AN EXACT and sound Discovery of all the chief Mysteries of jesuitical Iniquity. With the whole Body of their Statisme, and Devilish Policy.  
Composed and published in Italian, by a most grave and learned Papist, and faithfully translated by I. B. God's unworthy Minister.  
Printed for Peter Paxton, and are to be sold at the sign of the Crane in Paul's Church yard, 1619.   

To the right Honourable, GEORGE marquess Buckingham, Viscount Villiers, Baron of Whaddon, Lord High Admiral of England; justice in Eyre of all his majesties Forests, Parks, and Chases bey●●d Trent, Master of the horse to his Majesty, and one of the Gentlemen of his majesties Bedchamber, Knight of the most noble Order of the Garter, and one of his majesties most Honourable Privy Counsel of England & Scotland.  
THat I dare imitate His Majesty, in dedicating a Book unto your Lordship (since never Subjects had such a King to imitate) I hope your goodness will be as gracious to pardon my presumption, as it is powerful to conquer all envy. The quantity of this Treatise, is according to his majesties happy prescription; 'tis short, and will (I hope) rather direct, then distract greater employments; nor will the quality I trust be displeasing, though differing from that of his majesties Book. That contains Prayer & heavenly Meditation; this a Discovery of jesuitical policy, and hellish Ambition. As that cannot but enlighten your Devotion towards God, for which your Honours so royal testimony of the King; so this cannot but enlighten your zeal to the Commonwealth, which is so generally acknowledged by the people. That among all other kingdoms, the jesuits fish especially for this Island, no man doubteth: and I dare promise, that in this little Bark which is steered by one of their own Mariners, your Honour may plainly discover all the main baits they lay for us. In my foreign service to his Majesty, I have found many such Pylates, even among themselves our professed enemies; all which by your Honourable command & encouragement, shall be ready to conduct us in the way of truth against this prodigious Armado of Ignatian Furies, let them sail where they will, we will beat them with their own Weapons. In the fight of which good fight for the truth of jesus Christ, we shall all glory to have so devout an encourager as your Lordship: but none shall be more ready to venture his little all in so good a cause then  
Your Lordship's devoted Beadsman, Isaac Bargrave.   

To the Reader.  
THis short ensuing Treatise, will serve as the key, to let thee in to the whole treasury of jesuitical villainy. It was lent me by one of the most Learned, Grave, and Wisest Papists that breathes that Air. He will tell us, that all division and distraction is not found in Amsterdam, or in our Church, since all other orders are here against the jesuits, and the jesuits against the Pope. He (though a stranger) will inform our miserably-seduced Countrymen, what good Angels the jesuits are, whom they so much adore; and to what trusty shepherds they commit their souls: whose blind obedience and devotion, being made a sacrifice to jesuitical ambition, and their religion an only means to betray the cause of God, their King, and country, have had their merit thus Crowned with an Italian Proverb: Achimanca un asino faccia metter la sella adosso un Catolico Inglese. He that wants an Ass, let him set the saddle upon an English Catholic. Poor jesuite-ridden souls, whom we cannot but pity, while Romanists thus deride them. God so shine into their hearts by the light of his Spirit, that even the pen of this Papist, may work in them their own soul's conversion, and the confusion of their Enemies. And that it may teach them to consider, how monstrous the whole Body of Popery must needs be, when these chief heads thereof the jesuits, how ever outwardly showing so strict Discipline and Devotion, yet are inwardly composed of nought but damned Matchevilisme and unhallowed Ambition.   

AN Impartial Discovery, of jesuitical Policy.  ¶ Written in Italian by a Papist, and faithfully Translated, by I. B. 
