THE CABINET OF THE J …

THE CABINET OF THE Jesuits Secrets OPENED. In which there are many things relating to the Church and Clergy of England.

As also the ways by which they encrease the Number and Wealth of their Society, on the ruines of King­doms and Families.

In part began by Dr. Oats from an Italian Copy; But now more largely discovered, from a French Copy, printed at Colon, 1678.

Made English By a Person of Quality.

Licensed, Feb. 14. 1678/9.

LONDON, Printed for Jonathan Robinson, and George Wells, in St. Paul's Church-yard. 1679.

To the READER.

THese Papers were not originally intended for the Press, but for the use of an intimate Friend, and had possibly never gone further, if they who are the subject Matter of them, had not made it necessary to give my dear Country-Men this insight into their designs upon us, and the methods by which they hope to attain their ends upon us.

There is scarce any sort of Persons in the Nation, to whom the knowledg of these things may not be useful, the Recusants themselves not excepted; and it is most certain the Book was first printed by, and for such.

But then it is most necessary for the Country-Gentry, and for them I chiefly design it, that they may be no longer cheated by the fair Carriage and insinuating Behavior of these Men, and their Dis­ciples. They are said to be good Company and civil Men, and which is more, that they seldom spoil the Mirth and Pleasure of the rest of the Company with Disputations, but rather make themselves agree­able with Stories and News. But for all that, these Men have a design, if not upon your Lives and Persons, yet upon your Families and Estates, and you shall one day pay dearly for their Acquaintance, or else they will miss what they most intend.

They rarely seek the Acquaintance of any but Persons of great Estate, and of such as have same Authority in their Countrey, and these they flatter and caress with all the little Arts of indearments imaginable; but especially if they find them ignorant of the World, and not too much verst in, or fixt to the established Religion: for with these they care not to associate: Except it be in order to seduce their Children, and herein they often prevail by matching their Daughters to them; for they will not willingly marry a Son to a Protestant Woman. And the stopping this Gap, which hath seduced many great Families, is a work as well worthy the thoughts of the Parliament as any other whatever.

[Page] But the use they make of Persons in Authority is yet more pernici­ous: by their power they awe and curbe the inferior People that they durst not offend them, and the late Plot had never come so near its execution, had it not been for this. For their preparation of Arms was clearly enough discovered, to have put us upon our guard, but that they used the Authority of some Justices of the Peace to punish those People, who had seen and observed them, and had also courage enough to report their Knowledg. By this means also they baffle the execution of all Laws against them; and doubtless in private deride and scorn those, whom they thus cajole in publick.

And here let not the Dissenters flatter themselves, as if they of all others had least conversation with them. Their new virtue of Toleration hath done these Men more service than is thought of. And Coleman was no Fool when he told the French King's Confessor, That if they could once obtain an Act of Parliament, for a general Liberty of Conscience, They should afterwards do in effect what they list; and a little after in the same Letter, The Trial of Edward Coleman, page 54: That this would give the greatest blow to the Prote­stant Religion here that ever it received since its Birth. They may see by this who are to reap the benefit of their Labours for a Toleration. And Mr. Oats would infinitely oblige the World, if he would publish an account of the Cheats of this sort, he hath seen practised amongst them.

As for the Translation I shall say but this; it is faithfully done, and I have used as much as I could possibly, the very words of the Original. And now if God may have Glory, and the Church and Nation Service by it; I shall never wish for more.

Farewel.

THE SECRETS OF THE JESUITS.

THE Laws and Constitutions upon which the Order. This Author useth; words indiffe­rently, viz. the Religion, Order and Company of the Jesuits which they call the Society themselves. Religion of the Je­suits was established, make it so clearly appear that it was by the Inspiration of the Holy Ghost that Ignatius planted it in the Vineyard of the Lord that no Man can just­ly doubt thereof. For whoever had considered it, in its first rise, would have had great reason to hope that it was the Tree that should produce the Antidote against the venom of Heresies, and that it should send forth those blossoms of Christian and Re­ligious Works, which being once scented by Sinners, should compel them to abandon the stench of Sin, and follow the odour of Repentance. And truly so long as those good Fathers, from whom it deriv'd its Birth, bedew'd it with their Charity; and that it was cultivated according to their Intentions, it is certain the Fruits which arose of it, were fair and large to a Wonder, as well in relation to the excellent education of Children, as the Conversion of Souls, and the propagation of the true Faith of the Catholick Religion. But the Devil, who imploys as much subtilty in the destruction of the works and designs of God, as good men do labour to advance them, took occasion even from the Grandeur of this Religion, and the marvelous progress it made in a short time, to pervert the end of its Institution: for by a subtile Arti­fice, instead of the first branches of Charity, which are now almost quite [Page 2] withered, he hath ingrafted the two most pernicious Affections in the World Ambition and Avarice; which cause so great a mischief to Christi­anity, that it is scarce possible to imagine a greater; as I hope I shall demonstrate in this discourse. In the entry of which I protest before God, that it is neither Interest nor Passion moves my Pen, but simply the zeal of the publick Good; to the Advantage of which I believe my self obliged to use my utmost endeavours; hoping that their Dissimu­lations and Arts being once known by Princes, there shall in time be a remedy provided.

Now the first thing which should be considered is, that the Religion of the Jesuits being solely provided for the education of Children, of which there is neither Kingdom nor City which stands not in need, it was at first desired on all hands, and favoured by most Princes, so that it made a greater progress in a few years, than most others have done in many Ages. But this greatness which for the most part introduceth a change of Manners, kindled in these Children of Ignatius so great a Love to their Society; that persuading themselves, it was of greater use to the Church of God then all the rest, and better fitted for the Reforma­tion of the World, they concluded amongst themselves that they ought to imploy all their care and craft in the enlarging of it; because with it they augmented the Militia of Jesus Christ, the good of the whole Church, and the antient Patrimony of our Lord, if I may thus speak their Language.

And here it is that I shall need the Subtilty of Aristotle, and the Elo­quence of Tully, to unfold the strange manner which these Fathers use in a constant increase of their Society, which perhaps will seem impos­sible to many by reason of its Novelty; but it will be sufficient for me to remark some few things only, leaving a spacious Field for every one to form such an Idea of it, as shall appear most reasonable to him; and to this purpose I will content my self with the proposing some Heads or Points rather, which may serve my design of affording a certain Foun­dation to the Reflections and Discourses of those, who will exercise themselves in the Contemplation of this Subject.

I.

The Jesuites foresaw, they could never raise their Society to that heighth of Grandeur they aspired to, by doing nothing but Teach, Preach and Administer the Sacraments, or by the sole performance of other such like Religious Offices. For although at first they were enter­tain'd by many with a very great affection, as I have said before; yet at length they perceived, that time diminished this Love, which made them suspect their Religion had made its greatest efforts in its infancy; [Page 3] and therefore they were put to the necessity of inventing two other means to aggrandise it, the first of which was to discredit with Princes, and in consequence with all others they could, all the other Orders, pretending great imperfections in them. So that by this malicious ad­dress, having raised their own greatness upon the ruine of others, they possest themselves of a great number of Monasteries, and Abbies, and other great Revenues, by their Slanders dispossessing the former Own­ers. The second was by insinuating themselves into the Affairs of State, ingaging in their Interest the greatest part of the Christian Prin­ces, in such a subtile and artificious manner, that as it is difficult to penetrate, so it is almost impossible to explain it perfectly. Their Ge­neral, to whom all the rest pay a very exact Obedience, recides continu­ally at Rome; he hath made choice of some Fathers, who because they are alway with him, are called Assistants, and there is at least one of eve­ry Nation, from which they take their Name, one calling himself the Assistant of France, the other of Spain, the third of Italy, the fourth of England, the fifth of Austrich; and so of all the other Provinces and Kingdoms. The duty of each Assistant is to give advice to the General of all those events of State which pass in the Kingdom or Province he represents; which he is inabled to do by means of the correspondence he holds there, who making their abode in the chief Town of that Kingdom or Province, inform themselves carefully of the State, Na­ture, Inclination and Intentions of Princes, with which in conclusion they advertise the Assistants every Post, giving them advice of what hath been discovered, or what hath lately happened, so that all these Pac­quets arriving at Rome, the General calls to his Counsel all his Assistants, who present him as it were with an Anatomy of the World; telling him the Interests and Designs of all the Christian Princes. After which, having considered all those things were written to them, and having examined and compar'd them one with another, at length they raise the Conclusion, which is, that they ought to favour the affairs of one Prince, and hinder those of another, according to their own Interest and Pro­fit. So that as Spectators see the blots better than the Gamesters, so these Fathers having in view the Interests of all the Princes, apply with the greater facility, the necessary means to improve the affairs of him that is most desposed to their Interest.

II.

The second Point which deserves to be chiefly considered after this, is, That it is extreamly mischievous, that Religious Persons should meddle with State Affairs, their duty obliging them to attend wholly the Salvation of their own Souls, and those of their Neighbours. So [Page 4] that the Jesuits intrieguing in the Civil Government, more than the very Seculars themselves, it is absolutely necessary, for the avoiding many most dangerous Consequences, to provide some remedy against so great a disorder. For, in the first place, the Jesuits take the Auricular Confes­sion of a great part of the Nobility of the Catholic States; so that to get leisure for this, they will no longer admit the Poor into their These are certain private places in Chur­ches, made for that purpose, like our Read­ing-Desks, with Pewes on either side, of the same height. Confessionals, and very often they are the Confessors of Princes too: So that by this means it is easy to penetrate into all their Designs, and learn all the resolutions, as well of the Princes as of their Subjects, of which they presently give advice to their General, or to the Assistants which remain at Rome. Now any Man that hath the least Judgment, may perceive the damage which this sort of People bring to Soveraign Princes, who have no other end in any thing but their own In­terest; for all the World knows that there is scarce any thing more ne­cessary than Secresy for the Preservation of States; so that if this thing be once lost, they ordinarily fall to ruine; which without doubt is the reason why all wise Princes are so careful to preserve it, and keep their Intentions from being known; whereas on the other side, having often observed that they become the wiser by the knowledg of the designs of others, and that thereby they govern their own Affairs the better, they endeavour by all ways to attain the knowledg of them, entertaining for that purpose Ambassadors and Spies with considerable expences, though for the most part without a considerable advantage, because the Re­ports which are made by their Ministers. Ambassadors, are for the most part not very faithful. But I can assure any Man, that the General of the Jesuites, and his Assistants, have this advantage, that they are truly and very particularly inform­ed of what ever passeth in the most secret Consultations; both by means of Confessions, and of the Inquiries which their Correspondents make, who live in all the chief places of Christendom, and also by the aid of their other Adherents, which I will speak of hereafter: So that they do better understand, as I may say, what are the Forces, the Re­venues, the Expences, and Designs of Princes, than the Princes themselves. And all this without any other expence than the charge of Letters, which in truth amounts to a considerable Charge, seeing that every Post, according to the account of the Post-masters, they come to 60, 70, 80, and sometimes 100 Crowns of Gold a Return. By which it is easy to conjecture, that having so exact a knowledg of the Interests of Princes, it is equally in their power to diminish their Re­putation [Page 5] with other Princes, to make them lose their Authority with their Subjects, to raise them up what Enemies they please: and lastly, to raise up their own Subjects against them, with so much the greater facility, that by means of Confessions, and of their Emissaries, they pe­netrate to the bottom of the Souls of their Vassals, and so discover all those that are well or ill affected. So that by the reports which are made them of the affairs of State, they may without difficulty sow the Seeds of Enmity amongst Princes, and involve them in a thousand sus­picions; And also of the knowledg which they have of the Minds of their Subjects, it is no less easy for them to foment in them Contempt of their Governours, and give birth to all sorts of troubles and seditions. From all this any Man must conclude, that Interest of State will never permit any Prince to choose for his Confessors these sorts of Men, who apply themselves with so much care to pry into the Affairs of State; and which make use of the knowledg they have thus gotten, as the most effectual means of insinuating themselves into the favour of other Po­tentates. And they ought much less to suffer their Counsellors, their Principal Ministers, and their houshold Officers, to take them for their Confessors, especially, because we live in an age abundantly furnished with Persons, who are not inferiour to the Jesuites neither in Knowledg, nor in Vertue, and are as able to serve them in every respect, without gi­ving them the least umbrage, or intermedling in any thing but the di­rection of their Souls, and their Ecclesiastical Functions.

