A DISCOVERY Of the SOCIETY In relation to their POLITICS. Written Originally, BY A Wellwisher to the JESVITS.   

To the READER.  
We are by a Divine Authority assured, that there are those in the world, who who like the deaf Adder, out of pure obstinacy, will not hear the voice of the Charmer, and that there is a generation of men that hate to be reform. Thence is it, that accordingly experience is so pregnant to show, that, of all the people, these look on the least discovery of their enormities, as the most heinous injury can be done them; making so little advantage either of the charming Admonitions of Friends, or the consorious Reproaches of Adversaries, that they think it the greatest shame that may be to retract, and choose rather to betray their exasperation, then express any desires of amendment. That the ensuing Piece was written long since, and that by a Person not much an enemy to the Jesuits, are things not to be dissembled, as being remarkable from several passages of it: but to give a● an account of the present revival of it, is what cannot be done without a certain regret, and compassion. That Religious men, such as had by solemn Vows abjured not only the enjoyments of this world, but also all commerce with it, as to what concerns the management of the affairs thereof, should be guilty of so great miscarriages, argues such a grievance, and dereliction of the Spirit, that, according to their Justification, they should be guided by, as cannot without horror fall into the reflection of a good man. But to find them so wedded to mischievous practices, as that, though they were long since laid at their doors, there should still be a necessity to bring them upon the stage, and that merely because former remonstrances proved fruitless and ineffectual, it certainly speaks not an indifference, or backwardness, but a hatred of reformation. And yet thus does the case stand with the Society, whose courses gave eccasion of the present DISCOVERY.   

A DISCOVERY Of the SOCIETY In relation to their POLITICS, etc.  
UPon the first Institution of the Society and religious Order of the Jesuits, it was generally looked upon as a Tree planted in the Vineyard of Christ, where of the fruits should be an Antidote against the poison of Heresy, and whose blossoms should be no other than those of Christian and Religious works, for the edification of, and reduction of those souls that otherwise were likely to stray. And such no doubt it was intended by the Founder thereof, Ignatius, and such, it is to be thought, continued while it was cultivated by those first Fathers, from whose Piety, and austerity, as it derived vigour and life, so did it source the esteem and veneration of all. This glorious Tree spread itself into two Branches, one of Love towards God, the other toward their Neighbour. So that considering the smallness of its roots, it is almost incredible, what abundance of fruit it brought forth, in the excellent education of children, the saving of souls, and the propagation of Christian and Catholic Faith.  
But the indefatigable Enemy of Mankind, the Devil, who is exasperated at all manner of good, and whatsoever hath the least tendency to reformation, discovered his earnestness and subtlety to destroy this glorious tree, and with it all the fruitful advantages the world expected to reap thereby; taking occasion even from the greatness itself of this Religious Order, and from that admirable improvement which it had made in so small a space of time, to pervert the first Institution thereof, with artifices, sycophancy and insinuation. Instead of these two branches of Charity towards God and man, now utterly dried up, he hath engrafted two others, one of self love, the other a spirit minding only the advantages of this World. Which how great a prejudice it hath proved to the Christian Religion in all parts of the world, if that be the design of the present DISCOVERY to demonstrate. Wherein, I speak it in the presence of the Allseeing. I shall not advance any thing out of passion or interest, but that whatever is done, proceeds from an innocent zeal to the public good, and a tenderness to the welfare of the Society itself, as also to the end, that Princes being acquainted with their artifices, may, for the benefit of the people they govern, by timely remedies, prevent and elude them.  
It is therefore to be noted, that the Society of the Jesuits spreading and enlarging itself more and more by their undertaking the education of Children (a design no doubt acceptable to all Cities and Kingdoms) they accordingly, upon their first Institution so fare ingratiated themselves with Princes, that in a few years they diffosed themselves so far as other Orders had done in many Centuries.  
This unexpected arrival to Greatness, which ever works a strange alteration in men's minds and humours, raised in the Successors of Ignatius such a high opinion of, and love to their own Society, that vaingloriously hence concluding themselves more beneficial to the Church of God, and such as had made a far greater progress into the business of Reformation than all other orders, they thought it their main concernment to endeavour its further growth and enlargement, that is, (to give it you in their own words) to promote the Cause of Christ, the advantages of his Church, and to improve the Patrimony of Jesus.  