THat the Religious Order of the jesuits, was at the first planted in the vinyeard of Christ, as a Tree which should produce an Antidote against the poison of Heresy, and such blossoms of Christian and religious works, as by the sweet savour of them sinners might be constrained to bid adieu to the corruption of sin, and to prosecute the sweet smell of Repentance, we need no clearer demonstration, than the laws & orders on the which this plant was grounded, by the first Founder thereof, 
This Exordium will make you know, that the Author was a papist.  Father Ignatius. And surely, so long as by those first fathers that gave it life it was cherished with the dew of Charity, and cultivated conformable to the intention of the first planter; It brought forth two branches: the one of love towards God, the other towards their Neighbour. Insomuch that it was a wonder to consider the plenty of fruits which it brought forth in the excellent education of Children, the saving of souls, and the increase of the Catholic Faith. But the Devil, who makes use of all good inventions, but as a Whetstone, grew as eager and cunning to destroy this work and enterprise, as the other to promote it: & took occasion even from the greatness itself of this religious order, and from that admirable progress, which in small time it had made, to pervert the first institution of it, with an artificial subtlety, in stead of those two first branches of Charity, now utterly dried up he hath engrafted two other: the one of self-love, and the other of profit: from which the Christian Republic receives such damage, that haply a greater cannot be imagined, as I am now about to demonstrate in this Discourse. In the which, I protest before God, I have no motion either of Interest or passion, but an innocent zeal of the Public good; for the which I do assure myself I was borne, and that Princes knowing their Artifice, may prevent them by opportune remedies.  
Now we are to know, that the Religious orders of these Fathers the jesuits being enlarged, especially by the education of Children (of which there is neither City nor Kingdom but hath need) was even from the beginning thereof (by very many) much desired, and by divers Princes so favoured, that in few years it diffused itself, as far as other orders had done in many hundreds. This greatness which almost always induceth into men's minds a change of Custom, raised up in the heirs of Father Ignatius, such a love towards their Society, that esteeming that more profitable unto the Church of God, and more helpful in the reformation of the world, than all other Orders, they concluded among themselves to endeavour with all Art and industry to give increase to it, and in that to give groweth to the cause of Christ the good of the Church, nay (to use their own words) to the only Patrimony of Christ.  
And here I had need of the subtlety of Aristotle to discern, and the Eloquence of Cicero, to express those marvelous means; (A thing which for the novelty of it to many seemeth incredulous) by which these Fathers still gain increase to their society. But it shall be sufficient for me to point out only some few things, leaving a large room for other men's judgements, to raise up a form of what Idea themselves shall think fittest. Yet I shall not omit to propound some few heads, with which I intent to serve the Reader for the ground of his discourse.  
And first, these Fathers the jesuits, thought it was not sufficient to promote their society to that pitch of greatness to the which they aspired, only by teaching, preaching, or administering the most holy Sacraments, with other like religious exercises; because though from the beginning (as I said) they were kindly embraced by many people, yet in process of time they perceived, that either for ill satisfaction, or some other occasion, what ever it was; the affection of many grew cold towards them; and therefore doubting lest their growth should end with their infancy, they invented two other means to enlarge their greatness.  
The first, was to work in the minds of Princes, & consequently of as manic others as they could, a base opinion of all other Religious Societies, discovering their imperfections and after a cunning manner, from others depressions, raising their own greatness; and by this means they impatronized themselves of many Monasteries, Abbeys, and other main possessions, depriving those Religious persons that first enjoyed them, both of them, and of all that belonged to them.  
The second means was, to thrust themselves into affairs of State, gaining interest with the greatest part of Christian Princes; and that with as subtle & artificious a device, as ever yet the world brought forth: into which, as it is very hard to penetrate, so it is (almost) impossible, sufficiently to explain it.  
There resides continually in Rome the Father General, to whom all the rest render most exact obedience: and there is choice made of some other Fathers, who from the Assistance they always give him, are called his Assistants; and there is one (at least) of every nation, who from that Nation takes his name. Hence, one is styled the Assistant of France; a seeond, of Spain; a third, of Italy; a fourth, of England; a fi●t, of Austria; & so of all other Provinces & Kingdoms: every one of which, hath it assigned to him as his particular office to inform the Father General of all accidents of State, which occur in that Province or Kingdom, of which he is Assistant. And this Office he perfourmes by the means of his Correspondents, who reside in the Principal Cities of that Province orkingdom: who with all industry first inform themselves of the State, the Quality, Nature, Inclination, and Intention of Princes, and by every Currier advertise the Assistants of such accidents as are newly discovered. And these again communicate all unto the Father General, who meeting in Council with all his Assistants, they make an Anatomy (as it were) of the whole world, conferring the interest and desseigns of all christian Princes. Hear they consult of all fresh intelligences received from their Correspondents, and curiously examining them, and conferring them together, at last they conclude, to favour the affairs of one Prince, & to depress the designs of another, as shallbe most requisite for their interest and profit. And as those who are standers by at some game, more easily discern the stroke, than those that give it: so these jesuits having in one view the interest of all princes; know very well how to observe the condition of place and time, & how to apply the true means of advancing the affairs of that Prince, from whom they know they shall draw most water to their own Mills.  