III.

But that what I have hitherto said, and shall say hereafter may be the better understood, we must consider that there are three sorts of Jesuites.

The First, Are certain Lay Persons of both Sexes, who being associa­ted with them, live under them in the practice of a certain Blind Obe­dience, governing themselves wholly by the Counsel of the Jesuits, and being ready to execute all their Commands. These for the most part are Gentlemen and Ladies, who pass the rest of their Lives in Widow­hood; Rich Citizens and Merchants, who like good fruit-Trees, bear the Jesuits a great quantity of precious Fruit, that is to say of Gold and Silver. Of this Class are those Women who are commonly called Bi­gottes, who being induced by these Fathers to despise the World, are in exchang fleeced by them, who by their smooth Speeches draw from them Clothes, Moveables, and considerable Rents.

The second sort are only Men, of which some are Priests, and others are Layicks, who although they live in the World, and often by the interposition of the Jesuits obtain Pensions, Canons, Abbies, and o­ther Revenues, have yet made a Vow to take their habit, when ever [Page 6] the General shall require it. For which cause they are called Jesuits in Voto. And these the Jesuits use with a rare dexterity to establish their Monarchy, maintaining them in the Kingdoms and Provinces, in all the Courts of Princes, and in a word, in all the considerable places of Christendom, to the end they may serve them, as I shall set forth in the seventh Point.

The third Sort are the Politick Jesuits, in whose hands all the Au­thority resides, who manage the Government of their Order, and who having been assailed with the same temptation Christ was by the Devil in the Wilderness, Haec omnia tibi dabo, si cadens adoraveris me, have struck the bargain, and accepted the Condition propounded by Satan, employing all their Industry to reduce their Society to a perfect Monarchy. And as it is at Rome, where almost all the great Affairs of Christianity are transacted, and in which place the Head of these brave Politicians resides, i. e. their General, with a great number of other Persons of the same Order; so this is the place which they have resolved to begin their domination in, as any Man may see who ob­serveth the manner of their Conduct. It is scarce possible to propose an Affair in this Court, but the Jesuits, who are informed of every thing by their Spies, worth the taking notice of, assemble themselves to conclude on an Issue advantagious to their Interest; and from thence you shall see them run to the Cardinals, the Ambassadors, and the Prelates; where having dexterously insinuated themselves to dis­course of the Affair then in agitation, or beginning to be so, they repre­sent it in that maner which pleaseth them, having ever a careful respect to their own Interest, and to that purpose often changing the true Aspect of things, even to the making (as the saying is) black white, and white black. And because the first Relations, especially when made by Religious Persons, take a considerable impression in the Spirits of the Hearers; from hence it proceeds that very often Affairs of great importance, which are transacted in the Court of Rome by Ambassa­dors, and other Persons of Authority, have not had the success desired by Princes; because the Master-Jesuits having prejudicated with their interested Reports the Minds of Men, have forestalled their Faith, and made them suspicious of the Relations of others, though they were more true and sincere. But it is not at Rome only, and with the Pre­lates, that they use this Artifice; they practise it in the same manner, either by themselves, or the second sort of Jesuits, in the Courts of other Princes. From whence this consequence will arise, that the great­est part of the Affairs of Christianity pass through the hands of the Jesuits, and that those only succeed which they do not oppose. I af­firm [Page 7] in the interim, that their dexterity in intrieguing in Affairs, either to hinder or promote them, being so subtile, that it may be said to be impenetrable, it is impossible to describe it exactly; but yet it is easy for all Princes to know it, if they will but take the pains to read what I have writ of it: For it will cause them to reflect upon what is past, and recal into their memory the particular Circumstances of Treaties; so that comparing them with my Remarques, it will be almost impossi­ble not to discover some part of the Craft of this admirable Society. Now though this Secret and hidden Artifice be the principal thing they put in practice to attain this Monarchic Jurisdiction, which is the principal Object of their desires; yet this hinders them not some­times (so much does their Passion blind them) to employ other Ex­pedients, which manifest their ambitious Project. For was it not a pleasant Petition which they made under pretence of the general good of the Church, to his Holiness Gregory the 13th, that he would com­mand his Legats, and all his Apostolic Nuntio's, to take some Jesuit for their Companion and Confident, by whose Counsel they should go­vern themselves in all their Actions.

IV.

The fourth thing which deserveth to be considered, is, That by these Intrigues, and by the knowledg of Affairs of State, the principal Je­suits have acquired the favour of many both Temporal and Spiritual Princes, making them believe they have done great Services; and from this favour great inconveniences spring.

First, Abusing the goodness and friendship of these Princes, they fear not to abuse a great number of private Families, which, though rich, and noble, have been reduced to an extreme degree of Misery, by the Usurpation which the Jesuits have made upon the Estates of Wi­dows, and by the unsincere Courses, by which they have drawn into their Religion a number of those young Gentlemen, which frequent their Colleges. For how often doth it happen, that these young Men becoming sickly, or finding themselves unfit for the functions of the Society, are sent away, without restoring either to them or to their Re­lations that Wealth they brought thither, and to which the Jesuits made themselves Heirs at their entring their Profession? This Inju­stice is far enough from the Ordinance of St. Ignatius, and from the intentions of those Lords, who having founded their Houses, did not leave them so much Riches as might fatiate their thirst after the good things of this World, but rather make them fitter to serve the Christi­an World.

The second Inconvenience which follows this access the Jesuits have [Page 8] to Princes, is, That they boast of it perpetually, and persuade the World, that their Union and Familiarity with great Men is much greater than indeed it is, and by this means they make themselves re­vered by the very Ministers of State, who by reason of this do all they can to insinuate themselves into their good opinion; and indeed eve­ry one hath recourse to them to obtain what they desire. And their vanity is arrived to that height, that they have dared to boast that they can make Cardinals, Nuntio's, Lieutenants, Governors, or any other Officers; yea, some of them have proceeded to that degree of Impudence, as to affirm that their General could do much more than the Pope; and others have added, that it is much better to be of this Order which can make Cardinals, than to be a Cardinal. I fear not that what I write should make me pass for a Slanderer, for these Fa­thers speak all these things so openly, that there is hardly any Person who converseth with them with any degree of Familiarity, who hath not often heard the same things from them.

V.

The fifth Point is, that being thus established in State-practices, one of the first things they exact from that Prince who favours them, is, that he would permit them to advance or pull down whoever they please, serving themselves always here of the pretence of Religion, that they may with the more facility obtain their ends. And if by misfortune this be granted, as it falls out too often, expect not that they should fill the vacant places with Persons of worth, who can best discharge their trust; but on the contrary, if any such happen to be recommended to that Prince, they oppose them with all their might, if they be not their intimate Friends, and such as they know are high­ly affected to their Interest; but as for them they present and petition for, be they affected to the Interest of the Prince, or be they not, be they honest Men or Knaves, be they fit for the employment, or be they not, this is the least part of their Care. So that it i [...] often seen, that the Officers which are chosen by these Men, are good for no­thing but to vex the Prince, and exasperate the People by Discon­tents, which end for the most part in dreadful Seditions.

VI.

The sixth Point cannot be better represented than by the similitude of a Master of a Gally, who observing the Wind for his turn, can no sooner whistle than all the Rowers are at the Oar, to bring the Gally to the place he had before appointed: for just after this manner, when the General and his Assistants have once concluded that it is for their interest that any Person should be advanced to any dignity, upon the [Page 9] first intimation of his intention to those that reside in the Provinces, there is a general attempt of all to elevate the Person so designed by them, into that Charge or Dignity where they would place him, some lifting at the Head, and some at the Tail, as I may say. Now he that hath received from them a service of this nature, must be very ungrateful, if he denies them the like assistance when occasion serves. So it often falls out, that they esteem themselves more obliged to the Jesuits, than to the Prince himself who hath given them their prefer­ment; and so they become more passionate of the Interest of the Je­suits, than of the Glory and Advantage of their Masters. Thus Prin­ces are taken for weak Persons; and while they imagine they have got a faithful Servant, they have let in a Jesuitical Spy, of whom they make use too often, to the damage of him that hath exalted him. This is as true as the rest I have hitherto set forth; and it is easy to re­port a Number of Examples, Experience furnishing us with enough; but to avoid rendring my self odious to no purpose, I will pass them in silence, satisfying my self with this Conclusion from what has been said in this Article, That this Address of the Jesuits to introduce their Partisans into Charges, is (it may be) the reason why they call their Order a Great Monarchy, because by this means they govern both the Prin­ces and their Ministers. So that we need not wonder, if one of their chief Fathers, having a publick Speech to make in the name of the Society to a Prince, let slip these arrogant Words: You know, Sir, that our Order hath ever kept a good correspondence with your Highness; in their imagination without doubt to be Monarchs as well as you.

VII.

In the seventh place, These Fathers do their utmost to make the World believe, that all those who receive any Benefits from their Prince in what sort soever, do yet obtain them by their means, or by the assistance of their Favourites. And they acquire by this way a more absolute Empire over the minds of Subjects, than the very Prin­ces themselves; which it may be cannot happen without a great preju­dice to them, no Reason of State permitting that such active and am­bitious Spirits as the Jesuits, should thus dispose of the Wills of their Ministers. For besides that by this means they can carry on obscurely all sorts of Treasons and Troubles, they have also a certain way by these Ministers their Adherents, to introduce into the Services of Prin­ces their Jesuits in Voto, either as Counsellors, or Secretaries of State. And these are no sooner received, but they fall to importune the Prince to take some Jesuit, either for his Confessor, or Preacher: whereby both become the Spies of the General, to whom they give an exact ac­count [Page 10] of the most secret Affairs. And from hence it comes to pass, that what was thought most secret, is become most publick, when the means of its so being can not be discovered; and Designs of the great­est import are prevented, when it is impossible to conjecture who hath discovered them; and which is worse, they are most often suspected, who are least guilty.

VIII.

