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, a by the swe [...]t favour of them sinners might be constrained to bid adi [...] to the corrupti­on of sin, and to prosecute the sweet smell of Repentance; we n [...]ed no clea­rer d [...]monstration than the Laws and Orders on the which th [...]s plant was grounded, by the first Founder thereof Father Ignati [...]s. And surely, so long as by those first Fathers that gave it life, it was cherished with the dew of charity, and cultivated conformable to the invention of the Planter: it brought forth two This Exordium will make you know that the Author was a Papist. branches, the one of love towards God, the other towards their Neighbour. In so much that it was a worder to conside the plenty of Fruits which it brought forth in the excellent Education of chil­dren, the savi [...]g of souls, and the increase of the Catholick Faith, But the Devil, who makes use of a [...] good inventions, but as a w [...]et-stone, grew as eager and cunning to destroy this Work and enterprize, as the other to pr [...]mote its and took oc­casion, even from the greatness it self of his Religious Order, and from that admirable progress which in small time it had made, to pervert the first institution of it, with an ar­tificial subtilty; instead of those two first branches of charity, now utterly d [...]ied up, he hath ingra [...]ted 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 D [...]co [...]se. In the which, I protest before God, I have no mo [...]ion either o [...] 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 art fice, may prevent them by opportune remedies.

Now weare to know that the Religious Orders of these Fathers the Jesuits being en [...]ar­ged, especially by the education of Children (of which there is neither City nor Kingdom but hath need was even from the begi [...]ing there [...] (by very ma [...]y) much desired, and by divers Princes so savoured, tha [...] in few years it diffused it self, as far as ot [...]er Orders had done in many Hundreds. This Greatness, which almost always induceth into men; minds a change of Custom, raised up in the He [...]rs 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 word) to the only patr [...]m [...]y of Ch [...]st.

And here I [...] o [...] the subtil [...]y of Aristotle to discern, and the eloquence of Cicere, to express those mervellous means (a thing which for the novelty of it, to many seemeth [...]) by which [...]hese Fathers sti [...]l increase to their Soc [...]ty Bu [...] it shal be s [...]f­ficient for me to p [...]i [...] cut only some few things, leaving a large Room for other mens judgments, to a [...]e up a [...]rm of what Idea tthemselves shall think fittest, Y [...]t I shall not [Page 6] omit to propound some few Heads, with which I intend to serve the Reader for the ground of this Discourse.

And First, These Fathers, the Jesuits, thought it was not sufficient to promote their Society to that 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 pro [...]ss of time they perceived, that either for ill 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 penctrate, so it is (almost) impossible, sufficiently to explain it.

There refides continually in Rome the Father General, to whom all the rest render most ex­act Obedience: and there is Choice made of some other 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 Assistance of France, a second of Spain, a third of Italy, a fourth of England, a fifth of Austria; and soof 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 Correspondenss, 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 rewly 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) [...]f 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 con [...]r [...]ing 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, 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 owen M [...]ls.

However, this is a thing simply evil, that Religious men should so much intermingle with matters of State in being their duly rather to attend the saving of their own and o­ther mens Souls, being for that end onely retired from the world; but by this means they are more intangled, than the very Secular persons themselves; and for many most perni­cious [Page 7] 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 understadning 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 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 cautelons, 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 i) their Father General and his Assistants, as well by the Confessions and Consultations which their Correspondents to make, residing in all Chief Cities of the Christian World, as by means of their other Adherents, of whom we shall discourse hereafter, are most sincerly and punctually advertised of all Determina­tions, that are concluded in the most secret Councils: So that they better know (a most) 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, Seve [...]ty, Eighty, and oft times to an hundred Crowns of Gold for one Courtier. So that they knowing so exa­ctly the Affairs of all Princes, do not only dimi [...]h 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, they enter into the very S [...]c [...]ets of the peoples souls; knowing who stands well affected to the Prince, and who rests dissatisfied: 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, F [...]i [...]nds, 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 it to 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 Jusuits; 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 [Page 8] 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 by them: and these for the most part are Gentlemen or Gentlewo­men, the welthiest 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, which in the mean time they get their pearls, apparel, ornaments, furniture of Huses; 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, Ab [...]ys, and other Revenues: but these make a [...]ow 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 [...]he seventh point of this discourse.