And here can I not but wish myself the subtlety of Aristotle, and the eloquence of the Roman Orator to discover and express the miraculous ways whereby they effect their design (a thing that by reason of its novelty seems incredible) and daily enlarge the jurisdiction of their Society. But I shall think it sufficient to glance only at some few things, leaving it to other men's judgements to make what glosses they shall think fit thereupon, and to conceive an Idea of those men suitable thereto. The ensuing heads therefore I desire the Reader to take for the ground of his discourse.  
The Fathers of the Society finding that their teaching, preaching, administration of the Sacraments, and other religious and Monastical exercises contributed not so much as was expected to the raising of them to the greatness they aspired to, were forced to think of other ways to effect their design. For though (as is said) they were entertained at the beginning with all kindness by many people, yet in process of time they perceived that, through dissatisfaction, or some other occasion, those that had honoured them be-before withdrew their affection from them; wherefore fearing their growth should determine in their infancy, they found out two other ways to keep up, and to enlarge the greatness of their Order.  
One was, by calumnies and crafty insinuations to raise in the minds of Princes, and consequently as many others as they could, a base opinion of all other Religious Institutions, making them despicable by discoveting their impersections, and like subtle Politicians, building up their own greatness upon the ruins of others. By this means got they our of the hands of the lawful Possessors, many Monasteries, Abbeys and other Spiritual revenues, depriving those Religious men that formerly enjoyed them, both of them, and all that belonged thereto.  
Another was, their pragmatical engaging themselves in Affairs of State, thrusting themselves into the interests and concernments of Christian Princes. To bring this to effect, they have as subtle and artificious a device as any the world was yet acquainted withal; into which, as it is hard to penetrate, so is it almost impossible to make a full discovery thereof.  
Rome is the constant residence of the chief of the Society, commonly known by the name of General, or Pather General, to whom all the rest render exact obedience. Besides him, there are for the most part resident in the same place certain persons chosen from among the other Fathers, who from the Assistance they always give Him, are called his ASSISTANTS. Of this quality there is one at least as a Representative of every Nation, who, from the Nation he represents, takes his name. Hence, one is styled the Assistant of France, another of Spain, a third of Italy, a fourth of England, a fift of Austria, and so of all Provinces and Kingdoms. Their main business is, to give the F. General an account of all Occurrences of State in those Provinces and Kingdoms whereof they are the respective Assistants. This they perform by the means of their Correspondents, who, upon that design, have their residences in the principal Cities of the Provinces and Kingdom; where they are. And these are perpetually shuffling up and down to inform themselves of the State, quality, nature, inclination and intentions of Princes, and take advantage of all opportunities to advertise the Assistants of such accidents as they have discovered. These no sooner receive them, but they disburden themselves of all into the bosom of the Father General, who thereupon calling his Assistants to Council, they do as it were anatomise the whole world, comparing and balancing the interests, concernments and designs of all Christian Princes. Here they consult of all fresh intelligence received from their Correspondents, and curiously examining and conferring them together, it is at last resolved, that the affairs of such a Prince shall be promoted, the designs of another opposed as they shall conceive most for their interest and advantage. And as it is possible, that the slander by may better see the result of a Plot, than the Gamester employed in it; so is it likely, that the Fathers of the Society taking as it were a general view of the interests of all Princes, are the better able to observe the circumstances of place and time, and effectually advance the Affairs of that Prince who is likely to prove the greatest favourer of them.  
It is certainly a thing evil in itself and insuppertable, that a sort of men devoted to a Religious life, should so much inter meddle with matters of State, it being their duty to provide for the welfare of souls, as such as had to that end taken leave of the concernments of the world. But it is to be considered, that the Fathers of the Society, are, as to this point, more entangled than those who have the management thereof, and for many pernicious consequences arising thereby, this procedure of theirs will be found most mischievous, and consequently such as requires a speedy and effectual remedy.  
For, in the first place, the Jesuits are Confessors to the greatest part of the Nobility in all States and Kingdoms that acknowledge a submission to the Church of Rome. Nay, that they might be the more ready to entertain these, and none but these they make no small difficulty to admit ordinary persons to their Confessionaries, aiming rather at an Empire over the Consciences of Princes, themselves. By this means do they craftily dive into the designs, resolutions and inclinations as well of Sovereigns as of Subjects, whereof they immediately inform the Father General or his Assistants at Rome. Now to perceive and be satisfied what prejudice this must needs be to Princes, and what rubs may be laid in their way when they imagine their affairs in a fair and secure posture, a man needs no extraordinary measure of understanding.  