The eighth thing which we should consider here is, That as Sub­jects do naturally follow the Inclination of their Princes; so all that pay obedience to the General, observing his Affection and Application to State-Affairs, and that he useth his utmost endeavour to enlarge and enrich by this means the Society, they by his example study Politicks, that they may be able to serve him in this glorious Design, as they esteem it. And to this purpose they employ their Kindred and Friends, to search the Hearts of Kings, to discover their most secret Intentions, never failing to give advice of them to the General, and his Assistants, so soon as they can learn the least particular. For as they know this is the only way to gain the good-will of their Superiours, and bring themselves to preferment, which is never given amongst them to any, but what are known to be fit to elevate the Society to that Grandure they aspire to. So they do what they can to render themselves re­commendable by some Politick Act, and so gain the esteem of being thought capable of the Management of greater Affairs.

IX.

So that as by the force of Fire the Chymists can draw Oils, which can cure almost mortal Wounds; and as the industrious Bee extracts her Honey from the Juice of most different Flowers: so the Jesuits, by the force of their Reason, extract their own Interest out of the assu­red Relations are made them of all the Interests of the Princes, no less than from the several Accidents which happen in the several States; by means of which they not only allay for the time the Head of their Thirst after Greatness, but gain an exact knowledg of their own In­terest, by the help of which they obtain their end, by the good or evil Fortune of others. But that which is yet more remarkable is, that ha­ving thus stollen into the heart of any Prince, they have a custom of bringing them into play, or (as others say) setting them a dancing; telling them they have excellent Abilities of doing such a thing, or ef­fecting such a Design, or finishing such an Enterprize. But so soon as they have began to employ themselves in favour of these Jesuits, in conformity to their Promises, coming at last to consider that such an increase of Power in that Prince they had thus encouraged, may be [Page 11] disadvantageous to them, they then retard as much, as they are able, the Conclusion of that Affair; just like Lawyers, who prolong as much as they are able the Suits of their Clients, and then on a sudden by a surprising Artifice, and malicious Address, they perplex the Court, and entirely ruin those Designs themselves had inspired. Who­ever shall reflect on the League of France, which was treated and con­cluded by them, and yet was abandoned when they saw Fortune fa­voured that King; and upon England, which they have promised so often to the Spaniard; shall be so convinced of the truth of this, that he shall never need a stronger proof.

May we not then draw hence this Conclusion, That the Intention of the Jesuits being neither right nor sincere towards any, they serving the World no further than their own Interest will permit them, neither Princes nor Prelates can employ them as Counsellors without great dammage; because pretending themselves to be equally affected to all, feigning themselves French with the French, and Spaniards with the Spaniards, and so with all the other Nations, as occasion serves, and as the hopes of making advantage puts them on, they care not in the interim to help or hinder the one any more than the other. It is without doubt their irregular Attention to their private Interest, and the Neglect they have of the advancement of any other Person, which are the Causes why all those Enterprizes, wherein they are concerned, have rarely succeeded. But then (we must confess) they have a rare Art in dissembling this Indifference, some feigning themselves very zealous Partizans of the Crown of France, others of that of Spain, others of the Empire, and so of all the other Princes whose favour they seek. But if among these Princes any one makes choice of a Jesuit for his Confident, this man can no sooner learn a Secret in any Af­fair, but he gives the General advice of it, who thereupon sends him order how he shall proceed, without any regard had to the intention of that Prince, or whether they be for or against his Service.

Now though all the Inconveniences I have hitherto set forth, be extremely dammageable to the Publick, yet there are others much more so.

As first is, That the Jesuits being thus exactly informed (as I have said) of the Interest, and what ever else passeth in the most secret Counsels of Princes, those that pretend to be of the Party of France, propose to the King, or to his principal Ministers, certain Reasons of State of great import, which have been sent them from Rome by their great Masters of Policy. Those that pretend to be of the Party of Spain, or in any other Court where they have any access, propound [Page 12] others there, directly contrary to the first, or at least, which can serve to no other purpose but to entertain distrust amon [...]st the Christian Princes; so that they are kept in perpetual fear of each other, which disturbs the Publick Peace more than can be expressed, and causeth great Miseries in all Christendom; such a Distrust being almost an in­vincible Obstacle to the Conclusion of a League against the common Enemy, and rendring those Treaties of Peace which are made among Princes very uncertain.

The second is, That by their cunning way of acting they have so enlightned the World, that every Man seems to apply himself mostly to the points of State Policy; so that now there is no Action which is not poized in this Ballance; nor scarce any ordinary Affair, which is not managed according to the Jesuits Subtilty. But that which is yet worse, the Hereticks perceiving and imbibing the Maxims of this Society, use them to our great dammage, with those Princes which pro­tect them. So that whereas heretofore there were great hopes the Lutherans at least should one day acknowledge their Errors, now there are excellent States-men among them, and Politicians, hard to be converted.

And now that I may make it appear that I have said nothing but the Truth, when I attribute extraordinary Craft and Dissimulations to the Jesuits, especially when they designed to gain the favour of any Prince, I must not omit what they did on that account in relation to Great-Britain.

One of that Society, called Father Person, the Assistant of that Kingdom, having wrote a Book against the Succession of the King of Scotland to the Crown of England; Father Critonic, with others of the same Order, defended the Right of the said King, by a Book entitled, The Reasons of the King of the Scots, against the Opinion of Father Person. Now though they seemed to be divided among themselves, yet they were in truth very well agreed: for this Comedy was acted by the commandment of the General, to the intent that if the House of Scotland had been excluded from the Succession, they might have pro­duced to him or them that had the Government Person's Book; or it on the contrary, that House happened to be settled upon the Throne, they might yet gain the King's Affection, by shewing him Critonic's Book. And so how ever the matter fell out, they might quit them­selves, and be provided of a fit means to increase their Society.

By which we may observe also the truth of what I said, when I af­firmed that Princes were the ordinary and usual Objects of the Reso­lutions and Actions of the Jesuits; and how much reason they have to [Page 13] say that their Order is a Great Monarchy. And is not this also a convict­ing Instance, and proof, of the little fear they have to discontent Prin­ces, when it is their Interest? Experience furnisheth us with a number of other Examples, which would make this as clear as the day, but I should be too long and troublesome if I should repeat them here.

I will therefore instance in one, which is worth a thousand, it being most remarkable. Every one knows there is no Person in the World whom the Jesuits are more obliged to serve faithfully and obey than the Pope, and that not only in respect of that particular vow of obedience which they make to him, but also for a multitude of other reasons. Yet nevertheless when Pope Pius the fifth, who can never be enough commended, had by the Inspiration of the Holy Spirit, commanded them to officiate in the Quire, and make their profession in the same manner as all the other Orders do, they never would obey him, it seem­ing to them that they should thereby receive a considerable prejudice. There were only some few who yielded their Obedience to his Holiness his Will, and who consented to accept the profession in that manner which he had propounded: But how were they treated by the rest? were they not in contempt call'd Avatins? And was there ever any one Person of these, who could obtain the least preferment from the Society? After this manner also they opposed the famous Charles Borromee, Arch-Bishop of Milan, who in quality of Legat à latere, would have brought their Company to the observance of a Religious Discipline.

But what is this? They obey not the holy Canons, seeing contrary to their Decrees, they trade in Pearls, Rubies and Diamonds, which are brought them from the Indies; and it is a common Opinion that the greatest part of the Jewels of India, which are sold at Venice, pass through the hands of the Jesuits; and we cannot imagin this is a meet Report, which hath been spread by their Enemies, the very Posts▪ themselves whom they use, have taught it us. And I could here report some other things which would prove as evidently, that they are bad and unfaith­ful Servants to the Pope; but because I cannot do it without speaking of a Prince, who will be offended at it, I will pass it in silence; my design being to serve the World without offending any Man, no not the Jesuits, whom I honour otherwise, and pretend not here to make an Invective against them, but only to abate their Pride, and teach them; if it be possible, a more tolerable way of acting.

For who is it that hath not just cause to complain of the Jesuits? Yet as it often happens, that sick Persons send up their crys to Heaven, and are beheld by others in the interim with Wonder, every one per­ceiving they are afflicted with this or that Malady, and yet but few [Page 14] discern the true origin and fource of them. So though almost all the World complain of the Jesuits, some because they are persecuted by them, others for that they are not served by them with a Fidelity becoming their Habit, yet the evil continues nevertheless; because most Men can­not perceive the true cause of so great a disaster. But if they would examine the thing a little more exactly, they should easily find, that it is the vast and boundless desire they have to aggrandise themselves, which makes them think it a thing of no moment to discontent Princes or deceive them; to oppress the poor, to spoil Widows, and ruine most noble Families, to raise Jealousies, and make Discords amongst Christian Princes, that by that means they may insinuate themselves into their greatest Affairs. But would not this be a strange disorder in Nature, if one of the least Members of the Body, and that formed to no other end than to serve as an Instrument to the more Noble, should yet draw to it self the purest Blood, and the greatest part of the Vital Spi­rits? the disorder without doubt is not less in the Civil or Ecclesiastical State, while the Order of Jesuits, which was one of the last that was admitted into the body of the Church, to the intent that it should serve her in the Conversion of Infidels, and particularly in exhorting Sin­ners to repentance, on the contrary, draws to it self the greatest affairs of Princes and Prelates, that is, as I may say, the most pure and Vital Spi­rits of their Interest, to the end this Order may appropriate and apply them to her self, though she cannot do this without troubling the re­pose of Families and Kingdoms, without oppressing many, whose rise should rather be desired, and raising others, who deserve rather to be abased; and finally, without thousands of other inconveniencies which arise from hence.

I could easily produce here a great number of other reasons, drawn from experience, besides those I have already alleged, to manifest That the Jesuites ambition is of a vast extent, and that they have entertained an Appetite of Greatness, which can suffer no Limits or Bounds: But because I affect brevity in these Reflections, it shall suffice to report the Project of Father Person upon England, in that manner he discovers it in his Book, intituled the Reformation of England, where having blamed Cardinal Pool (a Prelate worthy of an eternal memory, not only for his Vertue and Sanctity of Life, but also for his other merits to the holy Church) and observed certain faults and defects in the Council of Trent; at last he concludes, That supposing England should return to the Catho­lic Faith, he would have it reduced to the form and State of the Pri­mitive Church, that to that end all the Church Revenue should be held in common, the Administration of which should be committed to seven [Page 15] Sages, drawn out of the Society of the Jesuits; that they might distri­bute it as it seemed good to them. In the next place, he would have all the other Religious Orders restrained from returning thither under grievous Penalties, except only those who live on Alms. But then, as it is ordinary for those who are possest with self-love, to be blinded by it, and so fall into the greatest Follics, though they be otherwise Pru­dent, I am not at all amazed at what this Father adds: England (faith he) being once reduced to the true Faith, the Pope ought not to draw any benefit from the Church Lands for at least five years, but to remit them without exception into the hands of these seven Sages, who shall manage them in that sort they shall esteem most advantagious to the Church. To speak the truth, a Man must be very dull not to perceive, their whole design is to amuse, or rather abuse his Holiness by such a proposition as this is, hoping at the end of these five years to make the same be confirmed by other Inventions (which do not use to fail them at their need) for another five years, and so consequently till they have intirely excluded his Holiness out of the Kingdom of Eng­land. Are not these thoughts, which point out to the Life, as in a Table, the Covetousness and Ambition of the Jesuits? Is there any man after this that can doubt of the ardent desire they have to Mo­narchy? the Artifices they imploy to attain this, do they not evidently shew it too? And do they not make it appear, so they may obtain this, all the rest is not worth their care, being unconcerned what profit or damage others may receive by it? But did not they in the time of Gregory the XIII th demand the Investiture of all the Churches of Rome, to begin without doubt their Empire in this Capital of the World? But that which was denied them as to Rome, hath at last been yielded to their importunity for England; where they have made the Dignity of Arch-Priest be given to a Jesuit in voto, who instead of protecting the Clergy, persecutes them like an inraged Wolf, all those Priests who do not depend on the Jesuits, even to the forbidding them to have any Communication one with another, or speak to one another, which redu­ceth them to dispair. So that we need not wonder that almost all the Clergy of England, is at present Jesuits in voto. Seing besides the rea­sons I have already given, no person is now received into the Colleges, but what have promised to take the habit of the Society. So that if England should happen to turn to her antient Faith, it is out of doubt she will give beginning to a real and perfect Jesuitic Monarchy; because the Bishopricks, and Dignites, and generally all other Church-Revenues should be given to none but Jesuits.

