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 increase the Number and Wealth of their Society, on the ruins 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.  
Licenced, Feb. 14. 1678/ 9  
LONDON, Printed for Jonathan Robinson, and George Wells, in St. Paul's Churchyard. 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 Countrymen 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 knowledge 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 than it is most necessary for the Country-Gentry, and for them I chief design it, that they may be no longer cheated by the fair Carriage and insinuating Behaviour 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 intent.  
They rarely seek the Acquaintance of any but Persons of great Estate, and of such as have same Authority in their Country, and these they flatter and caress with all the little Arts of endearments imaginable; but especially if they find them ignorant of the World, and not too much versed in, or fixed 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.  
But the use they make of Persons in Authority is yet more pernicious: by their power they awe and curb 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 Knowledge. 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 public.  
And here let not the Dissenters flatter themselves, as if they of all others had lest 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.  
Farewell.   

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 derived its Birth, bedewed 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 Catholic Religion. But the Devil, who employs as much subtlety 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 marvellous progress it made in a short time, to pervert the end of its Institution: for by a subtle Artifice, instead of the first branches of Charity, which are now almost quite withered, he hath engrafted 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 public Good; to the Advantage of which I believe myself 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 than all the rest, and better fitted for the Reformation of the World, they concluded amongst themselves that they ought to employ 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 ancient Patrimony of our Lord, if I may thus speak their Language.  
And here it is that I shall need the Subtlety of Aristotle, and the Eloquence of Tully, to unfold the strange manner which these Father's 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 myself 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 Jesuits foresaw, they could never raise their Society to that height 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 entertained 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; 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 ruin of others, they possessed themselves of a great number of Monasteries, and Abbeys, and other great Revenues, by their Slanders dispossessing the former Owners. The second was by insinuating themselves into the Affairs of State, engaging in their Interest the greatest part of the Christian Princes, in such a subtle 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, resides continually at Rome; he hath made choice of some Fathers, who because they are always 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 Ostrich; 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 enabled 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 compared 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 disposed to their Interest.   

II.  
The second Point which deserves to be chief considered after this, is, That it is extremely 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 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 pews 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 Judgement, may perceive the damage which this sort of People bring to Sovereign 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 Secrecy for the Preservation of States; so that if this thing be once lost, they ordinarily fall to ruin; 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 knowledge of the designs of others, and that thereby they govern their own Affairs the better, they endeavour by all ways to attain the knowledge of them, entertaining for that purpose Ambassadors and Spies with considerable expenses, 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 Jesuits, 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 Expenses, and Designs of Princes, than the Princes themselves. And all this without any other expense 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 knowledge of the Interests of Princes, it is equally in their power to diminish their Reputation 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 knowledge which they have of the Minds of their Subjects, it is no less easy for them to foment in them Contempt of their Governors, 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 knowledge 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 household Officers, to take them for their Confessors, especially, because we live in an age abundantly furnished with Persons, who are not inferior to the Jesuits neither in Knowledge, nor in Virtue, and are as able to serve them in every respect, without giving them the least umbrage, or intermeddling 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 Jesuits.  
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 exchange fleeced by them, who by their smooth Speeches draw from them Clothes, Movables, 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, Abbeys, and other Revenues, have yet made a Vow to take their habit, when ever 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 Politic 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 advantageous 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 manner 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 in the interim, that their dexterity in intrieguing in Affairs, either to hinder or promote them, being so subtle, 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 recall into their memory the particular Circumstances of Treaties; so that comparing them with my remarks, 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 Legates, and all his Apostolic Nuntios, 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 knowledge 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 entering 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 fit to serve the Christian World.  
The second Inconvenience which follows this access the Jesuits have 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, Nuntios, 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 writ 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 Galley, who observing the Wind for his turn, can no sooner whistle than all the Rowers are at the Oar, to bring the Galley 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 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 rendering myself odious to no purpose, I will pass them in silence, satisfying myself 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 public 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 Monarches 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 of the most secret Affairs. And from hence it comes to pass, that what was thought most secret, is become most public, 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 Politics, 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 goodwill of their Superiors, 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 Grandeur they aspire to. So they do what they can to render themselves recommendable by some Politic 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 Chemists 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 knowledge 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 stolen 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 Enterprise. But so soon as they have begun 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 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 damage; 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 Erterprises, 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 Partisans 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 damageable to the Public, 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 others there, directly contrary to the first, or at least, which can serve to no other purpose but to entertain distrust amongst the Christian Princes; so that they are kept in perpetual fear of each other, which disturbs the Public 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 rendering those Treaties of Peace which are made among Princes very uncertain.  