However, this is a thing simply evil, that religious men should so much intermingle with matters of State, it being their duty rather to attend the saving of their own and other men's souls, being for that end only retired from the world, but by this means they are more entangled, than the very seculare persons themselves, & for many most pernicious consequences, we shall find this their course most wicked, and worthy of a speedy & potent remedy.  
For first, these jesuits are Confessors to the greatest part of the Nobility, throughout all Roman Catholic estates. Nay, & the better to attend them, they will not admit poor men, or poor women to their Confessions, but rather aim to be Confessors to the Princes themselves. So that by this course, it is easy for them to penetrate every design, every resolution, and inclination, aswell of Princes, as of Subjects; of all which they suddenly inform the Father General, or his Assistants in Rome. Now any man that hath the lest measure of understanding, may easily perceive, what a prejudice they bring to Princes by this device, when only their own interest stirs them up to that, to which (as to their last end) they direct all their endeavour.  
Secondly, whereas secrecy is a proper and unseparable Accident, which so accompanieth the preservation of a State, that without it, the ruin of a State must needs follow. Therefore all Princes are most rigorous against those, who discover their secrets, punishing them as the enemies both of them and their Country. And as on the other side, to understand the designs of other Princes, makes a man more cautelous, and more able to discern his own estate: and therefore they use to spend no small sum of money, in the maintenance of Ambassadors & Intelligencers; yet are oftentimes deceived too in their relations. But the jesuits (that is) their Father General and his Assistants, as well by the Confessions and Consultations, which their Correspondents do make, residing in all chief Cities of the Christian world, as by means of their other Adherents, of whom we shall Discourse hereafter, are most sincerely and punctually advertised of all determinations, that are concluded in the most secret Councils: so that they better know (almost) all the power, possessions, expenses, and designs of Princes, than the Princes themselves, & that without any other expense than the carriage of letters: the which notwithstanding in Rome alone (as the Masters of the Posts relate to us) arriseth to sixty, seventy, eighty, and oft to an hundred Crowns of Gold for one Currier. So that they knowing so exactly the affairs of all Princes, do not only diminish their credit among themselves, but wound their reputation both with other Princes, & with their own subjects, depressing or advancing their State at their pleasure: and that so much the easier, because by the same way of Confessions and Consultations, they enter into the very secrets of the people's souls: knowing who stands well affected to the Prince, & who rests distasted: so that by these relations which they have of State-affairs, they may easily sow discord among Princes, occasion a thousand jealousies, & by their insight into the subjects affection, raise commotions and discord, bringing into contempt the very person of the Prince. Whence we must conclude that the interest of State doth not comport, that any Prince should confess himself; much less, that he should permit any of his Confidents, Friends, Secretaries, Counsellors, or other his chief Ministers, to confess themselves to persons, that attend so diligently to spy outmatters of State and to serve themselves of this means, to insinuate into the favour of Princes; since there is this day no want of Religious persons, men both for life and learning, to be regarded equally with the jesuits, whom in this kind they may employ, & who attend nothing else but the government of souls, and of their Monasteries.  
Thirdly, which is a greater discovery than yet we have made, or shall make hereafter, ye are to know that there are found amongst them four sorts of jesuits. The first, consists of certain secular people, of both sexes, adjoined to their society, who live under a certain obedience, which themselves call a Blind Obedience; squaring all their particular actions by the jesuits counsel, resigning themselves most readily in all things to be commanded by them: and these for the most part are Gentlemen or Gentlewomen, the wealthiest Widows, or the richest Citizens, or Merchants; from all whom, as from fructiferous plants, the jesuits gather every year, a copious harvest of gold & silver. Of this kind, are those women, who (in Italy) call themselves Chettine, who are induced by the jesuits, to forsake the world, while in the mean time, they get their pearls, apparel, ornaments, furniture of houses, and finally, very great possessions.  