We cannot after all this think it strange that so few Hereticks are now a days converted, especially in that Kingdom we have just now mentioned. First, because the antient Clergy, which once had there good success, which the Jesuits falsly attributed to themselves, is almost in­tirely extinct. For as for the Jesuits, they had rather attend their own interest, than apply themselves to the Salvation of Souls. Secondly, because the Hereticks perceiving the oppression which the Catholic Priests suffer on the part of the Jesuits, and the Artifices which they use in all their undertakings, have so great an aversion for it, that to avoid the tyranny of such People, they think of nothing less than Conversion. I will say nothing here of their imaginary Pretences to a certain Estate, nor of those discourses they jade the Ears of a Prince with, touching the Authority they boast of over the Spirits of their People, by the means of which they pretend to be able to retain them in their Obedience, and render them well affected to their Governors. I will therefore content my self for a conclusion of this Discourse, to propound four Considera­tions, with which I will conclude these Remarks.

I.

That Men of that Ambition, and of those aspiring Designs which the Jesuits are of, are always Lovers of Change; so that being able to pro­duce them every moment, by the help of Arms, in the management of which we have made it appear they are so expert, it is almost im­possible they should abstain from it. From whence any Man must con­clude they ought not to be very dear to any Prince that loves Peace, and the preservation of his State, seeing they can do him no Service (as I have before said) which he may not expect from many others, when they may on the other side cause him a thousand troubles; it being to be feared that they may hazard his State, if suffering them in his Domini­ons, he doth not favour them, and govern himself by their direction, in which nevertheless there is an equal danger attends him, for the rea­sons we have declared in the present Points.

II.

If without the least temporal Jurisdiction they cause so great com­motions in the World, what would follow if by misfortune one of them should be chosen Pope? We cannot doubt but he would fill the Cons [...]story. Conclave with Jesuits, which would be a means to perpetuate the Popedom in that Society. Moreover, go­verning themselves as they do, according to the Rules of their own pri­vate Interest, and having the Popes power on their side with all his for­ces, is it not much to be feared they would endanger the States of many Princes, especially those that lay next the Ecclesiastic States?

III.

A Pope of their Society would doubtless use his utmost endeavour to put them in possession of some temporal Jurisdiction, or strong Town, which he could never do without injuring some other Prince.

IV.

If the Consistory were once filled with Jesuits, all the Patrimony of the Church, all the Revenues of the Holy Church would be in their hands; and as we see the more an Hydropick drinks, the more his thirst increaseth; so it were to be feared these Fathers, with all their grandeur, being every day worse than other, corrupted by the Riches and Honours of the World, would cause innumerable Revolu­tions. Now every one knows there is nothing more capable of Change than States, especially if there be People bold enough to at­tempt it. So that taking the Case as I have put it, there is great pro­bability the Jesuits would alter the present Government, and reduce it to their own, that so they might make it by that means an effec­tual Monarchy. For though hitherto notwithstanding all their efforts to attain a real apparent Monarchy, by alluring to them the Sons of some Sovereign Prince, who might put them in possession of his State, yet they never could effect it, other Princes, who knew their Designs, opposing it. But if a Jesuit should happen to be Pope, they being then without difficulty Masters of the Ecclesiastic State, would certainly by the means of their subtil Inventions attain the end they have so long propounded to themselves. But if we were sure the Plot would fail, yet the Suspicions and Fears of many, espe­cially the neighbouring Princes, ought to be duly considered, and make the Electors of the Pope narrowly watch a point of that great import.

We may draw this general Conclusion from all that hath been said, That it is necessary for the preservation of the public Peace, and the safety of all Kingdoms, that his Holiness the Pope, with the assistance of other Christian Princes, do assign some Bounds to this So­ciety, whose Ambition is now mounted to an incredible both disor­der and excess, for fear the Remedy being delayed, the Mischief should become incurable.

[Page 18] And when my Advice shall be asked touching the means fit to mo­derate the Passions of these Fathers, I hope to acquit my self in that manner, that they shall be so far from being offended, that they shall have just reason to give me thanks; my Design being to render them the Monarchs of Souls, which are the Treasures of Jesus Christ, and not of the World, which is but Dirt. I say, I offer my self to this Em­ployment out of Charity, with an intent to contribure to it all those Powers it hath pleased God to give me.

FINIS.
Cologne, by Jean le Blanc.
1678.

THE SECRET DIRECTIONS OF THE Society of the JESUITS.
Endeavoured to be translated from a French Copy, Printed at COLON, 1678.

There is nothing covered, that shall not be revealed; and hid, that shall not be known.

St. Matth. 10. 26.

An ADVICE.

SOme Years since, a Duke of Brunswick, who call'd himself Bishop of Haverstead; having plunder'd the Jesuits College at Paderborn, made a Present of their Library, and of all their Papers to the Capu­chins, who found this secret Instruction, amongst the Memoirs of the Rector of the College: (And many worthy Persons have assured us, that the like happened to the College of Jesuits at Prague.) But however this be, how little soever any mans acquaintance with the Jesuits be, he cannot doubt but that the Heads of this Order receive from their General these sorts of secret Instructions, seeing experience tells us their Actions and Practices are conso­nant and perfectly agreeable to the Advices and Maxims of this little Book. But which is yet much more deplorable is, that these private Directions are quite contrary to the Rules, Constitutions, and Instructions, which this Society professeth publickly in those Books it hath printed on this Subject; So that without difficulty we may believe that the greatest part of their Go­vernours [Page 20] (if a very few be excepted especially) have a double Rule, as well as a double Habit: one for their private and particular use, and another to flant with in publick before the World. A Rule like the Devil forwithin, and another like a Saint for without. In this like the Pharisees, to whom our Saviour Jesus Christ gave this Reproof, Ye are like whited Sepulchers which appear fair to the eyes of men, and whose outside is full of won­derful Beauty; But yet within are fill'd with nothing but dead Men's bones, stench and ill savours; indeed to M [...]n you seem honest persons, though all within be nothing but Hypocrisie and Wickedness. But to the end all the World may be convinced that what I have set forth is no Calumny, but a so­lid Truth, I ask but this, that a little reflection might be made on the Re­proaches of Claudius Aquaviva, one of their Generals, so often repeated, against the Superiors of this Society; which is, that all the base Crimes com­mitted in great Mens Courts by them, that all their Intrigues, and the Hypo­crisie which is inseparable from them, proceed wholly from hence, that under pretence of advancing the Glory of God, and the Salvation of Men, they sought nothing but themselves. And now, dear Reader, this being so, I believe this little Collection of Rules, and the most secret Maxims of their Society, ought to be considered as a very precious depositum (and without making comparisons) of the nature of that which the Apostle recommends to Timo­thy when he charges him, Keep that which I have committed to thy trust, and reveal it not but to faithful and trusty Persons.

CHAP. I. What must be done upon our first entry and settlement in any place?

1. TO render our Religion acceptable and welcome to the Inhabi­tants of the places we settle in, it is very necessary to tell them that our Rule and Constitution have no other aim, but the Salvation of our own Souls and theirs. And there­fore it is fit with great reverence and humility to resort to the Hospi­tals, and visit frequently the Sick, and them in Prison, to take their Confessions, that so by a Charity unknown to other Religious Orders towards the P [...]or, and also by means of our new Entry, those that are the best and highest of the place, may have us in veneration and reverence.

2. We should remember the written Rule, which enjoins us to de­mand modestly and religiously a permission to perform our Exercises; and also to seek the good-will as well of great Church-men, as Seculars, whose Favour and Authority we stand in need of.

3. Going to places distant from our habitation, or visiting them that are nearer, they should seek the least Alms which are destinated to the Poor, that the Inhabitants being thus made acquainted with our Ne­cessity, may be the more liberal to us.

4. We must have one and the same Spirit and Design as to the external appearance, that by a seeming very humble Conformity, eve­ry one may be brought to believe our Religion is good. And such of our Order, who observe not this Maxim, ought to be dismiss'd for this only reason.

5. It is our Interest to encrease our Revenue and Wealth rather by Liberality than Purchase; and if we buy any Goods, Houses, or other things useful to us, the Purchase must be in the Name of some third Person, who is well affected to us, that by that means we may be thought the poorer.

6. Those Revenues which we have near those Places we live in, should be assigned by our Provincial to other Colleges more distant, that neither the King, nor the People, may ever know either the quantity or the quality of our Revenue.

[Page 22] 7. Let none of ours settle themselves, but in rich and wealthy places.

8. Let the Intention of the Society be in this an imitation of our Saviour Jesus Christ, who went not to Jerusalem, and other places, but to save Souls; he knew Judea, because he conversed there fre­quently with his Disciples.

9. If the Society chiefly intends the Salvation of Souls, the Pro­verb will be verified by them, Where People is, Prey is to be had.

10. Not only for our profit, but also to make it appear that we are poor, we ought to search out, and get whatever is or seemeth to be superfluous in any place.

11. Let ours preach according to the manners of the People they converse with, and whisper it sweetly in their ears, that they are come to catechise the Children gratis, without exception of any Person, and yet do all according to the intention of the Order, and not seem in the least a Burthen to the People, as all the other Religious Orders of Mendicants are.

12. Let them not declare themselves of the number of other Re­ligious Mendicants, till our House be sufficiently endowed, and of this we ought to be very careful.

CHAP. II. What ought to be done to procure the Ear and Familiarity of Princes and Great Men.

1. WE ought to be mighty careful here, in gaining the Ear of Princes, quelling the presumption of them who think they have no need of us, and do our utmost that all may depend upon us, and that no Person what ever may be so hardy as to lift up himself against us.