The second is, That by their cunning way of acting they have so enlightened 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 Balance; nor scarce any ordinary Affair, which is not managed according to the Jesuits Subtlety. But that which is yet worse, the Heretics perceiving and imbibing the Maxims of this Society, use them to our great damage, with those Princes which protect them. So that whereas heretofore there were great hopes the Lutherans at lest should one day acknowledge their Errors, now there are excellent Statesmen 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 showing 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 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 Choir, 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 called 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, Archbishop 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 imagine 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 cries 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 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 ruin 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 form to no other end than to serve as an Instrument to the more Noble, should yet draw to itself 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 itself 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 herself, 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 Jesuits 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, entitled the Reformation of England, where having blamed Cardinal Pool (a Prelate worthy of an eternal memory, not only for his Virtue 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 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 possessed 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 advantageous 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 entirely 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 employ to attain this, do they not evidently show 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 XIIIth 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 Archpriest be given to a Jesuit in voto, who instead of protecting the Clergy, persecutes them like an enraged 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 despair. So that we need not wonder that almost all the Clergy of England, is at present Jesuits in voto. Seeing 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 ancient Faith, it is out of doubt she will give beginning to a real and perfect Jesuitic Monarchy; because the Bishoprics, 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 Heretics are now a days converted, especially in that Kingdom we have just now mentioned. First, because the ancient Clergy, which once had there good success, which the Jesuits falsely attributed to themselves, is almost entirely extinct. For as for the Jesuits, they had rather attend their own interest, than apply themselves to the Salvation of Souls. Secondly, because the Heretics perceiving the oppression which the Catholic Priests suffer on the part of the Jesuits, and the Artifices which they use in all their undertake, 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 myself 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 
* Consistory.  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 Pope's 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 Hydropic 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 subtle 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, aught 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.  
And when my Advice shall be asked touching the means fit to moderate the Passions of these Fathers, I hope to acquit myself 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 Monarches of Souls, which are the Treasures of Jesus Christ, and not of the World, which is but Dirt. I say, I offer myself 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 called himself Bishop of Haverstead; having plundered 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 man's 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 publicly in those Books it hath printed on this Subject; So that without difficulty we may believe that the greatest part of their Governors (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 flaunt with in public 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 filled 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 Hypocrisy 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 men's Courts by them, that all their Intrigues, and the Hypocrisy 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, aught 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 Poor, 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 goodwill as well of great Churchmen, 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, aught to be dismissed for this only reason.  
5. It is our Interest to increase 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.  
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 chief 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 Burden 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 sense, 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 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 advantageous to us; and so make ourselves no less necessary than acceptable, by showing 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 alias 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 ourselves 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 Ostrich, 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 herself, 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, showing 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 dispense with fasting: (2.) With restoring what is due to another: (3.) To dissolve the hindrances 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 Commonwealth, 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, Manors, 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 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 Foundations▪ 〈◊〉 we may easily accomplish in those places where Catholics 〈◊〉 mixed with Heretics and Schismatics.  
3. We ought to show these Prelates, 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, immortalised by the memory of so great an Action, if by their means we obtain the Benefits 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 found'st 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 Catholics and Heretics 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 Orders are to be Canonised, we ought to obtain the same by Letters of Recommendation addressed by great Men to the See of Rome; if upon this occasion it happens that it be necessary that these great Men should solicit 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 Religion's Orders, to our loss and damage. 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. IU. 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 Commonwealth, 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, than we must set forth what are the Qualifications and Virtues 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 employment 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; and chief 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 public or private Sermons. Let ours that are in the Service of Princes, keep but a very little Money, and a few Movables, 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 Commonwealth, 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 excel 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 Orders may beget Tumults and Seditions in the Commonwealth, seeing they beget Factions in it. And we ought to represent to the Universities, that the other Orders are nearer to their ruin 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, rendering to Princes, our Superiors, and the very People, great Proofs and Testimonies of virtue.   

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 Widowhood, 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 Chapel, 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 diminish their Train and Families, appointing them what Officer they shall 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 Litanies, and to make a daily examination of their Conscience, in which they ought to help them, and persuade them to choose 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 Widowhood, 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 Music, 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, than 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 recompense 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. Widow's 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 Expenses, 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 show, and have the greater force, this aught to be done by our Provincial, or General.  
