, do not only diminish their Credit among themselves, but wound their Repu­tation both with other Princes and with their own Subjects; depressing or advancing their State at their pleasure: and that so much the easier, be­cause by the same way of Confessions and Consul­tations, [Page 8]they enter into the very Secrets of the Peoples Souls; knowing who stands well affected to the prince, and who rests diffatisfied: so that by these Relations which they have of State-Af­fairs, they may easily sow Discord among Princes, occasion a Thousand Jealousies, and by their in­sight into the Subjects Affection, raise Commoti­ons and Division; bringing into Contempt the ve­ry Person of the Prince. Whence We must conclude, That the Interest of State doth not comport, that any Prince should Confess Himself; much less that he should permit any of his Confidents, Friends, Secretaries, Councellors, or other his Chief Mini­sters, to confess themselves to Persons that attend so diligently to spy out Matters of State, and to serve themselves of this means, to insinuate into the Favour of Princes; since there is this day no want of Religious Persons, Men both for Life and Learning, to be regarded equally with the Jesuits, whom in this kind they may employ; and who at­tend nothing but the Government of Souls, and of their Monasteries.

Thirdly, Which is a greater Discovery than yet we have made, or shall make hereafter, ye are to know that there are found amongst them four sorts of Jesuits: The First consists of certain Secular People, of both Sexes, adjoyned to their Society, who live under a certain Obedience, which them­selves call A Blind Obedience; squaring all their Particular Actions by the Jesuits Counsel, resign­ing themselves most readily in all things to be com­manded [Page 9]by them: and these for the most part are Gentlemen or Gentlewomen, the Wealthiest Widdows, or the Richest Citizens, or Mer­chants; from all whom, as from Fructiferous Plants, the Jesuits gather every year a Copious Harvest of Gold and Silver.

Of this Kind are those Women, who (in Italy) call themselves Chettine, who are induced by the Jesuits, to forsake the World, while in the mean time they get their Pearls, Apparel, Orna­ments, Furniture of Houses; and finally very great Possessions.

The Second Sort is, Of Men alone; but those as well Priests as Lay-men: yet such as live a Se­cular Life, and such as oft-times by the Mediati­on of the Jesuits, obtain Pensions, Church-Li­vings, Abbeys, and other Revenues: but these make a Vow to receive a Habit of the Society at the pleasure of the Father General; and there­fore they are called Jesuits in Voto: and by the labours of these Men, the Jesuits wonderfully avail themselves in the Fabrick of their Monar­chy. For they maintain in all Kingdoms and Provinces, in all Courts of Princes, and Pallaces of Great Men, such of these as shall serve them in a Kind, which I shall declare unto you in the Seventh Point of this Discourse.

The Third Sort of Jesuits are those who re­main [Page 10]in Monasteries; and these are either Priests, Clerks, or Converts; who because at the first they came not from that Profession, may at the pleasure of the Father General be depri­ved of it, although of themselves they have no power to leave it. And these being such as have no Office of importance, for the most part do simply obey in any thing that their Superiors command.

The Fourth Sort is of Politick Jesuits, tho­row whose Hands passeth the whole Government of Religion; and these are they, who being tempt­ed by the Devil, with the same Temptation that Christ had in the Gospel, Haec omnia tibi dabo; Have accepted the Bargain: and therefore la­bour to reduce their Society to an obsolute Mo­narchy, and to place the Head thereof at Rome, where all the principal Affairs of the Christian World meet together. There resides the Head of these Politicians (which is their General) with a great number of others of the same Pro­fession; who being first informed by their Spies, of all such weighty and important Matters as are to be treated in the Court of Rome, having first among themselves agreed of such ends, as for their own Interest they desire; each one takes his Office to go every day their Circuit thorow the Courts of Cardinals, Embassadors, and Pre­lates; with whom (cunningly) they insinu­ate their Discourse of such Affairs as is then in [Page 11]hand, or shortly to be handled; representing it to them after what manner they please, and in the same shape; that by reflection from their own ends, themselves do apprehend it: oft-times changing the Aspect of the Business, and shew­ing Black for White. And because the first Inter­pretations, made especially by Religious Men, are wont to make a notable Impression in the Minds of him that hears them; hence it pro­ceeds, that many times, most important Af­fairs treated by the Embassadors of Princes, and other grave Persons of the Roman Court, have not attained that success which Princes expected; because the Jesuits had possessed their Minds with their oblique Relations; effecting that those Embassadors, or other Agents, should have but small Credit with them.