2. Always when Princes know their Actions odious, they desire to have the Fathers of the Jesuits about them, who never reprove them, but expound them in the best sence, which may be observed in Marria­ges contracted with their Kindred, which are ever ill thought of by the People, quòd tales execrantur Thoros. And therefore when Princes affect such or the like things, we ought to animate their Spirits, and make them more affected to them, giving hopes that we can easily ob­tain [Page 23] from the Pope what ever we will, repeating some Reasons, Sen­tences, or Examples, which may augment their desires, seeing such Marriages have been approved for the common Good, though of great­er Consequence; and lastly, that they are allowed to Princes, for the greater Glory of God.

3. So when a Prince undertaketh any thing, for example, a War, we ought to spur him on, encouraging him to Constancy, without ever considering the Cause, for fear the ill event should be imputed to us; and if it falls not out well, then to tell them that our Rule forbids us to intermeddle in such things.

4. To content Princes, and preserve their Friendship, it is not amiss to go upon some Ambassies, provided they be advantagious to us; and so make our selves no less necessary than acceptable, by shew­ing them that we have great power with the Pope, and other Princes.

5. There is no better way to gain the Affections of Princes, and their Courtiers, than to make, or cause Presents to be made to them we discover to be in their favour, to the end that (st aliàs nequeant) they may acquaint us with the Affections, Manners, and Delights of the Prince, and those whom he hateth; how he acteth, and what his Customs are. And this being known, we shall the better insinuate our selves into the Spirits of Princes and Great Men; who if they be not married, we ought in taking their Confessions to speak to them of Marriages with Noble, Beautiful, and Rich Ladies, which if they be not of the Kindred of any of our Friends, yet at least let them be of our familiar acquaintance, pointing out to them, by Commendati­ons conformable to the Designs and Wills of those Princes and Great Men, the Virgins we recommended. And so by the Women it may happen, that we shall gain the Love of them who are not of our Kind­red. And this is seen by experience in the House of Austrich, and in the Kingdoms of Poland and France, and in many other Princi­palities.

6. If Women who often change their Opinions, freely put them­selves into our hands, we ought seriously to imprint in them a great Love for our Society, and make them to push it on in that Affection, not only by our own, but those also of their private Families, that they may the more earnestly seek our Advancement. And we may gain this Love by divers little Services, and small Presents, yea, and discover the greatest Secrets of the Lady, who will not fail to reveal them to us her self, if we use these means, and then she will remain always firm to us.

7. In governing the Consciences of great Men, we ought to follow the Opinion of those who have spoken with the greatest Liberty, con­trary to the sentiment of the Monks, that so they being rejected, Princes may follow our Advice and Counsels, and so all may be at our discretion, and depend entirely upon us.

8. And to this purpose, to gain the Friendship of Princes, Prelates, and other great Men, it is very pertinent to render them Partakers of the Merits of our Order, shewing them how considerable we are in all the World, and that our Powers are great and large to absolve in reserved Cases, which the other Orders have not; as, (1.) To dis­pence with fasting: (2.) With restoring what is due to another: (3.) To dissolve the hinderances of Marriages, and of all sorts of Vows which lessen our Liberty.

9. We ought to beget Enmities and Quarrels amongst great Men, popular Commotions, and what ever we believe agreeable to Princes, following their Wills in every thing.

10. But if any Person of Credit, who possesseth the next place to any Monarch, be against us, and yet the Prince grants him any favour, or confers Honours at his request, we must wait on him, court him at the greatest height imaginable, both by Visits, Humility, and Re­verence.

CHAP. III. What ought to be done in relation to those Lords which are not rich, but yet have great Authority in the Common-wealth, that by their Credit we obtain Profit and Preferment.

1. IF these Lords be Seculars, we ought to have recourse to their Aid and Friendship against our Adversaries, and to their favour in our own Suits, and those of our Friends; and to their Authority and Power, in the purchase of Houses, Mannors, and Gardens, and of Stones to build with, especially in those places which will not endure to hear of our settling in them; because the Authority of these Lords serveth very much for the appeasing of the Populace, and making our Ill-willers quiet.

2. We ought to take care, that the Prelates and their Diocesans may venerate and reverence us, that so they may not hinder our Exercises [Page 25] in those places where they have power. For in Germany, Poland, and France the Bishops have a great Authority; who with a little trouble▪ being Patrons, may obtain for us of the Prince what is necessary for us; as Monasteries, Parishes pr [...]pr [...]te, and [...]p [...]priate, Altars, pious Lega­cies, and other things, after having given some small satisfaction to those Secular Priests who shall co [...]ey to us some Fou [...]d [...]ions▪ [...] we may easily accomplish in those places where Catholicks [...] mixt with Hereticks and Schismaticks.

3. We ought to shew these Prelats, that besides the Merit, they shall receive thereby a great benefit; whereas from the Secular Priests and other Monks they can expect nothing preter [...].

4. It is fit to commend their Zeal, immortalized by the memory of so great an Action, if by their means we obtain the Benefites and Founda­tions of the Secular Priests and Canons, which they may easily effect by the means and favour of those Bishops.

5. We ought to be very careful when any Bishop founds a College, that we may have the power to present a Vicar to the Parish Church, with cure of Souls, though the Superiors themselves should for some time execute the Function of Curate, to the end that all the Regiment, and Administration of the Church may be at our Power and Dis­cretion.

6. We must take care that the Bishops may build us Colleges i [...] those Places where the Universities are against us, and where both Ca­tholicks and Hereticks hinder us from having any foundation, and that as well in these places, as in other noble Towns we may in fa­vour to them have the Liberty of preaching before all others.

7. When any of our Order are to be Canonized, we ought to obtain the same by Letters of Recommendation address'd by great Men to the See of Rome; if upon this occasion it happens that it be necessary that these great Men should sollicit the same in Person▪ we must be careful that they be not attended, nor necessitated to make use of any Religi­ous Persons with whom we have no communication, for fear the Af­fection they have for us should turn on their side; and that in the Pro­vinces where their Estates are, and where our Colleges are situate, they should give themselves into the hands of other Religions Orders, to our loss and dammage. And therefore when any Illustrious Person comes into the places where we have Colleges, we ought to receive them with all the Modesty and Religion that is possible.

CHAP. IV. The Duty of the Preachers, and Confessors of Princes and Great Men.

1. THat Princes, Lords, and other great Men, may be perfectly in­structed by us, and in that manner, that they may know that our Intention and Aim is the bringing greater Glory to God, which our Society hath chosen for its Badge and true Symbol, and which we will preserve with all sincerity; viz. If Princes will follow our Counsel, we must not presently, but by little and little see to the Government and Administration of their Revenues, Possessions, and Estates; and that we may obtain this, we must frequently imprint upon their Spi­rits, that they ought not to distribute Honours, Charges, Offices, and Dignities, to any but those that are worthy and capable of them, and who have well deserved them by their good Services.

2. That whoever doth otherwise, commits a great Offence against God. But yet we must not seem to have any design, that any of ours should intermeddle in the Administration of the Common-wealth, but rather let them protest the contrary as solemnly as they can possibly, only that they are obliged to speak the truth by reason of their Charges.

3. But if the Prince falls into any doubt and fear, then we must set forth what are the Qualifications and Vertues necessary for them that are to fill such places, and what their Duty is. And great Care is to be taken, that no Person be admitted, if he be not one of our intimate Friends. And let Princes be taught, that the emploiment of Persons of Honesty, and good Life, is very honourable and requisite for the good of the Church and State, who ought to be nominated to the Prince, not by those we suspect, but by our intimate and faithful Friends; for in so doing both of them will have a great obligation to us, and so will hold themselves more engaged and bound to the Services they at all times do us.

4. The Confessors and Preachers ought to inform themselves of our Confidents in all parts of the Kingdom, what is the wealth of the great­est, if they be endowed with Power and Liberality; keeping an exact List of their Names and Surnames; recommending them finely and dexterously to Princes, that they may the more easily, when occasion serves, be provided with Charges, according to their Dignity and De­serts; [Page 27] and chiefly those, whom the Confessors and Preachers have in their Confessions and Conversations observed to be much affected to our Society.

5. Above all, let the Confessors and Preachers remember to treat Princes and others sweetly and pleasantly, not to extort any thing from them in their Confessions, be it either at publick or private Sermons. Let ours that are in the Service of Princes, keep but a very little Money, and a few Moveables, contenting themselves with a little Chamber, modestly keeping company with the most vile and ab­ject Persons, but without Flattery; and so being in good esteem, they ought prudently to persuade Princes not to do any thing without their Counsel, whether it be in Spiritual or Temporal Affairs.

6. There must be great care taken, speedily and in good time to know the Names of the Officers of the Common-wealth, to change them, and presently put others into their places; which must be so managed, that it may not be thought that the Change comes by our means, but that it be done in the most secret manner that can be.

CHAP. V. What is to be done in relation to those Religious Orders, which agreeing with us in many things, on many occasions draw to themselves that which should have appertained to us?

1. WE should bear this sort of Men, though against our Wills, and therefore we should endeavour to imprint upon the Spi­rits of those Princes who love us, that our Order is more perfect than all other Orders; and that if others excell in their Functions, ours do yet appear in a more eminent degree in the Church of God; that also the Rules of all other Orders are entirely subject to ours.

2. We ought to remark the Defaults of other Orders, and make it appear, that those who stand in competition with us, cannot succeed so prosperously in their Affairs as we.

3. We ought to oppose more violently those Orders who intermeddle in the Education of Youth, in imitation of us, especially in those pla­ces where it is our interest to teach with applause, and in which we gain a considerable profit.

4. We ought to represent to the Prince and his Counsel, that those [Page 28] Orders may beget Tumults and Seditions in the Common-wealth, see­ing they beget Factions in it. And we ought to represent to the Uni­versities, that the other Orders are nearer to their ruine than we; and if they have Letters of Recommendation from the Pope, or any of the Cardinals, which maintain them, we must have recourse to the favour of Princes with the Pope, remonstrating that our Society is maintained, established, and fortified by more Authentic Letters and Titles.

5. It is fit that we have a good report in those Towns where we have our Colleges, who may be induced to certify our Institution, honest Life, and the Benefit the Youth receive under our tuition.

6. And in the interim we ought to insinuate with great Art, that * Contrarieties and Tumults are to be feared from the va­riety of Schools, which are suffered, and from the Teach­ers Oppositions. which are established in them; and that they being Religious Persons, the Tumults will be the greater.

7. We ought to employ our utmost care that Learning may flourish with great applause to us, rendring to Princes, our Superiors, and the very People, great Proofs and Testimonies of vertue.

CHAP. VI. Of the Means to acquire the Friendship of Rich Widows.

1. WE ought for this purpose to choose those Fathers that are of a lively countenance, and middle Age, who must often visit their Houses; and if they express any kindness for our Society, make them partakers of the Merits of it. And then if they begin to frequent our Churches, it is fit to give them Confessors who may dispose them to perpetuate their Widow-hood, representing to them the Delights, Pleasures, and Wealth, they shall enjoy, if they continue in that state; which we must promise, tanquam Obsides, that they shall have an eternal Reward for it, and that by this sole means they may exempt themselves from the pains of Purgatory.

