THe Laws and customes with which the Je­suits Order was planted by her first founder, Igna­tius Loyola, of happy me­mory, doth plainly mani­fest; That, that society, by means of the holy [Page] Church set in Christ's Vineyard, was as it were the Vine or plant that ought to have brought forth the Antidote against the venime of Heresie, whose Religious and Christian-like Actions, as sweet flowers of that Tree, being once smelt to, sinners should be con­strained to leave the stink and filth of their sinnes, and adhere to the sweet savour of Repentance. And certainly, by those Fathers that gave her life, she was sprinkled & wa­tered with the water of Charity, & cultivated and pruned accordingly, but [Page] particularly towards the neighbour, in which was great to admiration the fruit she brought forth, in the excellent education of their Children, and al­so her purchase of souls, to the advancing of the true Catholique faith. But Sathan, who by much more subtilty, endeavours to destroy the works and enterprises of the Al­mighty, than others do to promote them, took the occasion and advan­tage from the great pro­gresse & increase of their own order, which in a a short time did wonder­fully fall from, and per­vert [Page] its own proper insti­tutions and precepts; and instead of those two flo­rishing branches, Chari­ty and Poverty, which were almost dryed up and withered, he ingrafted one of Self-love, and ano­ther of Profit, by which the whole Republique of Christendom, as I will now demonstrate, suffers so great prejudice, that perhaps to suffer greater is impossible, as this dis­course will discover. Which I protest to God, no interest of mine own, or particular passion moves me to make, but my sincere zeal to the [Page] publique good (for which all men are born); And, that their Politicks being once discovered to Prin­ces, they may provide themselves with oppor­tune remedies to prevent them.

'Tis first to be noted, That the Jesuits or­der hath been very much enlarged by their excel­lent education of Chil­dren, who excelled all other orders in their me­thod of teaching, and therefore from their first undertaking it, were they sought to, and favoured by many Princes; most [Page] Cities and Principalities who were in want of such accurate Teachers; so that in few years they advanced themselvs more then other Societies had done in hundreds.

This greatness (which most commonly induces into the minde a change of manners) gave the successors of Ignatius so great a love to this their Order, that judging it more necessary to the Church of God, and the reformation of Christen­dome, then all other Or­ders; they resolved a­mong themselves by all arts and industry to pro­mote [Page] it, thinking (by so doing) to advance the true Church, and (to use their own terms) the Ancient patrimony of Christ.

Had I now the wit and eloquence of Aristotle, to dive into and discourse the Politick of these Fa­thers, their arts and con­trivances would yet be incredible, by which they increase their greatnesse; I shall therefore but hint at some particulars, and leave a large sield for the enquiry of better Judge­ments; I will onely offer some particular heads, which may give aime to [Page] the more learned, and be a foundation to their dis­coveries.

First then, Their Tea­ching, Preaching, Ad­ministration of the holy Sacraments, and other the like religious exer­cises, seemed not alone sufficient to the Father Jesuites, to advance their Order to that greatnesse they aspired; for although at first, (as I said before) they were embraced and chorished by many; yet in progress of time, whe­ther by the bad satisfacti­on they gave, or what else occasioned it; the af­fections of most grew cold [Page] towards them, which made them doubt, that by those means their utmost endeavours had in their infancy miscarried, and they resolved on two o­ther wayes to effect their design.

The first was to lessen (as much as in them lay) with Princes, the re­pute of all other Orders, and so dexterously they discovered and fathered their own imperfections on them, that by suppres­sing others, they procu­red their own greatnesse, and became Patrons of many Monasteries, Ab­beys, and other great in­comes, [Page] outing those that before enjoyed them, by their subtil Informati­ons.

The second was, to presse into matters of State, interressing them­selves in the affaires of the greatest part of Chri­stian Princes, with more subtile artifices then was ever in the world made use of, into the which as 'tis extreamly difficult to penetrate, so is it almost impossible exactly to ex­plain them.