And the same Artifice that they use with the Prelates of Rome, they use also with o­ther Princes either by themselves, or by the means of their Pensionary Jesuits out of Rome; so that we may conclude, that the greater part of Affairs thorowout the Christian World, doth pass thorow the Jesuits Hands; and those only take effect, against which they make no oppo­sition. Most stupendious and impenetrable is the Art that in this Kind they use; which though it cannot by me be perfectly described, yet may it lively be descryed by any Prince, who will but vouchsafe to read this little touch that [Page 12]I give of them; because he will presently re­flect upon what things have past: and as he shall understand the truth of my Discourse, cal­ling to mind with what Art things have been handled, he will discover more of that, which will seem strange and mervellous unto him, For not being content with this their close Artifice by which they thrust themselves into the Af­fairs of the World, with perswasion that it is the only means to atchieve that Monarchical Ju­risdiction at which they aim; they made Supplica­tion to Pope Gregory the Thirteenth, That for the time to come he would publickly favour their Project: and representing it to him under the pub­lick good of the Church, they required that he would command all his Legates and Apostolical Nuncio's, to take to them, every one for his Companion and Confident, some Jesuit, by whose Counsel he should be governed in all his Actions.

Fourthly, By these Cunning Carriages, and their insight into State-Affairs, the Chief Jesuits have gotten the Love of many Princes, as well Temporal as Spiritual; which Princes they do perswade, that they have said and done many things for their good; and thereupon have fol­lowed two Weighty Inconveniences: First, That abusing the Friendship and Goodness of those Princes, they have not cared to displease many Private, but otherwise Rich and Noble [Page 13]Families; usurping the Wealth of Widdows, and leaving their Families in Extream Misery; alluring to their Religion, and to frequent their Schools, the most Noble Spirits; who if hap­ly they shall fall out to be unable and unfit for their purpose, under some honest pretext, they license from their Society; but withal lay hold of their Estates, of which they Society will needs be invested Heirs. In the mean time ab­solutely excluding the poor from their Schools, directly against the Orders of the Fore-named Father Ignatius, and the Intention of those their Patrons, who gave them their Possessions; not that they should serve their own interest, but the Christian Common-wealth.

The Second Inconvenience is, That these Je­suits cunningly make the World know the Friend­ship and Inwardness they retain with Princes; setting it forth a little more than indeed it is, to the end that they may gain the Love of their Ministers; and so procure, that all Men shall re­cur to them for Favors. Thus they publickly brag, That they can make Cardinals, Nuncio's, Lieutenauts, Governours, and other Officers: Nay some of them have plainly affirmed, That their General could do more than the Pope himself: And others have added, That it is better to be of that Order which makes Cardi­nals than to be a Cardinal. And these things they divulge so publickly, that there is not [Page 14]any Man who familiarly converseth with them, to whom they relate not these or such like Things.

Fifthly, Having laid the Ground-work of this their Practice in State, they pretend a power to raise or ruin whomsoever they please; and in­deed making use of Religion only for a Cloak, whereby they may gain Credit, they many times attain their Ends. But when they propound a­ny Man unto the Prince for Preferment, they never make Choice of him who is most fit and deserving; but rather oppose to such an one, when they know he is not partial on their side; and alwayes advance such Persons as make for their Interest, without any regard whether he be well-affected to the Prince, whether meri­torious or fit to undergo that Office to which he is nominated; whence there oft ariseth Distur­bance to the Prince, Complaints and Tumults among the People.