The third sort of Jesuits are those who remain in Monasteries; & these are either Preists, 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 the have no power to leav [...] 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 so [...]t 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, Hae [...] omnia tibi dabo; have accepted the Bar­gin: and therefore labour to reduce their Society to an absolute 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 Polititians (which is their General) with a great number of others of the same pro [...]ession; who being first informed by their spies, of all such weighty & 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 hi [...] Office to goe every day their circuit thorow the Courts of Cardinals, Embas­sadors, and Prel [...]tes; with whom (cunningly) they insinuate their discourse of such affairs as is then in hand, or shortly to be handled; representing it to them after what manner they please, & 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 time, 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; [Page 9] so that we may conclude, that the greater part of Affaires throughout the Christian World, doth pass through the Jesuits Hands; and those only take effect, against which they make no opposition. Most stupendious andimpenetrable 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 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 marvellous 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 archieve 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 N [...]ncio'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 Families; usurping the wealth of Widows, 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 their Society; will needs be invested Heirs. In the mean time abso­lutely excluding the poor from their Schools, directly against the Orders of the fore­named 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 Favours. Thus they publickly brag, that they can make Cardinals, Nuncio's, Lieutenants, 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 th [...]se things they divulge so publickly, that there is not 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; & alwayes advance such persons as make for their in­terest; without any regard whether he be well-affected to the Prince, whether meritori­ousor [Page 10] 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 Oares, and stretch them before the Vessel: so when in the dyers and assemblies (which these Fathers continually make by their General and his Assistance 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 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 Occurences, 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 him. I could with manifest examples confirm this my discourse, if daily experience and common same 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 & 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 A [...]rogancy, and grounded upon a conceit of their Monarchy; Our society hath always 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 [...]e [...]son 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 Consessor 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 Subjects are wont to follow the Inclinations of their Prince, so all those as give obedience to their Father-General, perceiving that he chiefly Attends 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 & Friends; strive by force to pene [...]r [...]te the Hearts of Princes, and their most secret Designs; only to give noti [...] of them either to the Assistance at Rome, or to the Father-General; by this means to procure them their Favour, & a [...]ain some dignity; which by any other means they could never have obtained. [Page] 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 as 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 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 ownends, 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 & 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 Juglings, 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 whatever, either Temporal or Spiritual; but only [...]ve them so far as they may serve their own turnes.

Nay, I followeth yet farther, That no Prince, much less any under Prelates, can make the like use of then; 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; and 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 interineddled, have seldom times succeeded well; because they have no purpose to serve, farther than their own Interests dictates to them. And in this, the Artifice which they use, is most Notorious, 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 de [...]re 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 immediatly 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 consormable to that Commission he Rules himself: Never re­garding, whether that Order be Conformable to the Intention of the Prince, who 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 [Page 12] knowing in all things 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 & 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 scarce 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.

Further more; With these artificious Devices, they have so opened the Eyes of the World and sharpened mens Wits in matters of State; that to this day, to the 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 inveig [...]e 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 seigning (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 Jesuits have no regard, whe­ther they please or displease any Prince, where their own 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 world, 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 Popes Pleasure, accepting that Profess;ion, were al­ways 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 Sicred Canons themselves; but against their Decrees make Merchandize of Pearls, Rubies, and Diamonds, the which [Page 13] they bring from the Indies: And there is an Opinion, that the greatest pa [...]t 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 persecured, 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 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 intermeddling with all important 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 thou­sand inconveniences which would follow upon it.

I could produce many reasons, taken from experience it self, to demonstrate what a 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, & Intituled; the reformation of England; where haveing first blamed Cardinal Pool, and haveing also observed many wants and Imperfections in the Council of Trent, at length he concluded, That [...] 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 [...] the Charge of them unto seven Sagii or Wise-men, which should be Jesuit [...]; and they should make Distribution of Goods at their pleasure. Nor is it his will, nay, he [...] 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 Almrs.

But as it oft falls out, that Self-Love blinds the Wisest Man, that he becomes the great­test [Page 14] 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, 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 f [...]l) they would re-confirm the same Priviledge for Five Years more, and soonwards, 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 I [...]l of others. What 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? Where they not long since have chosen an Arch-priest, one of the Jesuits in Voto, who instead of protecting the Clergy, like a Ravening Wolf, persecutes all such Priests as are not depending upon the Jesuit; driving them to terms of desperation and depriving them (under a great Penalty) of mutual Communication; so that by this time, almost all the English Roman Clergy are Jesuits in Voto, Nor do they accept any into their Colledges, who hath not pass'd his word 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, B [...]fi [...], Bishopricks, Arch Priest­ships and other Dignities shall be conferred only by the J [...]s [...]it [...].

I here let pass many things, as the pretensions which they make concerning other mens Estates, how jealous they are of their Welfare, 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 the [...] are able to make them well-affected to the person of their Prince. Such evident things as the [...]e, I leave to every one to observe, and with Four brief Consideration, I will conclude this present Discourse.

First, That Men of such High Spirits, and such reaching Designs, are always lovers of Novelty; ever searching for it, and begetting it; because without some new-raised Mo­tions, it is impossible they should attain their Ends: And the [...]efore 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 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 perpetua [...]e the Pop [...]dom to them: and then directing themselves by their insight 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 P [...]pe, (if he could by any means) to invest [Page 15] their Order of some City, or Temporal Jurisdiction; with the which they would af­terwards make way for a thousand other Designs, 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 Dropsie, the more he drinks, the more he thirsts; so their Ambirion growing with their 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 d [...]ffi­culty, have made themselves Patrons of the State-Ecclesiastical: And as they are very invective and subtil, they would afterwards have found out a thousand ways 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 Jealousies 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 World, that they be utterly rooted out of all Christendom; whose desires are so extreamly inordinate, lost haply that follow which was anciently effected by the Davidii, (whose Course, the Jesuits seem to imitate) who we [...]e not destroyed till the time of Claudius the Emperour.

And when I shall be commanded to write my Opinion, concerning an opportune Re­medy how to rectifie Th [...]se 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 World, or of the Profit of the World, (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.