Their father Generall (as they call him) conti­nually resides in Rome, to whom they all are [Page] most exact in their obe­dience; and if he hath made choice of any of the Fathers, as perpetuall helps to him, they are called Assistants, of which there is one at least of e­very Nation, and from their imployments take their name, as the Assis­stant of France, of Eng­land, the third of Spain, a fourth of Italy, the fifth of Austria, and so of o­ther Countries, each of which are by their office to inform the father Ge­neral, of all the accidents and transactions of state, of that Country or place of which he is Assistants [Page] which he doth by his correspondents that re­side in the principall Ci­ty of that Country and Kingdom: which corres­pondent informes him­selfe diligently of the state, inclinations, and intentions of the Prince; and by every Post ac­quaints the Assistant of all accidents whether newly discovered or come to passe; and the Assistant presently car­ries it to the Father Ge­neral, who calls all these his assistants to Councill, and make as it were an Anatomy of the Uni­verse; examining the [Page] interests and designs of all the Princes in Chri­stendom. And there con­sider of the novelties sent them by their correspon­dents, diligently com­paring and examining one with the other, and at last they conclude (ac­cording as their own in­terest requires) that the designs of one Prince must be opposed, and those of another favour­ed. And as the lookers on, always see more then the Gamesters; so these Jesuits, having at the same time before them, the interest of all Prin­ces, they contrive wayes [Page] to promote the designs of that Prince, which will be of greatest advantage to their particular in­terest and advancement.

And as it is single, and of it self, evill, That reli­gious Orders should in­termedle in matters of State (who ought to look after onely the safety of their own & others souls, having to that purpose retired from the world) so is it of most dangerous and evill consequence, that they should immerge themselves (more then do the seculars) in it, and 'tis a thing that requires a speedy and powerfull remedy.

[Page]1. In the first place, The Jesuits Confesse the greatest part of the No­bility of Catholique Countries; and that they may the better attend them, they hear the con­fessions neither of poor men nor women; and of­tentimes they confesse the Princes themselves; so that by these meanes 'tis easie for them to un­derstand every design and resolution, either of Prince or People, which they suddainly give no­tice of to their father Ge­nerall and Assistants in Rome.

By this, all that are but [Page] of an easie understand­ing, may know how much they may preju­dice Princes, when their own proper Interest pro­vokes them, to which they level all their acti­ons.

2ly, Secrecy is so consi­derable to, & inseparable from, the preservation of a State or Kingdom, that the one being taken a­way, the other must al­most necessarily come to ruine; therefore ought Princes not onely to be severe in it, but likewise dive into the secret de­signs of their neighbour Princes, by which they be [Page] come more politick, & go­vern the better their own concernments. Wherfore wise Princes are wont to spend in Ambassadors and Spies, no small sums; neverthelesse they are often deceived by their Informations: But the Jesuits, that is, the father Generall and Assistants, by their confessings, and advices, from their cor­respondents that are resident in all the princi­pall Cities of Christen­dom; as also by the means of others their adhaerents, (of which we will speak anon) are sincerely infor­med of all matters and [Page] determinations that are treated of in the most secret Councils; And (as we may say) know the force, incomes, ex­pences and designs of Princes, better then the Princes themselves: and that, without other ex­pence, then the postage of their Letters, which in Rome onely (as I have been informed by the Master of the Posts) a­mounts to fourscore, and very often to a hundred Crowns of Gold, every Post. Thus they knowing the interest of all Princes, 'tis in their power to les­sen the reputation and [Page] credit with their neigh­bour Princes, or with their own subjects, & mak them what enemies they please, or stirre up the subjects to an insurrecti­on. And as by these means of Confessions and Con­sultations, they know intrinsically the subjects, and who are affectioned to the Prince; and who discontented or disgusted by the faithful relations they have of all State-Transactions: 'tis easie for them to sow discord among Princes, and oc­casion a thousand suspi­tions; so being privy to the Peoples inclinations, [Page] they may without diffi­culty occasion great trou­ble, and by their detra­ctions bring the person of the Prince into contempt; whence we may con­clude, that 'tis contrary to the interest of any State, that the Prince go to Confession; much more that he should per­mit any of his Counsel­lors, Secretaries, or prin­cipal Ministers of State, to confess themselves to those, who make it their business to pry into mat­ters of State, and by that means ingratiate them­selves with Princes; there wanting not in these [Page] times, persons both in life and doctrine equall to, and altogether as consi­derable, as the Jesuits (whom Princes and Counsellors of State, may make use of) that attend nothing else but the go­vernment of the Soul, and their own Ministry.