Sixthly, As the Master of a Galley, when he perceives a good gale fair for his Voyage, but with once whistling makes all the Galley Slaves fall to their Oats, and stretch them before the Vessel; so when in the Dyets and Assemblies (which these Fathers continually make by their General and his Assistants in Rome) they con­clude it fit for their turn, that some one Per­son should be promoted to Dignity; the Father General signifies so much to all those that reside [Page 15]elsewhere; and all those with one consent at an instant joyn all their Forces to make him attain that Honour which they intend him; and he should be very ungrateful, if afterwards, in all Occurrences, he should not serve the Jesuits with the like Zeal that they preferred him. And because such a Man, nay many such Men (for many Dependants in this Kind the Jesuits have) hold themselves more obliged to the Jesuits than to their Prince, of whom they have recei­ved their Honour and Greatness; therefore they serve the Jesuits with a greater Affection than the Prince himself. Thus they delude their Princes, who imagining they have got a trusty Servant, have only made way for a Spy of the Jesuits; of whom they often times serve themselves to the damage of that Prince, who advanced hm. I could with manifest Exam­ples confirm this my Discourse, if daily Experi­ence and Common Fame were not a sufficient Confirmation to it. But not to make my self o­ver-tedious, I will pass to some other things, concluding that this happily is the cause why the Jesuits are wont to call their Religion, A Grand Monarchy; as if they governed all Princes and their Ministers at their pleasure. And it is not long since, that one of the chief of them, be­ing publickly to treat with an illustrious Prince, in the name of the Society, he began with these words full of Arrogancy, and grounded upon a conceit of their Monarchy; Our Society hath al­ways [Page 16]maintained good intelligence with your Grace, &c.

Seventhly, These Fathers take great pains, to let the World know, that all those who are any way in estimation with their Prince, have been their Favourites, and born up by their hands; so that by this means they are more Patrons of the Subjects affections, than the Prince himself. And this is a notable Prejudice unto the Prince; as well because no reason of State doth comport, that Religious Persons, so ambitious and politick, should be so far Patrons of the will of the Mini­sters, that whensoever they please, they can cause Treason and Destruction. As also that by this means, that is by the mediation of the Mi­nisters their Adherents, they induce into the Princes Service, either for Counsellors or Secre­taries, some of those Jesuits in Voto, of whom I discoursed before. And these again procure the Prince to entertain some Jesuit for his Confessor or Preacher. And thus all these to­gether, do serve as Intelligencers to the Father General; to whom they render an exact ac­count of all that passeth in the most secret Councils. Whence it proceeds, that many times we see Designs prevented, and Secrets of the greatest importance discovered; yet no man can search out the true Author: but oft times those are most suspected, who are least in Fault.

Eighthly, As by Nature Subiects are wont to follow the Inclinations of their Prince, so all those as give Obedience to their Father-General, per­ceiving that he chiefly Attonds to Matter of State and by that means endeavours to improve and inrich their Society, they also apply them­selves that way; and making use of their Kind­red and Friends, strive by force to penetrate the Hearts of Princes, and their most secret Designs; only to give notice of them either to the Assis­tance at Rome, or to the Father-General; by this means to procure them their Favour, and attain some Dignity; which by any other means they could never have obtained. For amongst them, none are preferred to any Office of Im­portance, but only those whom they know prone to Advance their Society to that height of Greatness to which they Aspire; and con­sequently, none but such as are known to be sufficient in the Managing of State-Af­fairs.

Ninethly, As from divers Flowers and Herbs, by means of a Limbick, a Man may draw such an Oyntment, as is fit to Heal a Mortal Wound: And as from several Blossoms Bees suck Honey, so these Jesuits, from the Infallible Relation which they have of all Princes Affairs, and of all Accidents that do happen in every State, by the Politick Power of their own Discourse, they Extract from them their own Commodity, which is the only Reme­dy [Page 18]to Cure that their Abominable Wound of Co­vetousness and Ambition; and they compose a certain Art of their own Profit, by which they obtain their own Ends, as well from the good of some as hurt of others, but more often from the latter, than the former.

Thus they usually shackle with their Fetters, that Prince, into whose Secrets they have Crept: propounding to him that they have the only and most Excellent means to make him the Master of his Desires; but when by this means they have drawn their own purposes from him, considering that the too swelling Greatness of that Prince may one day prove prejudicial unto them; as Law­yers do their Causes, they prolong as much as they can, the success of that Affair; and after­wards by Politick Plottings and various Iuglings, they utterly Ruin those Designs to which they had given a beginning.

The League of France, Treated and Conclu­ded by them, not long after they abandoned, when they saw things prosper on the Kings side: And England, so often promised by them to the Spaniards, yet in such manner performed; so confirms this my Discourse, that there needs no farther Proof.

Tenthly, From what hath been already said, it necessarily follows, That the Jesuits have no good Intentions towards any Prince what-ever [Page 19]either Temporal or Spiritual; but only serve them so far as they may serve their own turnes.