2. We ought to stir them up to the getting of an Oratory, and an Altar well adorned, about which employing all their care, they may banish all thoughts of them who may seek them in marriage; and if they have a little Chappel, we ought to celebrate Mass there very fre­quently, and above all things make some short Exhortations there.

3. That things may succeed the better, it is fit to persuade them to [Page 29] diminish their Train and Families, appointing them what Officer they shal have, and Persons for the management of their Estates, and to introduce artificially and insensibly those that shall be necessary for the Government of their Houses, according to the degree of the Per­son, their Place, Affection, and Devotion to our Society, changing their Officers to put in others at our Devotion and Discretion.

4. The first thing the Confessor hath to do, is to persuade them to acquiesce in their Counsel, and to submit themselves entirely to them, as the only Foundation of all that Spiritual Good they can receive.

5. To propound the frequent use of the Communion, assisting at the Divine Service, reciting of Letanies, and to make a daily examina­tion of their Conscience, in which they ought to help them, and per­suade them to chuse some Saint for their Tutelar Patron, and especially to recommend to them our holy Founder.

6. Exhort them to make a general Confession, so that knowing their former Accusations, Manners, and Inclinations, the whole may serve as a Guide to make them obey our Wills.

7. To exhort them twice or thrice a week concerning the Tran­quillity which they receive in their Widow-hood, concerning the Troubles, Dangers, and Charges, that will attend a second Marriage.

8. Being thus disposed to continue in that state, we ought forthwith to persuade them to enter some Cloister, but then such an one as P [...]ulina, that being engaged in a Vow of Chastity, they never marry again, we ought strongly to persuade them to forsake the Society of younger Wo­men, who are given to Recreations, Poetry, and Musick, and that they should suffer few Persons to see them, and that they should observe in treating such a moderate Modesty, for fear such should complain that they are too rudely used, and so ours should be blamed or reproved.

9. That the Officers of their Manors, Chaplains, Curates, and all others, may be admitted to their Functions upon our recommendation, and that they may depend entirely upon our Wills.

10. When we have obtained this, then we are by little and little to dispose them to give Alms, and do good works, representing to them that without this they cannot attain the Kingdom of Heaven; which Alms notwithstanding they ought not to dispose to every one, if it be not by the advice, and with the consent of their Spiritual Father. And for as much as it is of great import that this be well managed, as to the Person, that they may receive a recompence from God, it is necessary to let them know, that Alms ill disposed do rather hurt than good. And if they understand not that it is a good proficiency, and for the expi­ation of their Sins, yet we ought not to allow them so much Liberty and Liberality.

CHAP. VII. Of the means of keeping in our hands the disposition of the Estates of Widows.

1. WIdows should be frequently solicited to persevere in their Devotions, and do good Works, and not to suffer one week to pass without some act of Charity of their own free will, in imitation of the holy Virgin; and that cutting off all superfluous Expences, they should give some considerable thing to the Poor, and to the Church of Jesus Christ.

2. If after this, they become liberal to our Society, as by giving some considerable sum of Money; then we ought to make them abso­lute partakers of the Merits of our Society; and that every thing may have the greater shew, and have the greater force, this ought to be done by our Provincial, or General.

3. If these Widdows have made a Vow of Chastity; Let them re­new it betwixt the hands of their Confessors twice every year, that so they may think themselves, so much the more strictly bound by the renewing of their Vows to preserve that friendship they have entertain­ed for our Society; permitting them to rejoice and recreate themselves conveniently the day of this renewing them.

4. We ought to propound to them a rule of Life, and that if it be acceptable to themselves, they ought to make their Family and Servants submit to it.

5. Propound a monthly Confession to them on the Feasts which are solemnized in memory of our Lord, of the holy Virgin, of the Apostles, and of the Patron or tutelary Saint, which they have chosen, but espe­cially of St. Ignatius, and St. Xavier. We ought also to give them Sindies; which may have an Eye upon both the Men and Women of their Family; and observe their defaults, that so we may know whatever passeth, concealing in the interim their Vow of Chastity.

6. We ought to enjoin their Servants, both Men and Women, not to use any leering or disdainful Looks, or to speak and look another way, which ends for the most part in contempt; and to see that they who are taken in these faults be severely chastised, or rather forthwith turn'd away with the Widows consent.

7. Our next care must be, That they may be served by honest Maids, [Page 31] admitted upon our recommendation; and that care be taken they may be expert in making Church Ornaments for us, that so our Widows may live with the greater piety.

8. We must appoint these Maidens a Governess of our own Sort, who may make them continually to work, and observe their Actions.

9. We ought to visit these Widows frequently, provided these Vi­sits be not troublesome; entertaining them with pleasant Discourses, and holy Stories; keeping them always pleasant, according to their several humors, and never treat them rigorously in Confessions, for fear they become thereby disaffected to us, except when there is little hope of making any advantage of them.

10. We ought to consolate them, and dispose them to confess often, that by this consolation they may wholly confide in us, and turn all their Estates into our hands.

11. It is of great import for the preserving and increasing the friend­ship of Widows, to allow them the priviledg of entring our Colleges, at the time of the solemn Acts and Tragedies and other such like, and not to suffer them to go out of their Houses in the depth of Winter; to dispence with them for Fasting and Sackcloth, which they compensate by Alms, that so they may see we have no less care of the health of their Bodies than of their Souls.

12. But if there be any hope that we shall gain any thing more by frighting them, then we ought to treat them more rudely, and here the Confessor must make use of great Prudence, when he hath first conside­red of it with the Superior.

13. We ought to keep them as much as is possible, from visiting the Churches of the other Religious Orders, at the Feasts which they solem­nize, and therefore we ought effectually to represent to them, that all the Indulgences of all the other Orders are infused and comprised in the Rule of our Society.

14. We ought to permit them all manner of Sensuality; provided they be liberal, and well affected to our Society, and constant in the same; and that all things be carried cunningly, and without scandal.

15. When any discourse is concerning their Estates; We ought to set before them the perfect estate of the Saints, who have parted with their Lives, their Kindred, and Friends with a chearful heart, that they might assist the poor; who are the Members of Jesus Christ, and now is the time to tell them what glorious Crowns they shall enjoy, if they will resign themselves and their Estates, into the hands of our Society.

16. To dispose them the more easily to this; we ought to shew them the 1, 2, 3 & 4, Articles of our Constitutions, that so they may under­stand [Page 32] the beginning of that perfection, which consists in re [...]ou [...]cing all irregular affections to our kindred, and acting so that whatever we do may tend to the glory of God, being governed by the Counsels of our Spiritual Fathers, and the fears of Death, which often is inflicted as a punishment of our too great love to our Blood. We ought to persuade them, that this ought to be a true resignation, and intire remission of all they have into our hands, which we thus often and seriously seek; which yet is unknown to all other Orders. We ought to recount the Examples of others, who by this sole resignation, have acquired the Kingdom of Heaven; and give them hopes they shall be one day ea­nonised; if they will effectually do this: Promising them also under the Seal of Confession, that our Authority with the S. See of Rome; shall never be wanting to them upon so glorious an Account.

17. And therefore when the Widows are thus disposed to resign their Estates into our hands, and to follow the Counsel of their Spiri­tual Fathers, they ought presently to avoid murmuring and Contra­diction, to confirm this Resignation, if they may be well brought to it, and if they will believe firmly that this Counsel is given them by God, the Protector of Widows, who is more careful of their Souls than of their Bodies.

18. We ought to imprint seriously on their Spirits, that God is greatly pleased with those good Works and Alms which they give to Religious Persons, and those who live holily.

19. That this must be by the Advice and Counsel of their Confes­sors, making them understand that those pious Works which are free, are always acceptable before God, when they are accompanied with Obedience, which is the Sister of Humility; but then they are to tell whom they intend to give to, and they must give in a bill of them to their Confessor, that he may add, diminish, or change them, as he sees cause.

20. But above all things, we ought to forbid our Widows the Con­versation of other Religious Persons, for fear they should draw in our devout Women; for the most part this Sex is inconstant, and to that end we must represent, that our Order is the greatest, and of the greatest profit to the Church, of the greatest Credit in all places, and of the greatest Authority with Princes, and that it is impossible to chuse a better; which is not to be expected from Monks, who take no care of the Salvation of Souls, and are for the most part ignorant, dull, addicted to their Bellies, and all sorts of pleasures.

21. After we have thus drawn from our Widows a good quantity of Money and Goods, for fear they should entertain any thoughts of a [Page 33] second Marriage, we ought to assign them dexterous Confessors, who may take care to procure them to assign us some annul Pensions or Tri­butes, or Alms, to enable us to pay the standing Charges of our Colleges, and profest Houses, especially that of the City of Rome, and the Cell, where those of our Society, who are poor, study; as for settling Noviti­ats, who have been a long time dispersed; and also to dispose them to bestow yearly a Sum of Money, for the buying of Copes, Chalices, and other Ornaments for the Altar.

23. Before these Widows come to die, if they have not entirely resigned up all they have, be it by reason of their fear of their Kindred, or for any other cause, we ought to acquaint them with our poverty, the quantity of our Colleges which are not yet endowed, the Devotion and great number of our Religious Persons, the necessities of our Churches, ex­horting them to contribute to the finishing of our Colleges which are yet imperfect, for the greater glory of God, giving us Lamps and Pixes, and for the building of other Foundations and Houses, which we the poor Servants of the Society of Jesus do still want, that all things may be perfected.

24. Let the same be done with Princes, and our other Benefactors, who build us any sumptuous Pile, or erect any Foundation, representing to them in the first place, that the Benefits they thus do us are consecra­ted to Eternity; that they shall become thereby perfect Models of Pie­ty; that we will have thereof a very particular memory; and that in the next World they shall have their Rewards. But if it be objected, that Jesus Christ was born in a Stable, and had not where to lay his Head; and that we who are his This very inso­lent Word is in the Original. Compani­ons, ought not to enjoy perishing Goods. We ought to imprint strongly on their Spirits, that in truth at first the Church was also in the same state, but now that by the Provi­dence of God she is raised to a Monarchy; and that in those times the Church was nothing but a broken Rock, which is now become a great Mountain.

CHAP. VIII. Of the means of drawing to us the Sons and Daughters of our devout Widows.

1. THat Mothers may the more easily bring this to pass, we ought to imprint this upon their Spirits, that they ought to be rigo­rous to those Daughters which are contrary to their Wills, chastising [Page 34] them with Rods if they be young; with Mortifications, and threats of worser usage for the future, if they be grown too big for the former; and so proceed to punish them, by not giving them the Ornaments befit­ting their portion and quality. But if they accept our Religion, then they ought to shew them more kindness, and promise them a better Fortune than if they were married.

2. Their Mothers ought to represent to them the fury of an Husband, which may be a burthen to them in their future Marriage; the difficul­ties and troubles of that State of Life, telling them the Anguish and Torments they endured in their Marriage, which hath brought them nothing but sorrow; and that they should have been very happy, if they had been in the Religion. And the same ought to be done in re­lation to those Sons that aspire to Marriage.

3. We ought to converse familiarly with their Daughters, entertain­ing them in our Colleges, when we conceive they will enter our Soci­ety, leading them to our Gardens to walk, and to our Country-Hou­ses, in which the Vacations are kept.