Secondly, since secrecy is a proper and inseparable accident which so attends the safety of a State, that without it treacheries, circumventions, and so ruin must needs follow, it is not to be admired Princes should be so secure against those who discover their secrets, punishing them as the most dangerous of their enemies. And whereas on the other side, the understanding of another Prince's designs makes a man the more circumspect, and more able to judge of his own condition, it is accordingly ordinary with them to be at vast charges in the maintenance of Ambassadors and Intelligencers; and yet are many times deceived in the account they receive from them.  
But the Jesuits, that is, their father- General, and his Assistants making their advantages as well of Confessions and Consultations, whereof their Corespondents residing in all the chief Cities of the Christian world, give them an account, as by the means of some other their Adherents, (of whom we shall have something to say hereafter, are most faithfully and punctually informed of all determinations concluded even in the most secret Counsels. Insomuch, that they have a more particular knowledge of the power, possessions, expenses and designs of Princes than the Princes themselves have, and this without any other charge then that of the carriage of their Letters; which yet in Rome alone (as I have it from the relation of the Persons employed about those affairs) amounts to seventy, eighty, nay, sometimes a hundred Crowns of Gold to one Courrier or Messenger.  
Coming then by this means to know exactly the Affairs of all Princes, they do not only do ill offices between them, but wound their reputation with their own subjects, depressing or advancing their concernments at their pleasure. And that they can with the less difficulty do, for that by the same way of Confessions and Consultations they serpent-like glide into the very secrets of the people's souls, knowing who stand well affected to their Prince, who dissatisfied and exasperated. So that by these relations which they have of State-affairs they may easily sow discord among Princes, raise thousands of jealousies, and by their insight into the Subject's affections, raise commotions and tumults, making the person of the Prince contemptible.  
From all which there can be no less inferred, then that there is not any thing may prove more dangerous to the State, then that a Prince should discover himself by Confession or otherwise, or that he should permit any of his Confidents, Favourites, Secretaries, Counselors, or others his chief Ministers should make their Confessions to persons that are perpetually sifting matters of State, and making their advantages thereof to insinuate into the favour of Princes. For there are men of other Religious Orders, comparable for life and Learning to any among the Jesuits, who may with the more safety be employed, out of consitation that they attend nothing more than the cultivation of souls, and the Government of their monasteries.  
Thirdly, which is a greater discovery than hath been made yet, the world is to take notice, that there are four sorts or degrees of Jesuits. The first degree is composed of a number of secular persons of both sexes, that are taken or admitted to be of the Society, living accordingly under a certain obedience, which themselves call an implicit Obedience. These are guided in all their actions by the advice of the Jesuits, resigning themselves in all things absolutely to their conduct. Those that are admitted to this degree, are for the most part Gentlemen, and Gentlewomen, rich Widows, wealthy Citizens, and Merchants; which like a Plantation in the Indies, bring in to the Jesuits a very vast revenue of Gold and Silver. Of this kind are those Women, who in Italy, are called Chettine, who are by the subtle persuasions of the Jesuits induced to forsake the world, when in the mean time they take a care to disburden them of their Jewels, apparel, and ornaments, household stoffe, and in a word, if there be any thing, of their estates of great value.  
The second degree consists of men alone, and that cheequered as well with Priests as Laywen, yet such as live wholly after a secular way, being not obliged to a regular life. These are a sort of people who by the mediation and recommendations of the Jesuits, c●eep into Pensions, Abbeys, Benefices and other revenues; but they vow to put on the habit of the Society, when ever it shall please the Father General to require it of them, for which reason they are called Jesuits in Voto; and of the labours of these men, the Jesuits make no small advantages in order to the erection, and settlement of their Monarchy. For they maintain in all Kingdoms and Provinces in all Prince's Courts & Palaces of Great-men such of this degree 〈◊〉 they know how to make use of; as shall be further discovered in the seventh point of this discourse.  
The third sort of Jesuits are these who are resident in Monasteries. These are either Priests, Clerks or Converts, who may at the pleasure of the Father General. be dispensed with, as to any thing relating to their Procession, though of themselves they have no power to leave it. And these being such as have no Office of importance in the Community, do for the most part simply obey in any thing they are put upon by the Superiors.  