The second sort is, of men alone; but those as well Priests as Lay-men: yet such as live a seculare life, and such as oft-times by the mediation of the jesuits, obtain Pensions, Church-livings, Abbeys and other revennews: but these make a vow to receive a habit of the society, at the pleasure of the Father General; and therefore they are called jesuits in Voto: and by the labours of these men, the jesuits wondrously avail themselves in the fabric of their Monarchy. For they maintain in all kingdoms and Provinces, in all courts of Princes, and Palaces of great men, such of these as shall serve them in a kind, which I shall declare unto you in the seventh point of this discourse.  
The third sort of jesuits are those who remain in Monasteries; and these are either Priests, Clerks, or Converts; who because at the first they came not from that profession; may at the pleasure of the Father General be deprived of it, although of themselves they have no power to leave it. And these being such as have no Office of importance, for the most part do simply obey in any thing that their Superiors command.  
The fourth sort is of Politic jesuits, through whose hands passeth the whole government of religion; and these are they, who being tempted by the devil, with the same temptation that Christ had in the Gospel, Haec omnia tibi dabo, have accepted the bargain; and therefore labour to reduce their society to an absolute Monarchy, and to place the head thereof at Rome, where all the principal affairs of the Christian world meet together. There resides the head of these Politicians, (which is their General) with a great number of others of the same profession, who being first informed from their Spies, of all such weighty & important business, as are to be treated in the Court of Rome, having first among themselves agreed of such ends, as for their own interest they desire; each one takes his office to go every day their circuit through the Courts of Cardinals, Ambassadors, and Prelates: with whom (cunningly) they insinuat their discourse of such business as is then in hand, or shortly to be handled, representing it to them after what manner they please, and in the same shape, that by reflection from their own ends, themselves do apprehend it; ofttimes changing the aspect of the business, and showing black for white. And because the first interpretations, made especially by religious men, are wont to make a notable impression in themind of him that hears them: hence it proceeds, that many times, most important business treated by the Ambassadors of Princes, and other grave persons of the Roman court, have not atained that success which Princes expected, because the jesuits had praeoccupated their minds with their obliqne relations, effecting that those Ambassadors, or other Agents, should have but small credit with them.  
And the same artifice that they use with the Prelates of Rome, they use also with other Princes, either by themselves, or by the means of their Pensionary jesuits out of Rome; so that we may conclude, that the greaterpart of business throughout the Christian World, doth pass through the jesuits hands; and those only take effect, against which they make no opposition. Most stupendious and impenetrable is the Art that in this kind they use, which though it cannot by me be perfectly described, yet may it lively be descried by any Prince, who will but deign to read this little touch that I give of them; because he will presently reflect upon what things have passed: and as he shall understand the truth of my discourse, calling to mind with what art things have been handled, he will discover more of that, which will seem strange & marvelous unto him. For not being content with this their close Artifice, by which they thrust themselves into the affairs of the World, with persuasion that it is the only means to achieve that Monarchal jurisdiction at which they aim; they made supplication to Pope Gregory the thirteenth, That for the time to come, he would publicly favour their project: and representing it to him under the public good of the church, they required that he would command all his Legates, and Apostolical Nuncios, to take to them every one for his companion and confident, some jesuite, by whose counsel he should be governed in all his actions.  
Fourthly, by these cunning carriages, and their insight into State business, the chief jesuits have gotten the love of many Princes, as well Temporal as Spiritual; which Princes they do persuade, that they have said and done many things for their good; and hereupon have followed two weighty inconveniences. First, that abusing the friendship and goodness of those Princes, they have not cared to distaste many private, but otherwise rich & Noble Families, usurping the wealth of widows, and leaving their family in extreme misery: alluring to their Religion, and to frequent their Schools, the most noble spirits; who if haply they shall fall out to be unable and unfit for their purpose, under some honest pretext, they licence them from their society; but withal lay hold of their estates, of which their society will needs be invested heirs. In the mean time absolutely excluding the poor from their schools, directly against the orders of the forenamed Father Ignatius, and the intention of those their Patrons, who gave them their possessions, not that they should serve their own commodity, but the Christian Commonwealth.  