4. Represent to them the pleasant Contentment that they shall find here, and the Honour that Princes of divers Kingdoms give us. In short, we ought to do all we can to gain the Youth, conducting them to the Refectory and Chambers, shewing them the Neatness, and delightful Conversation that is amongst us, and the easiness of observing our Rule, to which is promised the Glory of the Blessed.

5. And also the Faculties we have, and Powers, not only in Temporal but Spiritual things, the eloquent Discourses which are made in our Colleges; and let not the pleasant and delightful Spiritual Entertain­ments, which were given us in the Name of the Virgin, as it were by revelation, be omitted, which may spur them on to embrace our Religi­on; representing also to them, that it is an enormous Crime to resist the Divine Vocation. Lastly, we ought to admit them as Spectators of our Exercises, that thereby we may the more easily dispose them to become of our Society.

6. Let the Masters which are to instruct the Children of these Wi­dows be appointed by us, who ought perpetually to exhort them to be of our Society, with Promises that if they will enter the same, they shall be received gratis; but if they will not, then we ought to procure their Mothers from time to time to deny them what is necessary, and make them see the Incumbrances and Confusions in which the In­heritance of their Famiiy is plunged.

CHAP. IX. Of the means to augment the Revenue of our Colleges.

1. LEt none of our Society be admitted to the fourth Vow, while he expects any Inheritance, except he hath a Brother in our Society, which is younger and stouter than he, or upon some other very advan­tagious account. Above and before all other things, we ought to en­deavour our own Greatness, by the direction of our Superiors, who are the only Judges in this Case, and who should labour that the Church of God may be in the highest degree of splendor, ad majorem Dei gloriam. And to attain this, Confessors of Princes, and rich Wi­dows, should never fail to remonstrate to them, that seeing they re­ceive Spiritual things from us, it is most just that we should receive Temporal from them, for the good of our Society.

2. We ought never to let any opportunity of taking any thing slip us, and if any thing be promised us, and forgotten, we must put them in mind of it, though this importunity should happen to diminish the favour they may have for us.

3. We ought not to appoint any for Confessors to Princes, and other great Men, who are not of great ability, and very eloquent, this Charge being of great import; but if it happens that any do not discharge the same with convenient vigor, we ought to reprove them, as not being well affected to the general good of the Society, telling them that we will soon send others into their places, for we have understood with great regret, that some Persons have died suddenly, who by the default of their Confessors left no Goods to our Churches of great value; which came to pass only, because we were not dexterous enough to possess our selves of them in their Life-times, and yet they would have bestowed them on us without any difficulty; for the acquiring these things doth not depend so much upon the Time, as the Will of them that give them.

4. We ought to visit the Houses of Noble and Rich Widows, of which ours ought to inform themselves prudently and dexterously, to see whether they will not, according to the custom of other Christians, leave something to our Churches, in order to the obtaining Remission of their Sins, and of the Sins of their Kindred and Friends: And we should do the like to Prelates, and their Parishioners, whom we ought especially to render friendly to our Society, for thereby we may gain much

5. The Confessors ought to examine every Penitent, what are their Names and Sirnames, what Kindred and Friends they have, what hopes they have of succeeding in any Inheritance, and how they intend to [Page 36] dispose of what they have; what Brothers, Sisters, or Heirs they have; how old, of what degree, of what inclination, or disposition, or edu­cation they are of? They should persnade them that all these Questions do tend much to the clearing of the State of their Conscience. And if there be any hope of Profit afterward, then they ought to appoint them a weekly Confession for their Penance, to the intent that what hath been omitted at one time, may be made up at another enquiry; and so collecting all the Confessions of the Penitent, communicate them to the Superior, and take good counsel what is to be done.

6. The same which hath been prescribed to be done in relation to Widows, ought to be done also in relation to rich and wealthy Mer­chants, who are married, and yet have no Children: to Maids, who are rich and well affected to us. That having once gotten an entry into their Estates, we may with the greater facility join them to our own Revenues. But we ought especially to take care, that we do nothing with too much haste, but slowly by little and little, with good conside­ration.

7. We ought to study to acquire the good will of every one according to their capacity, complying with their manners and inclinations. And our Provincial ought to send expert Men into all those places, where there is any considerable number of such rich and wealthy Persons, to the end they may give their Superiors a true and faithful account of all; and whenever any of ours are in their savour, they ought to extol very much the greatness of their Benefits, and of their Merits, which the other Monks, who are poor and needy, seldom do.

8. Let the Stewards of our College, get an exact knowledg of the Houses, Gardens, Quarries of Stone, Vineyards, Mannors, and other Riches of every one, who lives near the place where they reside, and if it be possible, what degree of affection they have for us.

9. In the next plac, we should discover every Mans Office, and the Revenue of it, their Professions, the Articles of their Contracts, which they may surely do by Confessions, by Meetings and by Entertainments, or by our trusty Friends. And generally whenever any Confessor lights upon a wealthy Person, from whom he hath good hopes of profit, he is obliged forth with to give notice of it, and discover it at his return.

10. They should also inform themselves exactly, whe­ther there be no hopes of obtaining It signifies Leases, Purcha­ses; &c. Bargains, Goods, Possessions, pious Gifts, and the like, in exchange for the admission of their Sons into our Society.

11. We ought to endeavour to know, if any Person well affected to us, intends any thing to our College, and whether he may be brought to purchase on this Condition, that after a certain time we should have [Page 37] such Rents or Purchases Gratis; or whether our Society may expect a greater benefit from him, and how we may come by the same.

12. We ought to let every one know the great need we have, the debts which oppress us, and the great expences we are forced to make.

13. If our Society sells any thing to our Devotes, Men or Women, it ought to be only upon this condition, that within a certain time it shall return gratis to us, and be reunited to our Revenues.

14. If the rich Widows or married People, who are well affected to us, have Daughters only, we ought to persuade them with great art to cause them to enter into the Religion; leaving them a small Portion for that end, and so we may gain the remainder of their Estate; as Coun­trey-Houses, Mannors, and other Possessions. And so likewise, on the part of their Sons, to put them on with great care to imbrace our Soci­ety; to fright them, and make them obedient to their Parents, teaching them to despise all low things, and making them know they are more obliged to follow Jesus Christ, than their Parents, if they will have a due care of their Souls, for this will be to offer a kind of Sacrifice to our Society; to persuade the last Heir of a Family, to enter it without the knowledg of his Parents, who should be sent to make his Nouiciate in a place of some distance, our General being first advertised of it.

15. If there be a rich Widow our Friend, who hath Sons and Daugh­ters, and there be no hope of getting the Daughters into a Monastery, nor the Sons into our Society; the Superior should ever lay the blame upon the Confessor, and therefore he ought to change him and put a­nother in his place, who may manage the Plot better; and if yet it suc­ceed not, then he ought to persuade their Mother to leave them some small Pension, and then selling what came by her and her Joynture, raise a considerable sum of Money; and then try if we can induce her to give the whole to our Society, that she may obtain pardon and expia­tion of her Sins, and her Husbands.

16. If a Widow hath married a Widower, and hath by him Daughters or Sons, or only one Son, with Sisters by a former Husband, let first the younger Children be sent to a Monastery, and then the elder, that we may the easier get their Pstate.

17. If any Widows, very much affected to our Society, and careful of their Salvation, having no Heirs, possess two or three Manors or other Inheritances, we ought to persuade them to leave their Estates to our Colleges, and persuade them to receive some small annual Pensions from us, that they may serve God with the greater freedom, being released from the troubles of the World, and so by degrees bring them from an annual Pension to live as we do, that under pretence of Mortification and voluntary Poverty, they be as it were our Domesticks, being as it [Page 38] were resigned up to our Wills. And for fear by the direction their kin­dred they should be brought to recal their Bounty, it is fit to send them to spend the rest of their Lives in some distant place, and in the interim tell them, this sort of Life is an imitation of that of the Hermites, which is the most devout and humble sort of Life that is.

18. That our devout Persons may think us poor, our Superiour ought to borrow Money upon promises entred before Notaries; it may be that upon their Death-Beds they may order the Notaries to put the said ob­ligations into our hands, for the Salvation of their Souls; for it is more easy to give in our Bonds, then to give us a considerable sum of Money.

19. It is fit to borrow a considerable sum of Money on Mortgage, and then persuade them to assign the Interest to some other College; that so one Revenue may increase another: and so in their last sickness in compassion to our Poverty, if they do not give us the entire sum, yet at least they may be brought to assign a good part of it, for the building of some new College.

20. We should procure the friendship of some excellent Physician, that we may be called to visit the Sick, and assist at the Passage of those whom he serves.

21. The Confessors ought not to be negligent in visiting the Sick, especially those that dispair, representing to them the pains of Purgato­ry and Hell, telling them they cannot be saved without Charity; for those who before were Covetous, use then to be most liberal to us, and it may be will presently give all they have into our hands, which ours should solicit all that ever they are able, for fear this favourable oppor­tunity slip them. And if a Woman in her Confessions accuse the vices and ill usages of her Husband towards her, of being the cause of her not submitting to our Discipline, and that she is much our Friend, we ought then to tell her she cannot do God a more acceptable Service than to give us a good Sum of Money without her Husbands knowledg, for the relief of our necessities; that this is the best way to live for the future, in repose, and obtain Pardon both of her own and her Husband's Sins; for we have often known that by this means the ill Nature of Husbands have been changed into better Conditions.

CHAP. X. Of the Rigor and Discipline of our Society.

SUperiours should tessifie that the Severity of this Discipline is such, that besides the reserved Cases, whosoever of our Society, of what Age or Condition soever he be, shall divert any of our Devotes, or [Page 39] Friends, from doing us good, persuading them to embrace any other Re­ligion but ours, and who in any intended Resignation of their Estates to our use, shall have exprest any Tenderness, or Coldness, or shall solicite them to assign them to any other Order, or put them upon the bestowing them upon their poor Kindred, or others; that all these shall be esteem­ed the Mortal Enemies of our Society. And shall not be taken sudden­ly into favour again, but for sometime at least to be forbidden to hear Confessions, and be Mortified by low and abject Imployments, forcing them to teach the lowest Forms, denying them degrees in Divinity. And that being separated from the rest at Dinner, it is necessary to insult over them, chasing them from all Recreations, Walks, and the more pleasant Entertainments, taking out of their Chambers all Conveniencies, and often imposing upon them public Penances; and after this, it will not be difficult to cast them out of the Society. And if it happen that they complain of it to the Provincial, he ought not lightly to believe them, but should excuse what is done, by saying, They ought to obey their Superiours, in whatsoever is not sinful. Nor need the Superiours be in the least scrupulous to cast these sort of Men out of the Society. For our Order being constituted in a Society, no Man ought to wonder it hath the power of Expulsion: for it is easie to break the band of a So­ciety; which are not obliging for ever. This right of Expelling, is as old as the Society it self: Which appears evidently from hence, that the Society hath only Vows for the Masters and Brothers, which have no Reciprocal Obligation, and the Society is not bound to entertain for ever those that have made them; and therefore this Obligation binds only them that have made these Vows; and not the Society, which may at pleasure cast off those that have made these Vows, and although some of the So­ciety make four solemn Vows, and others but three, as in other Or­ders, yet may these too be Expelled.