The fourth sort is that of Politic Jesuits, to whom is committed the management of the Affairs of Religion, and the regulation of the Society. And these are they, who being tempted by the Devil with the same temptation, that Christ had in the Gospel, viz. All these things will I give thee, have taken the Tempter at his word. Upon which account it is, that they so much endeavour to reduce their Society to an absolute Monarchy, and to place the head thereof at Rome, the centre where all the principal affairs of the Christian world meet. There constantly resideth the grand Monarch of these Politicians (their Father General) with a great number of others of the same Institution, who having received information from their Spies of all such weighty and important businesses as are to be canvased in the Court of Rome, they presently call a Council, and having in the first place taken order to secure their own interests, every one in particular makes it his business to go their circuit through the Courts of Cardinals, Prelates and Ambassadors. Their business with these is cunningly to shist their discourse to something relating to the business then in hand, or shortly to come upon the stage, representing it to them after what manner they please, so disguising it, as 〈◊〉 m●st for their interest, so far as if need be, to sh●● black in stead of white. And whereas the first represent ●ons of a business made by men pretending to sincerity and the strictness of a Religious life cannot but make the more remarkable in pression in the mind of him that they are addressed to, the consequence is, that Affairs of very great importance treated by the Ambassadors of Princes, and other grave persons, in the Court of Rome, have not carried on with the success expested by the Princes therein concerned merely through the sycophancy of the Jesuits, who by their adulterate relations had so shuffled things, that there was but little credit left for what might be alleged by the Ambassadors and other Agents employed therein.  
The same tricks they play the Prelates of Rome, they also put upon other Princes, either by themselves, or by the means of their Pensionary Jesuits, out of Rome. So that it may well be concluded, that the greatest part of what is done all over the Christian world, passes through the hands of the Jesuits; and those only take effect, against which they make no opposition. Stupendious and inexpressible are the artifices and insinuations they make use of in this kind, which though it is impossible for me to decipher, yet may it not haply be so obscure to those Princes, who shall seriously observe the slight Character I have here given of them. For if they do, they presently reflect on the things that are past, and as they must needs be more and more convinced of the truth of my discourse, the more they call to mind with what Art things have been handled, so will it still further them in the discovery of what seemed so strange and marvellous to them. Nay, not content with this close artifice, whereby they insensibly thrust themselves into the Affairs of the world, out of a confidence that it is the only means to attain that Monarchical Superintendency at which they aim, they were so insolent as to petition Pope Gregory XIII." That for the time to come he would publicly countenance their Project. And thence taking occasion to commend it to him under pretence of the public good of the Church, they required that he would command all his Legates and Apostolical Nuncio's to take to them every one for his Companion and confident, some Jesuit, by whose Counsel he should be governed in all his actions.  
Fourthly, by these crafty insinuations, and their infight into Affairs of public concernment, the most eminent among the Jesuits have gained the love of many Princes, as well Temporal as Spiritual, whom they have the confidence to persuade that they have said and done many things for their advantage; and this proceeding of theirs is the Dam of two very considerable inconveniences. The first is, that, abusing the favour and friendship which the Princes had for them, they have made no difficulty to disgust many private, though otherwise rich and Noble Families, usurping the wealth of Widows, though with the exposing of their Retinue and Relations to extreme misery: enticing, to embrace their Institution, and to frequent their Schools, persons of the noblest and most hopeful Inclination, who yet if they proved unfit for the employments they designed them for, were under some pretence or other dismissed the Society, which though it parted from their persons, yet could not be got to part with their Estates. And while they did thus, they absolutely excluded the poor from their Schools, forgetting quite the pious provisions for such of their Founder Ignatius, and the intentions of those patrons of theirs, who endowed them with large Revenues, not that they should mind only their own conveniences, but be serviceable to the Christian Commonwealth  
The Second Inconvenience is, that these Jesuits omit no occasion whereby they would make the world sensible of the familiarity and influence which they have over Princes, making the people, by their crafty representations of it, look thereon as through a magnifying glass, to the end they may ingratiate themselves with their Ministers, and so bring things about, that all that stand in need of favour may make their applications to them. Thus they stick not to make their brags, that it is in their power to make Cardinals, Nuncio's, Governors of Places and other officers of the public. Nay, some of them have roundly stood upon't, that their General could do more than the Pope himself Others have added that it is better to be of that Order which makes Cardinals, then to be a Cardinal. These, and such like expressions of their insupportable insolence are obvious to all that converse with them.  
Fiftly, having thus laid the foundation of their interloping into State astaires, the first thing they build upon it, is a pretence of power to raise or ruin whom they please. And indeed making Religion a mere stalking horse to their own Reputation, they many times effect their designs. But when they recommend any man to the Prince in order to advancement, they never make choice of the most fit and deserving, but rather, if any such appear, oppose him, especially if he be one they know to be no favourer of them. So that they make it their design to prefer those that are likely to countenance their interest, never minding his good affection to the Prince or his capacity to go through the Employment he is advanced to: whereof the consequences are, to the Prince, Exasperation at his being eluded, to the people disgust and insurrections.  