The second inconvenience is, that these jesuits cunningly make the world know the friendship and inwardness they retain with Princes, setting it forth a little more than indeed it is, to the end that they may gain the love of their Ministers, and so procure, that all men shall recur to them for favours; thus they publicly vaunt, that they can make Cardinals, Nuncios, Lieutenants, Governors, and other officers; nay some of them have plainly affirmed, that their General could do more than the Pope himself; and others have added, that it is better to be of that order which makes Cardinals, then to be a Cardinal. And these things they divulge so publicly, that there is not any man who familiarly converseth with them, to whom they relate not these, or such like things.  
Fiftly, having laid the groundwork of this their practic in State, they pretend a power to raise or ruin whomsoe'er they please, and indeed making use of religion only for a cloak, whereby they may gain credit, they make times attain their ends. But when they propound any man unto the Prince for preferment, they never make choice of him who is most fit & deserving; but rather oppose to such an one, when they know he is not partial on their side: and always advance such persons as make for their interest, without any regard whether he be well affected to the Prince, whether meritorious or fit to undergo that office to which he is nominated: whence there oft ariseth disturbance to the Prince, sollevations and disgusts amongst the people.  
Sixtly, as the Master of a Galley, when he perceives a good gale fair for his voyage; but with once whistling makes all the galleyslaves fall to their Oars, and stretch them before the vessel: so when in the Diets, & assemblies (which these Fathers continually make by their General and his Assistants in Rome) they conclude it fit for their turn, that some one person should be promoted to dignity; the Father General signifies so much to those that reside elsewhere; and all those with one consent, at an instant join all their forces to make him attain that honour which they intent him: and he should be very ungrateful, if afterwards in all occurrents, he should not serve the jesuits with the like zeal that they preferred him. And because such a man, nay many such men (for many dependents in this kind the jesuits have) hold themselves more obliged to the jesuits, then to their Prince, of whom they have received their honour & greatness, therefore they serve the jesuits with a greater affection than the Prince himself. Thus they delude their Princes, who imagining they have gotten a trusty servant, have only made way for a Spy of the jesuits; of whom they oftentimes serve themselves tot he damage of that Prince, who advanced him. I could with manifest examples confirm this my Discourse, if daily experience & common fame were not a sufficient confirmation to it. But not to make myself over-tedious I will pass to some other things, concluding that this happily is the cause, why the jesuits are wont to call their Religion, A Grand-Monarchy; as if they governed all Princes and their ministers at their pleasure. And it is not long since, that one of the chief of them, being publicly to treat with an illustrious Prince, in the name of the Society, he began with these words full of arrogancy, and grounded upon a conceit of their Monarchy; Our Society hath always maintained good intelligence with your Grace, etc.  
Seventhly, these Fathers take great pains, to let the World know, that all those who are any way in estimation with their Prince, have been their favourites, and borne up by their hands; so that by this means they are more Patrons of the subjects affections, than the prince himself. And this is a notable prejudice unto the Prince; aswell because no reason of State doth comport, that religious persons so ambitious and politic, should be so far Patrons of the will of the Ministers, that whensoever they please, they can cause treason and sollevation: As also that by this means, that is by the mediation of the Ministers their adherents, they induce into the Prince's service either for Counsellors or Secretaries, some of those jesuits in Voto, of whom I discoursed before And these again procure the Prince to entertain some jesuite for his Confessor or Preacher. And thus all these together, do serve as Intelligencers to the Father General; to whom they render an exact account of all that passeth in the most secret Counsels. Whence it proceeds, that many times we see designs prevented, and secrets of the greatest importance discovered; yet no man can search out the true Author, but oft those are most suspected, who are least in fault.  
Eightly, as by Nature subjects are wont to follow the inclination of their Prince; so all those that give obedience to their father General, perceiving that he chiefly attends to matter of State, & by that means endeavours to improve and enrich their society, they also apply themselves that way; & making use of their Kindred and Friends, assoil to penetrate the very hearts of Princes, and their most secret designs, only to give notice of them, either to the Assistants at Rome, or to the Father General: by this means to procure themselves their favour, & attain some dignity, which by any other means they could never have reached. For amongst them, none are ever preferred to any Office of importance, but only those whom they know prone to advance their society to that height of greatness to which they aspire, and consequently none but such as are known to be sufficient in the managing of State-business.  