3ly, But to give grea­ter evidence of what hath already, and hereafter shall be said; you are to take notice that there are four sorts of Jesuits.

The first is of some se­culars of both Sexes joyn'd to their company, the which live under a [Page] blind obedience, govern­ing themselves in their particular actions, by the counsel and advice of the father Jesuits; and are most prompt in obser­ving any of their com­mands. These (for the most part) are persons well born, Widows, Ci­tizens, and rich Mer­chants; from which fruit­full plants the Jesuits gather every year a great quantity of Gold and silver fruit. Of this Clas­sis are there women, vul­garly called Puritans, who are by the Jesuits perswaded to contemn the World; and by these [Page] they get themselves cloa­thing, Dyet, and a very considerable income.

The second sort con­sists of Men onely, as well Priests as Lay­men, the which (though) live as seculars, and very often, by means of the Jesuits, obtain Pensions, Benefices, Abbeys, and o­ther Revenues; but these have all made vowes to take the habit of the company of Jesus, whensoever it pleases the father Generall to call them to it; wherefore they are called Jesuits in voto, and are of marvel­lous use to the Jesuits, in [Page] the fabrick of their Mo­narchy, they being sent and maintained in all Princes Courts & Coun­tries. In what manner they serve them, shall be declared in the seventh Section.

The third sort of Je­suits, are those that dwel in Monasteries as Priests, Clergymen, or Converts (as they call them) the which being not Profes­sors of that Order, 'tis in the father Generalls po­wer to turn them out when he pleases, (yet they have not the power of themselves to leave the Monastery). These ha­ving [Page] no considerable im­ployment, for the most part simply obey the commands layed on them by their Superiours.

The fourth are the Iesuits-Polititians, in whose care is the Go­vernment of the whole Order, and these are those who (tempted by the Devill with the tempta­tion Christ had in the Desart, Haec omnia tibi da­bosi cadens, &c.) have ac­cepted of the terms, and strongly endeavour to advance their Company to a perfect Monarchy, & begin it in Rome, where all the most important [Page] affairs of Christendom are transacted, & where resides the Head of these Polititians, their father Generall, and a great number of the same Pro­fession, which (as alrea­dy hath been sayed) be­ing by their Spies exactly informed of all the most weighty affaires that in the Court of Rome are treated of; in the first place, conclude of what make for their Interest, then makes it their busi­nesse every day to go to the Courts of Cardinals, Ambassadors, and Pre­lates, into which they dextrously insinuate them [Page] selves to discourse of that businesse which then is, or shortly will be, in Agi­tation, representing it to these great Ministers of State, in what manner and disguise they please, and as their particular Concernments require, saying oftentimes (as the Proverb) Black is white.

And because the first relation of any businesse (especially if made by Religious Persons) makes deep impressions, and pre­possesses those that hear them; thence 'tis (for the most part) that the affairs of the greatest im­portance, negotiated by [Page] Ambassadors, and other considerable Persons of the Roman Court, have not had the Issue desi­red by Princes, because the Iesuits who have pre­occupated the understan­dings with their Interes­sed relations, labour that those made by Ambassa­dors and other Persons, should have lesse credit with the world.

And this same Artifice and cunning that they use with Prelates in Rome, they use likewise at o­ther times with Princes, either themselves, or by means of those Iesuits of the second sort, that [Page] are out of Rome; so that we may conclude, that the greatest part of the affairs of Christendom (that are not by them op­posed) passe through the Iesuits hands.

Most subtile and past finding out are the Arts and Politicks of these Fa­thers, and impossible to be sufficiently layed o­pen; But every Prince that will please to look back and consider how businesses have been carried, and withal daign to peruse these hints I give, may by these means easily discover their drifts, and lay them open [Page] more than any thing that can be said.