Sixtly, as the Master of a Galley, when he finds the wind fair for his voyage, with once whistling, makes the slaves handle their Oars, and set the Vessel to her full speed: so when in the Assemblies and consultations (which these Fathers continually hold by their General and his Assistants at Rome) it is concluded, that it makes for their advantage, that such a person should be promoted to dignity, the Father-Generall signifies so much to those that reside elsewhere, and all those immeditely join together, and with united forces bring him to the honour intended him. Which having gotten, he were an insufferable example of Ingratitude, if he should not afterwards endeavour to serve the Jesuits, with a zale suitable to that of theirs, when they advanced him. And hence indeed does it proceed that such a man, nay, many such men (for it is not to be imagined the dependants on the Jesuits of this kind are few) acknowledging themselves more obliged to the Jesuits then to their Prince, for the honour and greatness they are raised to, do accordingly serve the Jesuits with far greater affection than they do the Prince himself. Thus are their Princes fooled and deluded by them, when imagining they have got a trusty servant, they have only made way for a Spy of the Jesuits, who only make their advantages of him, to the great prejudice of the Prince that advanced him.  
There are many examples might be brought to confirm the present discourse; but indeed it needs not; daily experience, and the general report are sufficient attestations of the truth delivered. To avoid tediousness therefore, I shall conclude this point, saying, that this haply is the cause why the Jesuits are wont to call their way of Religion, A Grand Monarchy; as if they governed all Princes and their Ministers at their pleasure. Nor is it long since, that one of the chief among them, being to treat publicly with an Illustrious Prince in the name of the Society, began with these words full of arrogance, and grounded upon a conceit of their Monarchy; Our Society hath always maintained good Intelligence with your Grace, etc.  
Seventhly, those Fathers make a great stir to let the world know, that all those that are any way in the favour of their Prince, were sometimes Creatures of theirs, and are obliged for their advancement to them. Hence it must follow, that they have a greater command of the subjects affections then the Prince himself, upon whom this must needs bring great inconvenieniences. For it is in the first place an affront to the public Interest, that a sort of Religious Persons, that pretend to have abjured all commerce with the things of this world, yet so ambitious and politic, should have such an influence over Ministers of State, that when ever it pleases them, they can cause Treasons and insurrections. Secondly, it is dangerous, since that by the mediation of the Ministers their Adherents, they induce into the Prince's service for Counsellors or Secretaries some of the Jesuits in Voto, of whom mention is made before, and these again persuade the Prince to take some Jesuit for his Confessor, or Chaplain. Thus do they all combine together to serve as Intelligencers to the Father General, to whom they give an exact account of all the transactions of the most secret Counsels. Whence it comes, that many times we see designs prevented, and secrets of the greatest importance discovered, and yet things are carried so cunningly, that no man can fa●●en on the true Author, but it commonly happens, that the greatest suspicion lies on those that are most innocent.  
Eightly, 'Tis a common observation, that Subjects are naturally much given to imitate and comply with the inclinations of their Prince. In like manner those, who give obedience to their Father General, perceiving that his thoughts are wholly taken up with matters of State, as endeavouring by that means to improve and enrich their Society, do also apply themselves that way; and thereupon making use of their Relations and friends, would penetrate into the very hearts of Princes, so to discover their most secret designs, only to betray them to the Assistants at Rome, or the Father General; out of a confidence, by that means, to get into their favour and be advanced into some employment, which otherwise they could never have expected. For among them, none are ever preferred to any Office of consequence and trust, but only those whom they have observed most inclined to advance their Society to that height of Greatness whereto they aspire, and consequently none but such as are known to be able and expert in the management of State affairs.  
Ninthly, as from divers Flowers and Herbs, by the means of an Alembick, a man may extract such an ointment as shall have the Virtue to heal a mortal wound; and as from several blossoms Bees draw that which afterwords becomes honey: so these Jesuits, from the infallible account which they have of all Prince's affairs, and of all the emergencies of every State, do by the power of their discourse, extract from them what makes for their own advantage, which is in some measure a remedy for their insatiable avarice and ambition. And they are excellent Masters in a certain Art, unknown to others, whereby they effect their designs equally from other men's either good or ill; but more often from their misfortunes then happiness.  
Nor is it unusual with them to ensnare the unwary Prince into whose secrets they have dived, proposing to him, that they have in their hands the only excellent means to make him master of his desires. But when by these pretences they have made their advantages of him, if it do but come into their imagination that the spreading greatness of that Prince may one day prove prejudicial to them, they do, as Lawyers in their causes, prolong the success of the business what lies in their power; till at last with strange juggling, and an imperceptible kind of Legerdemain they utterly ruin those designs to which they had given birth.  