Ninthly, as from divers Flowers and Herbs, by means of a Limbeck, a man may draw such an Ointment, as is fit to heal a mortal wound; and as from several blossoms, Bees suck Honey: so these jesuits, from the infallible relation which they have of all Prince's affairs, and of all accidents that occur in every State, by the power of their discourse, they extract from them their own commodity, which is the only remedy to cure that their invincible wound of covetousness and ambition; and they compose a certain Art of their own profit, by which they obtain their own ends, as well from other men's good, as ill; but more often from their ill, then from their good.  
Thus they are wont to shackle with their Fetters, that Prince into whose secrets they have spied, propounding to him that they have the only excellent means to make him the Master of his desires: but when by this means they have drawn their own purposes from him, considering that the too swelling greatness of that Prince may one day prove prejudicial unto them, as Advocates do their causes, they prolong as much as they can the success of that business; and afterwards with strange dexterity and wondrous juggling, they utterly ruin those designs to which they had given a beginning.  
The league of France treated and concluded by them, not long after they abandoned, when they saw things prosper on the King's side: and England, so often promised by them to the Spaniards, yet in such manner performed, so confirms this my Discourse, that there needs no farther proof.  
Tenthly, from what hath been already said, it necessarily follows, that the jesuits have no good intention towards any Prince what ever, either temporal or spiritual; but only serve them so far, as they may serve their own commodity.  
Nay, it followeth yet further, that no Prince, much less any under Prelates, can make the like use of them, because they show themselves at the very same time, equally affected to all; making themselves French with French men, Spaniards with Spaniards, and so with all other, according as the occasion requires; from which, they do intend to extract their profit. They have no regard of the prejudice of one more than of another, and therefore those enterprises in which they have intermeddled, have seldom times succeeded well, because they have no purpose to serve further than their own interest dictates to them. And in this, the Artifice which they use, is most notorious; some of them feigning themselves to be partial to the crown of France, others to Spain, others to the Emperor, and some to other Princes, of whom they desire to be favoured.  
And if any of these Princes please to make use of some jesuite, whom he holds for his confident friend, he immediately writes to the Father General, the business which he hath to treat, and expects his answer, together with order what he shall do, and conformable to that Commission he rules himself; never regarding whether that Order be conformable to the intention of the Prince, who commits the care of that business to him: but if the society be served, he takes little care, what service he doth unto the Prince.  
Besides this, because the jesuits understand the interest of all Princes, and are most knowing in all things daily treated in secret Counsels, those who pretend to hold with France, propound to the King, and his principal Ministers, certain conditions of State, and important considerations, which are sent to them from their Politic Fathers at Rome. And those that pretend to hold with the Crown of Spain, do just the same with them, and so with the rest. From which course of theirs, there ariseth such a diffidence in the hearts of Christian Princes, that none give credit to other; which is a main prejudice to the public peace, and universal welfare of Christendom: the which diffidence of theirs, is that which makes it so difficult a thing, to conclude a league against the common enemy, & precious peace to be of so little value a 'mongst Princes.  
Furthermore, with these artificious devices, they have so opened the eyes of the world, and so sharpened men's wits in matter of State, that this day, to the notable prejudice of the holy Church, they attend to nothing else but matter of policy, and poised all their actions in that balance.  
But to the end, that these jesuitical stratagems may yet appear more plainly, I cannot here conceal the means, by which they in veigle Princes to their party. There are some years now past, since one of these Fathers, called father Parsons, the Assistant of England, wrote a book against the succession of the King of Scotland, to the Crown of England: And another Father, called Crittonius, with some others of the same order, in a Book which they wrote, defended the Title of the King of Scotland; opposing the opinion of Father Parsons, and feigning to be at discord amongst themselves: although all this was (indeed) cunningly done, and by the command of their Father General, only for this purpose, that whosoever should succeed in the Kingdom of England, they might have an excellent Argument, to work in him a great good opinion of their Society, and to extract their own ends from him.  
A fair example to show us, that Princes are the objects of all jesuitical actions and determinations: and (by consequence) to make good their own saying, That their Society is a Grand Monarchy.  
Again, that the truth of this may appear, that the jesuits have no regard, whether they please or displease any Prince, where it toucheth upon their own commodity; although the experience of infinite things passed maketh it as clear as the Sun itself; yet the particular which I shall here subjoin, will render it every way most evident.  