Nay, It followeth yet farther, That no Prince, much less any under Prelates, can make the like use of them; because they shew themselves at the very same time equally Affected to all; making themselves English with English-Men, French with French, Spaniards with Spaniards; & so with all other Nations and Countries, according as their Occa­sions require; from which they do intend to Ex­tract their Profit. They have no regard to the Prejudice of one, more than of another; and there­fore, those Enterprizes, in which they have inter­meddled, have seldom times succeeded well; be­cause they have no purpose to serve, farther than their own Interests dictates tot hem. And in this, the Artifice which they use, is most Notorius; Some of them faining themselves to be Partial to the Crown of France, others to Spain, others to the Emperour; and some to other Princes, of whom they desire to be most Favoured: And if any of these Princes please to make use of some Jesuite, whom he holds for his Confident Friend, he im­mediately writes to the Father General of the Af­fair, which he hath to Treat on; and expects his Answer, together with Order what he shall do; and conformable to that Commission he Rules him­self: Never regarding, whether that Order be Conformable to the Intention of the Prince, who [Page 20]commits the Care of that Affair to him: But if the Society be served, he takes little care what service he doth for the Prince.

Besides this, because the Jesuites understand the Interest of all Princes, and are most knowing in all Thiings daily Treated upon in Secret Councils; those who pretend to hold with France, Propound to the King, and his Principal Ministers, certain Conditions of State, and Important Considerati­ons, which are sent to them from their Politick Fathers at Rome: And those that pretend to hold with the Crown of Spain, do just the same with them; and so with the rest. From which Course and Cunning of theirs, there ariseth such a Diffi­dence in the Hearts of Christian Princes, that none will Soarce give Credit to each other; which, is a main Prejudice to the Publick Peace, and Uni­versal Welfare of Christendom. The which Diffi­dence of theirs, is that which makes it so difficult a thing, to Conclude a League against a Common Enemy, and Precious Peace to be of so little Value amongst Princes.

Furthermore; With these Artificious Devices, they have so opened the Eyes of the VVorld, and sharpened Mens VVits in Matters of State; that to this Day, tot he notable Prejudice of the Holy Church, they attend to nothing else, but Matters of Policy; and poize all their Actions in that False Ballance.

But to the end that these Jesuitical Stratagems may yet appear more plainly, I cannot here con­ceal the Means, by which they inveigle Princes to be of 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, cal­led Crittonius, with some others of the same Or­der; in a Book, which they wrote, Defended the Title of the King of Scotland; opposing the Opi­nion of Father Parsons; and feigning (under a Spe­cious Pretence) to be at Discord amongst them­selves: Although all this was (indeed) cunning­ly done, and by the Special Command of their Father General; only for this purpose, that who­soever should Succeed in the Kingdom of England, they might have an Excellent Argument, to work in him a great and good Opinion of their so­ciety; and so to Extract their own Ends from him.

A fair Example to shew us, that princes are the Objects of all Jesuitical Actions and Determinati­ons; and (by Consequence) to make good their own Saying, That their Society is a Grand Monar­chy.

Again, That the Truth of this may appear, That the Jesuites have no Regard, whether they Please or Displease any Prince, where their own [Page 22]Interest is most nearly concerned: Although Ex­perience of infinite Things past, makes it as Clear as the Sun at Noon-day; yet the Particulars, which I shall here subjoyn, will render it every way most Evident.

There is no Person in the VVorld, whom they are more bound to Serve and Obey, than the Bi­shop of Rome; not only for many other Reasons, but especially, because they make a Particular Vow to obey him: Yet when Pius Quintus went about to Reform some of these Fathers, reducing them unto the Performance of their Duty in the Chair, they would not obey him; esteeming that a Notorious Prejudice to their Society. And those few, who yielded themselves to the Pope's Plea­sure, accepting that Profession, were alwayes afterwards mocked and jeered; and called by their Fellows, Quintini: Nor could ever any of them get the least Preferment amongst them.

In the same kind they opposed Glorious Saint Charles, Arch-Bishop of Millain, who as Legate, a Latere to his Holiness, endeavoured to reduce them to a Religious Discipline.

But what should I speak of these, since they obey not the Sacred Cannons themselves; but against their Decrees make Merchandize of Pearls, Rubies, and Diamonds, the which they bring from the Indies: And there is an Opinion, that the greatest [Page 23]part of Precious Stones, which are sold in Venice, belong to the Jesuits; the ground of which Opi­nion hath been received from their own Bro­kers, whom they have employed in the Sale of them.