But the Jesuits not con­tented, and thinking not these wayes sufficient to bring them to that Monar­chical jurisdiction at w^ch they aim, sued to Gregory the thirteenth (as being perswaded this would be no small help) under co­lour of the publique good of the Catholique Church; and the said Pope granted their de­sires, and commanded, That all Apostolicall Le­gates, and Nuncio's, should take for a Com­panion and Confident, a Iesuite; by whose coun­sell [Page] and advice, they should govern all their actions.

4ly, By this their in­sight into State affairs, the principal Iesuits have gained the love of many Princes, Spirituall and Temporall, and have been perswaded that they have (to their ad­vantage) spoken (and done many eminent ser­vices, whence hath insu­ed many great inconve­niencies.

First, In their abusing of the favour & goodness of Princes, they have dis­gusted and incensed very many private Families [Page] and have (as we may say) usurpt the suste­nance of Widows, lea­ving the kindred in very great misery, by enticing and alluring to their fel­lowship, those of the greatest families that fre­quent their School and Colledge; and if it hap­pen (as it doth very of­ten) that they prove un­fit for their designs, then under an honest pretence they discard them; yet keep the Monies which by them were given, to be invested heirs in that Profession. They wholly exclude all that are poor, contrary to the order of [Page] father Ignatius their founder, and the Inten­tions of those Noble Per­sons that Assigned & gave them their Revenues; for although the admit­ting them would be ad­vantageous to the Chri­stian Republique, yet t'would not advance their private Interests and designs.

The second Inconve­nient is, that these Iesu­its cunningly acquaint the World with the in­timacy they have with Princes, pretending it still to be farre greater then in truth it is, and by this means they insinuate [Page] into the affections of all publique Ministers, and draw many addresses to themselves for favour; and it hath been their brags, That 'tis in their power to make Cardi­nals, Nuncio's, Deputies, Governours, and other Officers; nay some have affirmatively said, That their father General hath more power then the Pope; others, That 'tis better being of that Or­der that can create Car­dinals, then to be a Car­dinal; and each have been spoken so publique­ly, that there is hardly any person that often fre­quents [Page] them, but have heard these or such like expressions from them.

5ly, These being the foundations of their State Practises, they pretend 'tis in their power to advance or oppresse whom they please, still using the cloak of Religion, by which they very often attain their ends. When they propose or recom­mend any subject to the Prince for to be prefer'd, their choise is not made according to the abilities of the Person; but as they stand in their opini­ons, and they frequently oppose Persons very well [Page] qualified in their designs of advancing themselves, if they know them not to be partially for their In­terest: And they find out and advance such men onely, as they have eter­nally obliged; not regard­ing whether they are af­fectionate and true to the Prince, or able to dis­charge that place to which they designe him: which oftentimes breeds disturbance to the Prince, and ill humours in the people.

6ly, Even as an Ad­mirall or Commander, (knowing the wind fa­vourable) doth but give [Page] the sign, and all the Ves­sels under his conduct presently set sail with him; and ply their voy­age; lo is it in all the Je­suits actions; for, no soo­ner is the advancement of any Person resolved on by the Generall and As­sistants, (as being advan­tageous to their Interest) but notice is given by them to the others that reside in severall Coun­tries, and all of them u­nanimously, and almost at the same instant of time, use their utmost power and perswasions to raise the Party to that office they intend him: [Page] Now t'would be great ingratitude in the Person so advanced, not to re­turn gratefull services on all occasions, to the fa­ther Jesuits his advan­cers, that invested him with that power. By this means, most great Person­ages remain more obliged to that Order, than to the Prince from whom they have received their ho­nour and preferment, and serve with greater af­fection and more fidelity the Jesuits interest, then that of their Soveraign's, who is much mistaken to think he hath purchased a faithfull subject, when [Page] he hath only got a Iesuiti­cal-spy; whom the Iesuits do not seldome make use of to the prejudice of the very Prince that hath rai­sed him.