There is no person in the World, whom they are more bound to serve and obey then the bishop of Rome; not only for many other reasons, but especially because they make a particular vow to obey him. Yet when Pius Quintus went about to reform some of these Fathers, reducing them unto the performance of their duty in the Choir, they would not obey him; esteeming that a notorious prejudice to their society: and those few of them, who yielded themselves to the Pope's pleasure, accepting that profession; were always afterwards in mockery called by their fellows, Quintini: nor could ever any of them get the least preferment among them.  
In the same kind, they opposed glorious Saint Charles, archbishop of Milan, who as Legate alatere to his Holiness, endeavoured to reduce them to a Religious Discipline.  
But what should I speak of these, since they obey not the Sacred Cannons themselves, but against their Decrees, make Merchandise of Pearls, Rubies, and Diamonds, the which they bring from the Indies; and there is an opinion, that the greatest part of precious Stones, which are sold in Venice, belong to the jesuits. The ground of which opinion, hath been received from their own brokers, whom they have employed in the sale of them.  
But that they are no faithful servants unto the bishop of Rome, those Fathers know well; who for default of their service, were called by process to Rome. I neither will, nor can name them, nor will I wade farther into this matter, as well that I may not be compelled to speak of some Prince, whom my Discourse will not very well please, (my self desiring to do service to all, and to offend none) as because I intent not here to make an invective against the jesuits; but only to give a short and plain draft of their courses and customs.  
For, as many times we behold one afflicted with some grievous infirmity, sending forth such lamentable cries, as reach heaven itself; and every one perceives that the man is terribly indisposed, but no man is able to discern the original cause of his evil: so the whole world complains of the jesuits; some for being persecuted, others for being treacherously served by them: but the mischief still remains among us. Nor is the cause thereof easily discovered; which is nothing else but a prodigious and immense desire, which they have to increase their own power: in respect whereof, they esteem in nothing to distaste any man, to deceive Princes, to oppress the poor, to extort from Widows their estates, to ruinated most noble Kingdoms, nay many times, by their intermingling with alimportant business, to cause jealousies and despite among Christian Princes.  
Now, as there would follow a great inconvenience, if that part which were last form by Nature, as an instrument to serve the rest that are more noble; should attract unto itself all the purest blood and vital spirits, because this were the way utterly to dissolve the whole: So it is as inconvenient, that the religion of the jesuits, planted into the body of the holy Church, as an instrument for the conversion of Heretics, and the reduction of sinners to Repentance, should bring within their own power, all the most weighty and important affairs of Princes & Prelates, and extracting from them the very life and spirit of their interest, should convert them unto their own commodity. Because from hence both private and public peace is disturbed, many depressed which were worthy to be exalted, and many exalted which were worthy to be depressed, with a thousand other inconveniences, that would follow upon it.  
I could adduce many Reasons, taken from experience itself, to demonstrate what an ingordgious ambition the jesuits have to increase their greatness: but it shall here suffice to make it known from Father Parsons own words, recorded in a Book of his composed in the English tongue, and entitled, The Reformation of England. Where having first blamed Cardinal Poole, and having also observed many wants and imperfections in the Council of Trent; at length he concludes, That when England should return to the Romish Catholic Faith, he would reduce it to the form and state of the Primitive Church, making common all Ecclesiastical goods, and assigning the charge of them unto seven Savij or Wise men, which should be jesuits, and who should make distribution of goods at their pleasure. Nor is it his will, nay he forbids it under a grievous penalty, that any religious person, of what order soever, should return into England without their Licence, resolving that none should enter there, but those who should be maintained by Alms.  