But that they are no faithful servants to the Bishop of Rome, those Fathers well know; who for default of their Service, were called by pro­cess to Rome. I need not Name them, nor will I wade farther into this matter, as well that I may not be compelled to speak of some Prince, whom my Discourse may not very well please (my self designing to do Service to all, and to Offend none) as because I intend not here to make so large an Invective against the Jesuits as they deserve; but only to give a short and plain Draught of their Courses and Customs.

For, as many times we behold one Afflicted with some grievous Infirmity, sending forth such lamentable Cries as reach Heaven it self; and e­very one perceived that the Man is terribly in­disposed, but no man is able to discern the Ori­ginal Cause of his Evil; so the whole World Complains of the Jesuits, some for being Persecu­ted, others for being Tortured; and some for be­ing Treacherously served by them: but the Mis­chief still remains amongst us, nor is the Cause thereof easily Discovered; which is nothing else but an immense desire which they have to In­crease [Page 24]crease their own Power; in respect whereof, they esteem it nothing to Vilifie or Murther any Man, or to deceive Princes, and to Oppress the Poor; to Extort from Widows their Estates, and Wrong the Fatherless: What shall I say, to Ruinate most Noble Kingdoms; nay, many times by their Intermedling with all importaut Affairs in matters of State, it causes Jealousies and Despite amongst Christian Princes.

Now as there would follow a great Inconve­nience, if that part which was last formed by Nature, as an Instrument to serve the rest that were more Noble, should attract unto it self, all the purest Blood and Vital Spirits, because this I say, were the way utterly to dissolve the whole; so it is as inconvenient, that the Religion of the Jesuits planted into the Body of the Holy Church, as Instruments for the Conversion of Hereticks, and the perswading of Sinners to Repentance, should bring within their own Power, all the most weighty and important Affairs of Princes and Pre­lates, and Extracting from them the very Life and Spirit of their Interest, should convert them unto their own purposes: Because from hence, both private and publick Peace is Disturbed, many Depressed, which were worthy to be Exalted; and many Exalted, which deserve to be Depres­sed; with a Thouand Inconveniences which would follow upon it.

I could produce many Reasons, taken from Ex­perience it self, to demonstrate what an ingorge­ous Ambition the Jesuits have to increase their Greatness; but it shall here suffice, to make it known from Father Parsons own words, recorded in a Book of his composed in the English tongue, and InTituled, The Reformation of England; where having first blamed Cardinal Pool, and having also observed many Wants and Imperfections in the Council of Trent, at length he concluded, That when England should return to the Roman Catho­lick Faith, he would reduce it to the Form and State of the Primitive Church; making common all Ecclesiastical Goods, and assigning the Charge of them unto seven Sagii, or Wise-men, which should be Jesuits; and they should make Distri­bution of Goods at their pleasure. Nor is it his will, nay, he forbids it, under a grievous Penal­ty, that any Religious person, of what Order soever, should return into England without their License; Resolving, that none should enter there, but those who should be Maintained by Almes.

But as it oft falls out, that Self-Love blinds the VVisest Man, that he becomes the greatest Fool, it is most Ridiculous which the same Fa­ther subjoyns in that place: When England (sayes he) shall once be reduced to the True Faith, it will not be Convenient, that the Pope (at the least for Five Years space) should look to receive any Fruit from the Ecclesiastical Benefices of this Kingdom; [Page 26]but remit all into the Hands of those Seven Wise Men, who should Dispense them as they conceived best for the good of the Church.

This being his Designe, that the first Five Years being past, by some other Invention (of which they are very full) they would re-confirm the same Priviledge for Five Years more, and so onwards, till they had utterly excluded his Holiness from England: Now who seeth not here (as in a Ta­ble) the Covetousness and the Ambition of the Je­suits, naturally describ'd; together with the hear­ty desire they have to make themselves Monarchs: And who seeth not with what Cunning they en­deavour to promote their own Designes; procu­ring it either from the Good of some, or Ill of others. VVhat should I say more of them: In the time of Gregory the Thirteenth, Did they not make it their Request, that they might be In­vested of all the Parish Churches in Rome? That they might there lay a Foundation of their Mo­narchy? And that which they could not get in Rome, Have they not finally obtained in England? VVhere they not long since have chosen an Arch-Priest, one of the Jesuits in Voto, who instead of protecting the Clergy, like a Ravening VVolf, persecutes all such Priests as are not depending up­on the Jesuits; driving them to terms of Despa­ration, and depriving them (under a great Penal­ty) of mutual Communication; so that by this time, almost all the English-Roman-Clergy are Je­suits [Page 27] in Voto; Nor do they accept any into their Colledges, who hath not pass'd his VVord to be­come a Jesuit; so that when that Kingdom shall return to the Antient Faith, England will be like to give a beginning to an absolute Jesuitical Mo­narchy; because all the Ecclesiastical Revenues, all the Abbeys, Benefices, Bishopricks, Arch-Priestships, and other Dignities, shall be conferred only by the Jesuits.