3. If these Widows 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 solemnised 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 turned away with the Widow's consent.  
7. Our next care must be, That they may be served by honest Maids, 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 humours, 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 privilege of entering 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 dispense 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, than 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 cheerful 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 show them the 1, 2, 3 & 4, Articles of our Constitutions, that so they may understand the beginning of that perfection, which consists in renouncing 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 aught to be a true resignation, and entire 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 intent 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 choose 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 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 professed 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 them with Rods if they be young; with Mortifications, and threats of worse 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, than they ought to show 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 burden 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 aught 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, showing 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, than we ought to procure their Mothers from time to time to deny them what is necessary, and make them see the Encumbrances 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 advantageous 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 splendour, 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 vigour, 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 ourselves of them in their Lifetimes, 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 Surnames, what Kindred and Friends they have, what hopes they have of succeeding in any Inheritance, and how they intent to 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, than 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, aught 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 knowledge of the Houses, Gardens, Quarries of Stone, Vineyards, Manors, 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 Man's 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; etc.  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 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 expenses we are forced to make.  
13. If our Society sells any thing to our Devotees, 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 Country-houses, Manors, and other Possessions. And so likewise, on the part of their Sons, to put them on with great care to embrace 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 knowledge of his Parents, who should be sent to make his Noviciate 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, than he ought to persuade their Mother to leave them some small Pension, and then selling what came by her and her Jointure, 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 Domestics, being as it were resigned up to our Wills. And for fear by the direction their kindred they should be brought to recall 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 Hermit's, which is the most devout and humble sort of Life that is.  
18. That our devout Persons may think us poor, our Superior aught to borrow Money upon promises entered before Notaries; it may be that upon their Deathbeds 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 despair, 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 Husband's knowledge, 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 Rigour and Discipline of our Society.  
Superiors 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 Devotees, or 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 expressed any Tenderness, or Coldness, or shall solicit 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 Employments, 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, chase 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 Superiors, in whatsoever is not sinful. Nor need the Superiors 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 easy to break the band of a Society; which are not obliging for ever. This right of Expelling, is as old as the Society itself: 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 Expelled.  
IN as much as those that are Expelled out of our Society, may be prejudicial to us, see how we ought to behave ourselves towards them. And first, before any Man is Expelled, 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. 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, than we ought to aggravate the Reasons we had to Expel him. We should publish in our Exhortations, that he seeks very ardently to be received 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 show of Reason. If he that is Expelled 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 choose out of our Body, their Confessors and Preachers: they shall enlarge 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 Expelled 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 Expelled, 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 Expelled, 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 testify 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 Expelled 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 Devotees: And to the end that they too may not favour in the least those which are Expelled 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 Expelled, be lessened by subtle 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 Expelled, be published by way of Compassion, that others being warned by it, may be necessitated to continue in the Society against their wills.   

CHAP. XII. Of the Choice of the Youngmen 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, aught to treat them with great Goodness, they ought not to suffer their Regent's 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 Damned eternally by the Bend Youth hath to all sorts of Evils, if they enter not the Society. Yet they should not be received so soon as they demand to be admitted into the Society; but be delayed for some time, and in the interim be entertained with the representation of the sweetness of our Rule; for by this means their desires increasing, 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 expressed 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 mere 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 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 enclosure, 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 Expelled out of the Society.  
BEsides the Cases contained in this Instruction, from which the Superior only can Absolve, or the ordinary Confessor by his permission; which are Sodomy, Fornication, Adultery, Whoredom, unchaste 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, than 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 aught to be expelled out of the Society for this cause. If the Penitent declare it freely out of Confession, than he may be expelled; but if he will not so tell it, than the same Course 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 publicly. 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, than 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 expelled 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 itself of such Persons, as shall in process of time, appear dull in their Manners or Discourses. The Superiors also may for any cause whatever expel all sorts of Persons, after they have advertised the General; and to oblige them to departed the more quickly, they shall be ill treated, and every thing done contrary to their Inclination; they shall be refused what ever they desire, though it be of no consequence; they shall be hindered 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 Employments, 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 Countryhouse, or near College, and so let him be sent thence to the place where he lest 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 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 Clothing, and other things, aught to be granted, neither aught 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 expelled 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 sense and construction; let them be assured the Society owns them not in that sense, 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 aught 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 espelled out of the Society.   
FINIS.