But as it oft falls out, that self-love so blinds the wisest man, that he becomes the unwisest; it is most ridiculous which the same Father subjoins in that place. When England (saith he) shall once be reduced to the true Faith, it will not be convenient, that the Pope (at the least for five years space) should look to receive any fruit from the Ecclesiastical Benefices of this Kingdom; but remit all into the hands of those seven Savij, who should dispense them, as they conceived best, for the good of the Church. This being his design, that the first five years being past, by some other invention (of which they are very full) they would reconfirme the same privilege for five years more, and so onward, till they had utterly excluded his Holiness from England. Now who seethe not here (as in a Table) the Covetousness and the Ambition of the jesuits, naturally described; together with the desire they have, to make themselves monarchs? And who seethe not, with what cunning they endeavour to promote their own interest, procuring it either from others good, or ill? What should I say more of them? In the time of Gregory the thirteenth, did they not make it their request, that they might be invested of all the Parish Churches in Rome? That they might there lay a foundation of their Monarchy? And that which they could not get in Rome, have they not finally obtained in England; where not long since they have chosen an Arch priest, one of the jesuits in Voto; who in stead of protecting the Clergy, like a ravening Wolf persecutes all such Priests, as are not dependent upon the lesuites, driving them to terms of desperation, and depriving them (under a great penalty) of mutual communication: so that by this time almost all the English Romish Clergy are jesuits in Voto, nor do they accept any into their Colleges, who hath not past his word to become a jesuite: so that when that kingdom shall return to the Ancient Faith, England will be like to give a beginning to an absolute jesuitical Monarchy, because all the Ecclesiastical revennews, all the Abbeys, Benefices, bishoprics, Archpriestships & other dignities shall be conferred only by the jesuits.  
I here let pass many things as the pretensions, which they make concerning other men's estates, how jealous they are of their welfare, and desirous of their prosperity: as the favour which they endeavour to gain from Princes, by making them believe, that their subjects are most devote to their religion, and consequently that they are able to make them well affected to the person of their Prince. Such evident things as these, I leave for every one to observe; and with four brief considerations I will conclude this present Discourse.  
First, that men of such high spirit, and such reaching designs, are always lovers of novelty, ever searching for it, and begetting it; because without some new raised motions, it is impossible they should attain their ends. And therefore, the jesuits cannot be helpful to any Prince, that either loves peace, or the conservation of his own estate, since they are more likely to be the cause of much trouble and commotion; nay haply to put in compromize his whole state, if he favour not their party, or be not partially governed by their counsel.  
Secondly, if these who have not temporal jurisdiction, are able to cause such great, and so prodigious disturbance in the World, what think you would they do, if one of them should by chance be created Pope? First, he would stuff the Consistory with jesuits, & by that means perpetuate the Popedom to them: and then directing themselves by their insight, and interest of State, and having the Arm and power of the Pope, they would be enabled to put in danger the estate of many Princes, especially of those who are neighbours and confiners.  
Thirdly, it would be the design of that Pope (if he could by any means) to invest their order of some City, or temporal jurisdiction, with the which they would afterwards make way for a thousand other designs, whichthey could never effect without the damage of other Princes.  
Fourthly, when the Consistory should be entirely jesuited, the whole patrimony of Christ would be in their hands; and as one that hath the dropsy, the more he drinks, the more he thirsts; so their Ambition growing with their greatness, would occasion a world of trouble. Now, because there is nothing more subject unto change then matter of State, these fathers with all their power and cunning, would endeavour to alter the course of affairs, that they might finally in duce the form and project of their own government, and by that means absolutely immonarchize themselves. They have had it long in their heads to gain into their society the son of some Prince, who should absolutely invest the company of his state; and this they had long since attained, if some others wisely spying out their design, had not prevented them. But had they once obtained that, they would without any difficulty, have made themselves patrons of the state Ecclesiastical; and as they are very inventive & subtle, they would afterward have foud out a thousand ways how to enlarge it. Thus they would have wanted no means, that might make them masters of their projects: and if nothing else would have done it, the jealousies which they would have raised in the minds of their confining princes, would have done them no small service.  
It is therefore most necessary, that for the preservation of public peace, & for the maintenance of states, for the increase of the holy Church, and for the common good of the whole world, that Paul the fifts Holiness, together with other Princes, should set bounds and limits to this society, whose desires are so extremely inordinate, lest haply that follow, which was anciently effected by the Davidi, (whose courses the jesuits seem to imitate) who were not destroyed, till the time of Claudius the Emperor.  
And when I shall be commanded to write my opinion, concerning an opportune remedy how to rectify these fathers without any hurt to them, but indeed to their great good (desiring rather to make them monarchs of souls, which are the treasury of Christ, then of the world, or of the profit of the world, which is nothing else but vile dung) I am ready to perform it with charity, and with all that ability, which it shall please God to bestow upon me.  
Laus Deo.  
FINIS.