I here let pass many things, as the pretensions which they make concerning other mens Estates, how jealous they are of their VVelsare, and desi­rous of their Prosperity: as the Favour which they endeavour to gain from Princes, by making them believe, that their Subjects are most Devout to their Religion, and consequently, that they are able to make them well-affected to the person of their Prince. Such evident things as these, I leave to every one to observe, and with Four brief Considerations, I will conclude this present Dis­course.

First, That Men of such High Spirits, & such reach­ing Designes, are alwayes Lovers of Novelty; ever searching for it, & begetting it; because without some new-raised Motions, it is impossible they should attain their Ends: And therefore the Jesuits cannot be helpful to any Prince that either loves Peace, or the Conservation of his own State; since they are more likely to be the Cause of much [Page 28]Trouble and Commotion: Nay, happily to De­prive him of his whole State, if he Favour not their Party; or be not partially governed by their Counsel.

Secondly, If these, who have not Temporal Ju­risdiction, are able to cause such great and pro­digious Disturbances in the World, What think ye would they do, if one of them should by Chance be created Pope? First he would stuff the Consistory with Jesuits, and by that means per­petuate the Popedome to them: and then direct­ing themselves by their in-sight and interest of State, and having the Arm and Power of the Pope, they would be enabled to put in Danger, the State of many Princes; especially of those who are Neighbours and Confiners.

Thirdly, It would be the Design of that Pope, (if he could by any means) to Invest their Or­der of some City, or Temporal Jurisdiction; with the which they would afterwards make way for a Thousand other Designes, which they could never Effect without the Damage of other Prin­ces.

Fourthly, When the Consistory should be en­tirely Jesuited, the whole Patrimony of Christ would be in their Hands; And as one that has the Dropsy, The more he Drinks, the more he Thirsts; so their Ambition growing with their [Page 29]Greatness, would occasion a vast Inundation of Trouble in the World. Now, because there is nothing more subject unto Change than matters of State, These Fathers, with all their Power, and Crafty Cunning, would endeavour to Alter the whole Course of Government; that they might finally introduce the Form and Project of their own Government; and by that means abso­lutely Immonarchize themselves. They have had it long in their Heads, to gain into their Society the Son of some Prince, who should absolutely in­vest the Company of his State; and this they had long since Attained, if some others, wisely Spying out their Design, had not prevented them: but had they once obtained that, they would, without any Difficulty, have made themselves Patrons of the State-Ecclesiastical: And as they are very In­vective and Subtil, they would afterwards have found out a Thousand Wayes how to enlarge it. Thus they would have wanted no means that might make them Masters of their Projects: And if nothing else would have done it, the Jealousios which they would have raised in the Minds of their Confining Princes, would have done them no small Service.

It is therefore most necessary, that for the Pre­servation of Publick Peace, and for the Mainte­nance of States, for the encrease of True Religion, and for the Common Good of the whole VVorld, that they be utterly Rooted Out of all Christen­dom; [Page 30]whose desires are so extreamly inordinate, lest haply that follow which was Anciently ef­fected by the Davidi, (whose Courses the Jesuits seem to Imitate) who were not Destroyed till the time of Claudius the Emperour.

And when I shall be commanded to VVrite my Opinion, concerning an opportune Remedy how to Rectifie These Fathers, and to Convince them of their Erroneous Opinions; desiring rather that they may be good Pastors of Souls, which are the Treasury of Christ, and not of the VVorld, or of the Profit of the VVorld, (which is nothing else but vile Dung) I am ready to perform it with Charity, and with all that Ability which it shall please God to bestow upon me.