The Ligue of France treated and concluded by them, they not long after basely renounced all meddling with, when they saw things prosper on the King's side: and England, so often promised by them to the Spaniards, yet in such manner performed, so confirms the present discourse, that there needs no further proof.  
Tenthly, from what hath been already alleged, it necessarily follows, that the Jesuits have no sincere affection towards any Prince whatsoever, either temporal or spiritual, but only comply with them so fare as stands with their own convenience and advantage.  
Nay, it may be yet further inferred, that no Prince, much less any Prelates of an inferior degree can make any effectual use of them, because they seem, at the same time to be equally affected to all, complying with the French as if they were French, with the Spaniards as if they were Spaniards, and so with all others, as the occasion requires; from all which the only rule of their Chemistry is, to exact their own profit and accommodation. They never regard the prejudice of one more than another, and thence it comes that those enterprises, wherein they have intermeddled, have seldom succeeded well, because they are no further embarked therein then their own interest advises them. And as to this particular, the artifices they use are notorious; some of them pretending great inclinations for the prosperity of France, others of Spain, others of the Empire, and others of some other Princes of whom they desire to be favoured.  
And if any of these Princes be desirous to make use of some Jesuit, whom he imagines to be very much his Friend, he immediately acquaints the F. General by Letter with the business which he hath to treat, and expects his Answer, together with order what he shall do, and suitably to the commands he receives, he proceeds in his affair. Never regarding whether that Order of the General be conformable to the intention of the Prince, who hath entrusted him with the management of that business. But so the Society be served and complied with, he matters not what disservice it may be to the Prince.  
To this may be added, that the Jesuits understanding the several interests of all Princes, and being acquainted with all things daily treated in secret Counsels, those who pretend an inclination for France propound to the King and his principal Ministers certain Memorials of State and important considerations sent to them from their politic Fathers at Rome. On the other side those who pretend to hold with the Crown of Spain, do just the same with them, and so with the rest. From which carriage of theirs ariseth this mischief, that it causes such distrusts in the hearts of Christian Princes, that they cannot credit one the other; which is a great hindrance to the public peace, and the universal welfare of Christendom. Besides, this diffidence of theirs is that which makes it so difficult a thing to conclude a league against the common enemy, and the precious enjoyments of peace to be of so little value among Princes.  
Furthermore, with these circumventing devices, though they have so opened the eyes of the world, and so sharpened men's wits in matter of State that they are notorious to all, yet, even at this very day, to the great prejudice of the Church, they are wholly taken up with matters of policy, and balance all their actions according to their worldly and selfish concernments.  
But that these Jesuitical Mysteries and Stratagems may be made yet more manifest, I cannot here conceal the means whereby they inveigle Princes to their party. There are some years now past, since one of these Fathers, called Father Parsons, the Assistant of England, wrote a book against the succession of the King of Scotland to the crown of England; And another Father of the same Society called Crittonius, with some others, in a Book which they wrote, defended the Title of the King of Scotland, opposing the opinion of Father Parsons, and pretending to be at difference among themselves. But the truth, was, that all was cunningly contrived and carried on by the command of their Father General, only out of this design, that whosoever should succeed in the Kingdom of England, they might have an excellent argument to work in him a great good opinion of their Society, and so as much as may be make their advantages of him.  
What more pertinent example can we desire to show that Princes and their interests are the objects of all Jesuitical actions and determinations, and consequently, to make good their own assertion, That their Society is a grand Monarchy?  
Again, that this truth may also be made manifest. That the Jesuits regard not whether they please or displease any Prince when their own commedity lies at the stake; though the experience of infinite things passed make it as clear as the Sun, yet the particular instance I shall now add will make it somewhat the more conspicuous.  
There is not any person in the world whom they are more bound to serve, or indeed, for whom they themselves pretend greater submission, than the Bishop of Rome, were it not for other particular reasons, but out of a consideration only of the solemn vow they make to obey him. Yet when Pius Quintus would have brought in something of reformation amongst these Fathers, by reducing them to a performance of their duty in the Choir, they submissively refused to obey him, as conceiving it a notorious prejudice to their Society to be reduced to any thing suitable to the practice of other Monks. And for those few among them that conscientiously did comply with the Pope's pleasure, they were ever afterwards called by way of derision Quintini, and made so contemptible that never any of them could be admitted to the least preferment among them.  