I could give many clear instances and examples to confirm what hath alrea­dy been discoursed; albe­it from generall experi­ence 'tis sufficiently con­firmed: But not to make my selfe more odious, I forbear, and conclude that, This peradventure is the reason, the Jesuits call their Religion or Or­der, a Great Monarchy, in that Princes and Mini­sters of State govern by [Page] their Directions and Ad­vices. And 'tis not long since a principall one a­mong the Jesuits, being publiquely (in the name of the whole society) on some business to discourse with a great Prince, went on in these words (full of arrogancy, grounded on the thoughts of being Monarchs), There was alwayes a good under­standing betwixt our company, and your High­nesse.

7ly, These Fathers en­deavour to make the World believe, That all those that are any wayes favoured by Princes, were [Page] by them raised, and are their favourites; rendring themselves by this means more Masters of the sub­jects, then the Princes themselves, which is of no small prejudice to them, in that no State-In­terest can permit that so ambitious Votaries, and so deep Polititians should Lord it over the wills of most Ministers of State, and have power to occa­sion any treachery or in­surrection, and by means of these Ministers of State their adherents, they in­troduce into the Princes Court as Counsellor, or Secretary of those Iesuits; [Page] in voto, which were be­fore spoken of; and they perswade the Prince to make use of one of that Order, as Counsellor or Preacher; so that in all Courts and Counsels, the father Generall hath a knot of spies, who give him a most particular and exact account of all that is secretly treated of: whence it often happens, that the most private and important designes are prevented and discove­red, and the true Author of the Treachery is not known, but most common­ly those that are most sus­pected, are least culpable.

[Page]8ly, As 'tis natural for Subjects to follow the ex­ample and inclinations of their Prince; so is it with those that render obedi­ence to the father Gene­rall, who seeing him so diligently, apply him­selfe to State-affairs, by that way endeavouring to enlarge and enrich the Order; They likewise make it their business by their friends & kindred, to penetrate into the heart and secretest coun­cells of Princes, and give intelligence of it to their Generall and assistants in Rome; by which diligence they procure his favour, [Page] and some office of ad­vancement to themselves; which offices are never bestowed on any, but those that are known to be fit and capable to ad­vance the company to the greatnesse they aspire; and consequently on such that have given sufficient testimony of their abili­ties, in managing State-affairs.

9ly, As the Limbeck distills from divers herbs, a proper unguent for mortall wounds; and the Bee from severall flowers sucks hony, so from the infallible relations of e­v [...]ry Kingdoms Interest, [Page] and the accidents that occur; The father Ie­suits, by their Descants and Consults, draw a remedy for their almost incurable malady of de­sired Greatnesse, which they principally pursue, though never so much to the prejudice of others. And those Princes whose Inclinations they have sufficiently discovered, they put upon severall designs, pretending that 'tis in their power to crown their undertakings with successe: But when they have gone as far as their own interest re­quires, and acquired their [Page] own ends, They (consi­dering that the overmuch greatnesse of that Prince they have so abused, may be to them prejudicial) put what rubs in the way they can to that design, & delay the perfecting of it, as Lawyers doe Causes; and then with great dex­terity and cunning, they oppose and totally ruin those designs which they themselves set on foot. The League with France treated and con­cluded by them, and af­terwards (when they saw that things went wel on the Kings side) aban­doned, their promise [Page] made more then once to the Spaniard of the King­dom of England, confirms and proves so well what I have said, that I need instance no other.

10ly, From what hath been sayed, we may con­clude, that the Iesuits do not really serve any Prince, whether temporal or spiritual, further then their own Interest goes along; And it likewise followes, that no Prince (much lesse the Pre­lates) can make any good use of them, they being as it were indifferently concerned, and alike in their affections to all, [Page] being French among th [...] French, and Spaniards with the Spaniards, as occasion requires; and, so their own Interests be advanced, care not who they preju­dice most; therefore those designs which the Iesuits have been imployed in, have very rarely had any good end, for they went no further then their own interest prompted them; To advance which, the policy they use is great, some of them fain­ing to be very partial for the Crown of Spain; o­thers for France, others for the Emperour, and so to the other Princes from [Page] whom they expect fa­vours: And if any of these Princes would mak use of a Jesuite, or take any one of them for his Confessor or Confident; he that is so chosen, pre­sently writes to the fa­ther Generall, and ac­quaints him with the bu­siness he is to Negotiate, and expects his Answer and Order what he is to do, and accordingly pro­ceeds, without regarding whether the said Gene­ral's Order be agreeable to the command and in­tention of the Prince, that committed the businesse to his care; and so their [Page] own Society be served, they care not what be­comes of the Prince's af­fairs.