CHAP. XI. After what manner those of the Society should demean them­selves towards those that are Expell'd.

IN as much as those that are Expell'd out of our Society, may be pre­judicial to us, see how we ought to behave our selves towards them. And first, before any Man is Expell'd, we should write to both the Tem­poral and Spiritual Lords, with whom he may happen to be in Credit, and to whom he may make his Retreat; telling them his ill Inclinations. his Vices and Defaults, according to that connizance he shall have give, of them to his Superioars, in discovering the secrets of his Conscience. [Page 40] Upon which also they shall regulate the Conduct which shall be observed on his account in the Society, when she renounces her right in him. If these Lords be well affected to us, then we ought to aggravate the Rea­sons we had to Expel him. We should publish in our Exhortations, that he seeks very ardently to be receiv'd again into our Company, re­marking as the causes of his Expulsion, those things for which the Peo­ple hates us most; and so we may Expel whom we will, with great shew of Reason. If he that is Expell'd meets any belief amongst those he discourseth with against us, this must be remedied by the means of the most considerable of the Fathers of our Society, who shall oppose, to what he may say, the holiness of our Society, and the great good it hath done in the Church of God, the reputation of our good Lives, and the sound Doctrine we teach, and that for these Excellencies we have the advantage to attend Kings and Princes; and the great Men chuse out of our Body, their Confessors and Preachers: they shall inlarge much up­on our Zeal for the salvation of Men in general, and especially of those of our own Society. Let those be invited to entertainments with us, who may give the Expell'd person any protection, and let them be per­suaded that they ought not to give him the least support, and that they ought to have favourable opinions of the Order; and then tell them the Reasons why he was Expell'd, ordering the matter so, as they may ap­pear plausible, and telling them exactly his Faults, without omitting any one, although we have not the least certainty of them. And we ought also to be very careful not to procure any Benefice for those we have once Expell'd, if they do not first give a good sum of Money to the Society; or if they have not made it their Heir, or if they do not in some other extraordinary manner testifie their undertaking our Interest. And let the Confessors persuade Kings and Princes, who are the Patrons to them, the same things, and let them take their opportunities from their liberality, and from the affection they bear to our Society to found some College, or do us some other such like favour. If it happens that they which have been Expell'd out of our Society, have any Credit in the World, let it be acquainted with their Lives, their Manners, and their Faults, which may be spread abroad by the means of our Friends and Devotes: And to the end that they too may not favour in the least those which are Expell'd out of our Society, let them be affrighted with Cen­sures; and if they still persist, let Absolution be denied them. Let the good qualities of him that is Expell'd, be lessened by subtile Discourses, and full of Ambiguity, so as that all the belief Men have of him may be destroyed. And lastly, Let the misfortunes of those that have been Ex­pell'd, be publish'd by way of Compassion, that others being warn'd by it, may be necessitated to continue in the Society against their wills.

CHAP. XII. Of the Choice of the Young-Men which are to be received into the Society, and of the manner.

THere is need of great Prudence, and of an extreme degree of Discre­tion, for the receiving of Young Men into the Society; they ought to be Beautiful, Noble, and Rich. And that they may be drawn to this, the Masters of the several Forms, ought to treat them with great Goodness, they ought not to suffer their Regents to insult over them; they should oft commend them, they should give them the Prize. They should entertain and divert them sometimes in our Country-Houses. Sometimes they should Chastise them with the rest, objecting Crimes against them upon Conjectures, and using severity and rigorous Reproof. They should represent to them, that they shall be Damn'd eternally by the Bent Youth hath to all sorts of Evils, if they enter not the Society. Yet they should not be receiv'd so soon as they demand to be admitted into the Society; but be delay'd for some time, and in the interim be en­tertain'd with the representation of the sweetness of our Rule; for by this means their desires encreasing, they will make the greater suit to be received: And if any of them who have made this demand, shall seem to desire to go back, then shall be represented to him the Zeal, which he at first exprest to get into the Society. But because there is great difficulty in drawing in the Children of great Birth, and especially the Children of them that are great in their Country, it is fit to send such to make their Noviciat, or Trial at Rome, after having advertised the General, or Provincial of that Province. If it be in Germany, France, or Italy, that they will enter into our Society, they shall be received without any difficulty; and in any other place where we have the fa­vour of the Prince: For under such a Protector, these and such like things may be done; because their Subjects having need of our favour, they will not easily rise up against us, or if they do it, they will gain nothing by it. No opportunity should be lost for the drawing in those Children, which come from other Provinces to study in our Colleges, especially when their Money comes to fail by Gaming, for then out of meer shame of this loss, and fear of their Parents ill usage, they will suf­fer themselves to be persuaded. This hath excellent success in Germany and Poland, and to the end the Kindred and Friends of them who c [...]me amongst us, may be herewith contented, they should be acquainted with the excellence of our Institution, the great applause the World give us, & the Honour Princes have done our Society: It is fit also to insinuate [Page 42] into their Friends, and dispose them to be contented with it before­hand, if their quality, and the advantage of our Affairs require it.

CHAP. XIII. Of our Religious Women.

THe Confessors ought to take care they do not offend our Religious Women: for there have been many amongst them which have done us much good, and contributed to the Founding of our Colleges, having given one half of their Fortunes to us, by the consent of their Monastery and Abbess: And for this cause they should not be disqui­eted about their inclosure, but leave this care to the Bishops: They should rather apply themselves to preserve their good will, for fear they should disturb us in the possession of the one half of their Goods, which they have given us, by demanding them again.

CHAP. XIV. Of the reserved Cases, and of those Causes for which a Man may be Expell'd out of the Society.

BEsides the Cases contain'd in this Instruction, from which the Supe­riour only can Absolve, or the ordinary Confessor by his permissi­on; which are Sodomy, Fornication, Adultery, Whoredom, unchast Touches, and the Machinations of any Person for any Cause whatever against the Society; it is fit to know, that there are other causes for the ex­pelling a guilty Person out of the Society, and that they ought not to absolve them till they have promised at the Tribunal of Confession, that they will declare those Offences to their Superior, either by themselves, or by their Confessor. And if it appear that the Sin was acted with another, and that a great Prejudice may thereby happen to the Society, then no Absolution ought to be given to the Penitent, if he doth not promise to write of it to the General himself, or consent that the Con­fessor or Superior shall write to him about it, and without this the Pe­nitent shall not be absolved. And when the General shall have known the Crime, he shall confer with the Secretary, and appoint the Penance, which the Penitent shall undergo, which if he shall not submit to, he can never be lawfully absolved. The Confessor should nevertheless for­bear saying, that the Penitent ought to be expelled out of the Society for this cause. If the Penitent declare it freely out of Confession, then he may be expelled; but if he will not so tell it, then the same Course [Page 43] ought to be observed with him, which is observed by the Rule against those that are convicted; and in the interim he shall not be absolved till he will declare his Crime publickly. If any Confessor shall learn that any Person, who is not of the Society, shall have committed any dishonest Action with any of our Religious Persons, then he or the shall be refused Absolution, of what Sex soever that Person be, till that Person hath out of Confession revealed the Party; and if this be done, the Penitent shall be absolved, and the guilty Party expell'd out of the Society. If two of our Religious Persons commit the Crime of Sodomy together, he that will not confess it, shall be expelled, and he that first confesseth it, shall be retained, but so ill treated, that he shall be forced to forsake us. The So­ciety being a Body, it may for that cause discharge it self of such Persons, as shall in process of time, appear dull in their Manners or Discourses. The Superiors also may for any cause whatever expell all sorts of Per­sons, after they have advertised the General; and to oblige them to de­part the more quickly, they shall be ill treated, and every thing done con­trary to their Inclination; they shall be refused what ever they de­sire, tho it be of no consequence; they shall be hindred from studying Divinity, and be subjected to such Superiors as they love not; none shall remain in the Society, who disobey their Superiors, who complain of them in the presence of others, or express their dislike of the Conduct of the Society in relation to Widows, and the management of their Estates, and who commend the Venetians who have driven away the Society. A little before the expelling any Person, let him be rudely abused, and taken from all regular Emploiments, and put sometimes upon one thing, and sometimes upon another; and in the interim let him be reproached with the having ill discharged his Trust, and let the worst Penances be impo­sed for the smallest Faults. During the time of Repast, let his Faults be published by the Reader, till he be overwhelmed with shame; and if then any impatience appear in him, let him be expelled, as one that scandali­zeth the rest who are present, and rally on him. But then in the first place let a review of what he hath, be taken, and let him be sent into some Country-house, or near College, and so let him be sent thence to the place where he least expects.

CHAP. XV. Which of the Society ought to be kept in, and managed.

FIrst of all, the excellent Workmen, who contribute not only to the Spiritual but Temporal Good of the Society, as the Confessors of rich Widows, which yet should be taken from them, when they begin [Page 44] to be oppressed with old Age, that others more youthful and vigorous may be sent in their stead. And to these whatever they demand for their Diet and Cloathing, and other things, ought to be granted, neither ought the Ministers of Penance to disquiet them. The Superiors shall not lightly believe that which is reported of them. It is necessary also to have some Consideration for them who acquaint the Superiors with the smallest faults they can observe in others; and also for them who according to their places know how to mortify others, not out of Passi­on, but Zeal for the Religious Discipline. Yet sweetness should be used towards those younger Persons, whose Kindred are our Benefactors and Founders; and upon this account they should be sent to study at Rome, or if they perform their Studies in the Provinces, all things that may gain their Affections, should be granted to them. It is fit also to treat fa­vourably all those young Religious Persons, who have not yet given their Estates to the Society; but when they have once done this, it is fit to feed them with Bread, and not with Milk. It is fit also to have respect to those who dispose Children of Quality to enter our Society, as to Persons well affected to it.

CHAP. XVI. Of what is to be avoided or observed besides all this.

FOr fear we should be accused of being too covetous of Riches, it is fit to refuse small Alms, for the ordinary Services which those of our Society perform. No lea [...]e should be given to Persons of mean condition to bury in our Churches. Those Widows should be treated severely, who have impoverished themselves by their bounty to us; and the same Course should be taken with those of our Order, who have given their Estates to the Society. They may sometimes be expell'd too, either without allowing them any thing at all, or but a very little, under pretence of the Charges the Society have expended about them.

Let the Superiors keep these secret Advices with great care, and let them not be communicated but to a very few discreet Persons, and that only by parts: and let them instruct others with them, when they have profitably served the Society; and then let them not communicate them as Rules they received, but as the Effects of their own prudence. But if they should happen to fall into the hands of Strangers, who should give them an ill sence and construction; let them be assured the Society owns them not in that sence, which shall be confirmed by instancing in those of our Order who assuredly know them not.

Let also the general Advices, and printed or written Constitutions of our Society, be opposed against them.

Lastly, let Information be given, whether any of our own Members have communi­cated them (for no Superior ought to be negligent in the keeping such considerable Se­crets of the Society). And if there be the least suspicion of any Person, let it be charged upon him, and let him be espell'd out of the Society.

FINIS.

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