After the same manner did they oppose glorious S Charles. Archbishop of Milan, when in the quality of Legate à latere to his Holiness, he endeavoured to reduce them to Religious discipline.  
But to what end do I mention these, when they think it a scorn to submit to the sacred Canons themselves, but contrary to the provisions made therein make merchandise of Jewels, Rubies, and Diamends which they trade to the Indies for. Nor is that opinion altogether groundless, that the greatest part of the precious stones sold in Venice belong to the Jesuits; since the report took its first rise from their own Agents and Brokers whom they employed in the sale of them.  
But that they are no faithful Servants to the Bishop of Rome, what ever they pretend, I need only the acknowledgement of those Fathers who for no mean default were called by process to Rome. I neither can, nor would, if I could, name them; nor am I much inclined to wade any farther into this business, partly to avoid the bringing of any Prince upon the stage that might take offence at my discourse (it being my desire to please all, and not to disoblige any) and partly that it might not be said I were guilty of an humour to inveigh against the Jesuits; my purpose only having been to give a short and plain account of their courses and customs.  
For as it many times happens, that we see a person afflicted with some grievous infirmity, betraying the extremity of his sufferings by such lamentations and cries as reach heaven itself; and it is apparent to every one that the man suffers no small torment, yet there is not any able to discern the original cause of his indisposition: So the world is full of complaints against the Jesuits, some for being persecuted by them, others for being treacherously served by them, yet the mischief still remains among us. Nor is the cause thereof easily discovered, though it is conceived it does not proceed from any thing so much as from that prodigious and indeterminate desire which they have still to increase their power. This is the apple of their eye, which if it be but ever so little touched, they make no difficulty to disgust any man whatsoever, to circumvent and overreach Princes, to oppress the poor, to force Widows out of their estates, to ruin whole Nations, nay many times by their interloping into affairs of public concernment to raise jealousies and dissatisfactions among Christian Magistrates.  
Now as there would happen a great inconvenience, if that part which according to the design of Nature was last form as an instrument to serve the rest that for their precedency are the more noble, and should attract unto itself all the purest blood and vital spirits, for it were the way to bring the whole to destruction. So is it no less inconvenient, that the Jesuits, an Institution lately graffed into the body of the Church to be instrumental, as they than selves pretend, in the conversion of Heretics, and the reduction of Sinners into the ways of Repentance, should grasp into their power, and presume upon the management of all the most weighty and important affairs of Prelates and Princes, drawing from them the very life and spirits of their interests, to make their own advantages thereof. From this source springs all public and private disturbances, many are depressed, who, were their worth considered, should be exalted, many advanced who were more deservedly trod under foot, with thousands of other inconveniences consequent thereto.  
Many reasons might be produced, drawn from experience itself, to make it apparent what an insatiable ambition the Jesuits have to increase still more and more in greatness. It shall therefore suffice to make it appear out of the words of Father Parsons, one of the Society, as they may be found in a book of his which he writ in English, entitled, The Reformation of England. Having in the first place blamed Cardinal Pool, and then taken notice of many defects and imperfections in the Council of Trent, he concludes, That when England should return to the Roman Catholic faith, He would reduce it to the form and state of the Primitive Church, making common all Ecclesiastical Goods, and assigning the oversight thereof, unto seven Savii, or wise men who should be Jesuits and were to make distribution of the same as they should think convenient. He further thinks it fit, under a grievous penalty, to forbid all Religious persons of what Order soever to return into England without their Licence, resolving that none should be entertained there, but those that were to be maintained by Alms.  
But, as it oft falls out that Self-love so blinds the wifest man that he betrays his imprudence to all the world, so is that a most ridiculous passage which the same Father adds in the place before cited, When England (saith he) shall once be reduced to the true Faith, it will not be convenient that the Popes (at least for five years' space) should expect any advantage from the Ecclesiastical Benefices of this Kingdom; but remit all into the hands of those seven Savii, who should dispose of them as they conceived best for the good of the Church. This being his design, that, the first five years being past, by some other invention (whereof they are very full) they would get the same privilege confirmed to them for five more, and so onward, till they had utterly excluded his Holiness from having any thing to do in England.  