Further, The father Iesuits, knowing very punctually what is (al­most) every day in the most secretest Councels, treated of; those that pretend to be of the French faction, offer to the consideration of that King and his chief Coun­sellors, severall particu­lars of State of great im­portance, which are sent him from Rome by those politick fathers.

The same, do those in Spain, that are devoted [Page] to that Crown; so like­wise of the other Coun­tries: Which breeds so much distrust and jealou­sie in the hearts of Chri­stian Princes, that they cannot confide in one a­nother, and renders the League (to the prejudice of the common enemie of Christendom) very dif­ficult to be concluded, and the Peace among Princes uncertain, wher­as how beneficiall the confidence of the one, and the conclusion of the o­ther, would be to the pub­lique good and quiet of Christendom, any one may judge.

Besides, by these cun­ning carriages of theirs, they have opened the eys of the world, which is be­come so subtile and craf­ty in State-affairs, that now, (to the notable prejudice of the Holy Church) they minde little else, and by that ballance weigh all their actions: And, what is worse, the Hereticks are likewise become ma­ster Polititians, and have totally learnt the State-craft of the Iesuits, and to our prejudice put it in practice with those Prin­ces that protect them; so that whereas formerly [Page] they were Lutherans and Calvinists, and there was hopes they might in time have seen their error, they are now become A­theists and Polititians; and unlesse God work mira­culously, 'tis almost im­possible to convert them.

Ile no longer conceal the Jesuiticall craft, but discover the sleights they use to insinuate into the favour of Princes, as some years since one of their Fathers, assistant for England, by name, father Parsons, writ a Book against the succession of the King of Scotland, Doleman. to the Crown of [Page] England. And an other Iesuit, called Creeton, with others of the same Order, in another Book, defend­ed the Scotch Kings Ti­tile, opposing the opinion of father Parsons, pre­tending to be divided a­mong themselves, though 'twas all feigned, and with the consent of the father Generall, to the end that whosoever came to the Crown of England, they might be in a capa­city to advance their Or­der, and extract their de­sired profit; whence we may conclude, that Prin­ces are the Objects of all the determinations and [Page] actions of the Iesuits, and consequently it verifies their own saying, That their Society is a great Monarchy.

11ly, Although the infi­nite experience of things pass'd, clearly discover that the Jesuits have no regard to the pleasure or displeasure of Princes, when their own private interest is concern'd; ne­vertheless this particular that ile now adde, will make the truth most evi­dent.

There's no person in the world they owe more obedience to, then to the Pope; they being not on­ly [Page] obliged by the parti­cular Oath they take to be obedient to his person, but by a thousand other reasons I could give; yet when Pio Quinto (a most holy Pope, and not to be sufficiently extolled) be­ing illuminated by the Holy Ghost, would have somewhat reformed these Fathers; and brought them to professe and of­ficiate in the Quire (as is the custome of other religious Orders) they would never be brought to it, nor obey him, con­ceiving it of great pre­judice to them; And those few that submited to his [Page] will and complyed, were by them scornfully term­ed Quintinians, and not one of them could ever get any degree amongst them; in the same man­ner did they upon the glorious Saint, Charles Borromeo, Arch-bishop of Milan, who being Legate for his Holiness à Latere, desired to restore their company to a religious Discipline. But what do I speak of? They do not so much as observe the Holy Canons; for, con­trary to their Decrees, they traffique in Pearl, Diamonds and Rubies.

And 'tis conceived, that [Page] the greatest part of the precious stones that come from the Indies, belong to the Jesuits: and this hath been confirmed by those whom they have made use of (and do still use) as Broakers; Of this, those Fathers that were called to Rome, and pro­ceeded against, can give you an account; I could name them, or give you a greater proof, but I forbear, least I should be inforc't to speak of some Prince, which I do not desire to mention, it be­ing my aim to serve them all without offending any. And that I pretend [Page] not here to make an in­vective against Jesuits (whose vertues I ho­nour and reverence) but to give you a rough draught of their actions and behaviours.

12ly, As when we see a person afflicted with a dangerous disease, send forth his complaints and groans, every one would conclude that such a per­son is grieveously tor­mented, although they are ignorant of the oc­casion of the distemper; so all the world com­plains, and finds them­selves agrieved at the Jesuits, some for having [Page] been by them persecuted, others betrayed and fals­ly dealt withal: but the continuance of such a disease will at last disco­ver the cause of it; so is it now facile, to finde out the cause of the Jesuits Tyranny & deceit, which is, Their immense and vast desire to make them­selves great; To compass which, they care not who they disoblige, make nothing to cheat Princes, oppresse the poor, extort from widows, and ruine families very Noble and Rich, and often raise sus­pitions and discords a­mong Christian Princes, [Page] meerly to screw them­selves into the affairs and businesses of most weight. Now as 'twould be very inconvenient, that that part which Nature had formed last of all in the head, to serve onely as an instrument to the more Noble, should attract to it selfe the purest and spirituall blood, for so the whole sabrick would be out of order and indangered: so is it unfitting that the Jesuits Order, restrained in the body of the holy Church, to serve her to convert Hereticks, and bring sin­ners to Repentance, [Page] should draw to her selfe the most important and considerable affairs of the principall Prelates; and abstracting the vitall spi­rits, apply them to their own proper Interest: for by that means the pub­lique and private quiet is disturbed, many subjects worthy of preferment are supprest; others un­deserving advanced; and a thousand other incon­venients arise.

I could alleadge many reasons drawn from ex­perience, to demonstrate how greedy the Jesuits are after greatnesse; but at this time I shall onely [Page] show it by the words of Father Parsons, in a Book of his, intituled, The Re­formation of England, where, after having bla­med Cardinall Poole, a Prelate, who for his ver­tues, holiness, and me­rits from the Holy Church, is worthy of eternall Memory; and having taken notice of certain Imperfections and failings of the Holy Councill of Trent, final­ly concludes; That when England returns to the true Catholique faith, she'll after the manner of the Pri­mitive Church, make all the Ecclesiastical wealth in com­mon; [Page] and assign the care of it to seaven Sages of the Je­suits, to the end they may distribute it as they think most expedient; likewise on great penalties, all religious Persons of what Order soe­ver, must be forbid, without their leave to come into England, intending to let none come but those that maintain themselves with Alms. But self-love of­tentimes blinds, and ren­ders a Man, though ne­ver so wise, imprudent and foolish, as appears by what this Father very ridiculously adds. Eng­land (saith he) being thus brought to a true beliefe, [Page] 'twere necessary that the Pope (at least for five years) should not take any benefit out of the Church livings of that Kingdom, but let it all come into the hands of those seven Sages, to dispose of as they judge most advantage­ous for the Church. It being their designs after the first five years are expi­red by their subtile in­ventions (of which they are full) to have the same priviledge confirmed to them for five years more; and so at last exclude his Holinesse from England: Now what person is there in the world, that doth not plainly see the Jesui­tical [Page] ambition and ava­rice, likewise the desire they have to make them­selves Monarchs; Who is it? that doth not appa­rently understand the Arts they use to advance their own Interest, little considering or caring for the profit or prejudice of others.

Did they not make a request to Gregory the thirteenth, to be invested of all the Parish Chur­ches in Rome, there to be­gin their Monarchy, and that which took not in Rome, they have at last obtained in England; where they have procu­red [Page] to be elected an Arch-Priest, and Jesuits in vo­to, who instead of pro­tecting the Clergy, per­secutes (like a ravenous Wolfe) all those Priests that depend not on the Jesuits, and brings them to the point of dispair, forbidding them under heavy penalties, to speak together, so that now al­most all the Clergy of England are become Je­suits in voto; nor are any received into the Col­ledges, that have not first obliged themselves to be Jesuits; so that when England returns to its an­cient faith, 'twill give a [Page] beginning to a reall Je­suitical Monarchy, be­caus that all the Church-Incomes, Lands, the Ab­byes, Benefices, Bishop­ricks, and other dignities, must be disposed of onely by the Jesuits.