Now what more lively representation can there be made of the avarice and ambition of the Jesuits together with the desire they have to erect an absolute Monarchy? Who sees not with what slights they endeavour to promote their own Interest, not caring who are made happy, who unhappy, so their concernments be secured. What should I say more of them? Did they not, in the time of Gregory the thirteenth, make it there request that they might be invested of all the Parish-Churches in Rome? that they might there lay the foundations of their Monarchy? and what they could not get in Rome, have they not at length obtained in England, where not long since they have chosen an Archpriest, one of the Jesuits in Voto, who instead of protecting the Clergy, like a ravenous wolf persecutes all such Priests as have no dependence on the Jesuits worrying them even to exasperation and despair, and depriving them (under a great penalty) of mutual communication. To which may be added their forcing the English Clergy to become Jesuits in Voto, not admitting any one into their Colleges, who hath not made some engagement to be a Jesuit. So that when that Kingdom shall return to the ancient Faith, it will give a fair beginning to an absolute Jesuitical Monerchy, when all the Ecclesiastical Revenues, all the Abbeys, Benefices, bishoptics, Arch-Priestships and other dignities shall be altogether at the disposal of the Jesuits.  
There are many other things I might have insisted on, as the pretensions they make concerning other men's estates; as also how jealous they are of their welfare, and desirous of their prosperity. What a sly way is that they have to insinuate into the favour of Princes, by persuading them that their Subjects are more inclined to the Society in matters of devotion, then to any other Order or Religious Institution; and what must needs be consequent thereto, that they, of all men, are the most sit and able to make them well affected towards their Prince. Such obvious things as these, I leave to every man's particular observation; and with four brief considerations conclude the present discourse.  
First, that men of such turbulent spirits, and such reaching designs must withal be Lovers of Novelty, ever searching for it, ever begetting it; because, without some new raised motions, it were impossible they should attain their ends. Whence it is to be inferred, that the Jesuits cannot be helpful to any Prince that either love's Peace or endeavours the preservation of his own estate, since they are more likely to prove the occasions of much distraction and disturbance, nay to endanger the loss of his estate, if he favour not their party, or be not in some things guided by their advice.  
Secondly, be it taken into serious consideration, if these men, who though they have not yet any temporal jurisdiction, are able by their flickling and bandying to occasion so great and prodigious disturbances in the world, what can we imagine they would not do, if it should happen that one of them were created Pope? No question but he would in the first place, fill up the Consistory with Jesuits, and by that means perpetuate the Papacy in the Society. And then making advantage of their insight and interest in State affairs, and having the arm and power of the Pope they would be in a capacity to endanger the estates of many Princes, especially those that are their Neighbours and Confiners.  
Thirdly, one of them being once gotten in the chair, it would be the design of that Pope (if he could by any means effect it) to give the Society possession of some place of impertance or temporal jurisdiction, by the advantages whereof they would in process of time make way for thousands of other designs, which they could never compass, but with the prejudice of other Princes.  
Fourthly, when the Consistory shall be once entirely Jesuited, the whole Patrimony of Christ would be at their disposal; whereof this would be the consequence, that as one in a dropfie, the more he drinks, the more thirsty he is, so their Ambition, increasing proportionably to their greatness, would occasion a world of tumult and trouble. Now, since there is nothing more subject to change then matters of State, it would be the aim of these Fathers, with all their power and policy, to alter the course of affairs, that they might at length introduce the form and project of their own Government, and by that means absolutely immonarchize themselves. It hath been long in their heads to cajole into the Society the son of some Sovereign Prince, who should be drawn in to make an absolute resignation of his estate and Dominions to them. And this they had long since effected, if some others taking strict notice of their design, had not prevented them. But had they once made that step, no doubt, but the next would have been to become Patroness of the State Ecclesiastical; and being a sort of people very subtle and much inclined to plots, they would afterwards have found thousands of ways how to enlarge it. Thus would they not have omitted any thing to put their projects in execution; and if nothing else would have done it, the very jealousies which they would have raised in the minds of their neighbour Princes would have turned not a little to their advantage.  
From all that hath been said, it seems to follow as a thing most necessary, that for the preservation of the public peace, the tranquillity of all States, the advantage of the Church, and the general good of the whole world, Paul the fifth, together with other Princes should set bounds and limits to this Society, whose desires are so extremely inordinate, lest haply that come to pass which was anciently effected by the Davidi (whose courses the Jesuits seem to imitate) who were not destroyed till the time of Claudius the Emperor.  
And if ever I am commanded to write my opinion concerning an opportune remedy for the reformation of these Fathers, without any prejudice or disparagement to them, nay to their very great advantage (as wishing them rather Monarches of Souls, which are the riches of Christ, then of the World or the enjoyments thereof, that are nothing but vileness and dung) I shall be ready to do it with charity, and according to the best of my skill, as it shall please God to enable me.  
FINIS.