'Tis very true, (what with tears I speak) that now a dayes, few Here­ticks are converted, espe­cially in England, where all the ancient Fathers are extinct, which made so fruitfull a progresse in it (although the Jesuits attribute the honour of it to themselves, who look more after their own proper Interest, then [Page] to the converting and sa­ving of souls). Besides, the Hereticks perceiving the Jesuiticall oppression, the Catholique Priests and others live under; & the Arts the Jesuits act by, (which makes them so hated), they fear if they should become Converts, to be tyrannized over by them.

I omit many things they pretend to, as their jealous care over the States they live in, and their seeming desire that it may grow great and flourish; whe [...]as indeed they only drive at their [Page] own geatnesse, and to in­crease the power they have have gained with Princes, by making them believe their sub­jects are most devoted and affectionate to them; and that they will like­wise make them affecti­onate and true to the per­son of him their Prince; On these and many more I could inlarge: but, with four particulars which I shall leave to every ones consideration, Ile con­clude this present dis­course.

The first to be conside­red is, that Men of so high [Page] spirits and great designs, are alwaies lovers of change and noveltie, and the occasioners of it, ho­ping thereby to advance their own designs; so that to a Prince that loves and seeks the peace and preservation of his Do­minions, they can be of no advantage; but on the contrary may occasion great disturbance, and make a promise of his Kingdom, in case he doth favour them, and govern by their advice and coun­sell.

Secondly, If the trou­bles they give to the [Page] world be so great and heavy, now that they have not so much as a temporall Jurisdiction; what would they do, if by accident one of them should be chosen Pope? In the first place they would fill the Confis­tory full of Jesuits, and by that means perpetuate the Popedome among themselves. Secondly, They governing accord­ing to this Interest, and having the Pontificall strength, they might en­danger the States of many Princes, especially those of their Neighbours.

Thirdly, 'Twould be the design of such a Pope, by all means to invest the Order with some City and temporall Jurisdicti­on, which would be the way to many other de­signes, which they could never bring to passe, but much to the prejudice of other Princes.

Fourthly, The Consis­tory being thus stuft with Jesuits, all the Pa­trimony of Christ would be in their hands. And as the Hydropick, who by drinking increaseth his thirst; so they by this greatnesse being made [Page] more covetous, would raise a thousand turbu­lencies; and (nothing being more subject to change then a State) they would by all the arts imaginable make an alteration, and introduce the form of their own Go­vernment, and so become reall Monarchs. They have been long endea­vouring to get the Sonne of some Prince amongst them, who might make them heirs to his King­dom, and would e're this have brought it to pass, but that others aware of their intentions have pre­vented [Page] it; but should they once become Ma­sters of the States Eccle­siastick; as they are sub­tile and sharp witted, they would invent a thousand wayes to in­large it, and not want means to effect it; which if it occasions nothing but the suspitions and jealou­fies that would breed a­mongst the neighbouring Princes, 'tis a thing wor­thy consideration.

It is then necessary for the Conservation of the Publique quiet, for the security of States and Kingdoms, for the ad­vancement of the Holy [Page] Church, and for the be­nefit of the world in ge­nerall; that his Holi­nesse, with the helpe and assistance of other Chri­stian Princes, set bounds to this Order, which at present is in great disor­der and boundless; lest that happen unto them which befell the Druids, (whose actions the father Jesuits seem to imitate) who were destroyed in the time of the Emperour Claudius.

And if I were com­manded to declare a way for the Regulating of these Fathers, I durst un­dertake to performe it [Page] with Charity; not to their prejudice, but great ad­vantage, & would make them Monarchs of souls, (which is Christ's trea­sure), and that of the world, which is nothing but dross; And this I would perform accord­ing to that ability which it hath pleased God to give me.