A further Discovery OF THE MYSTERY OF JESUITISM.   

The several Pieces OF THE COLLECTION.  

I. The JESUITS upon the SCAFFOLD, for several capital Crimes committed by them in the Province of GUIENNE.  
II. The CALUMNIES of JAMES BEAUFES refuted.  
III. SECRET INSTRUCTIONS for the SUPERIORS of the Society of JESUS.  
IV. A Discourse of the REASONS why the JESUITS are so generally hated.  
V. A Discovery of the SOCIETY, in relation to their POLITICS.  
VI The PROPHECY of Saint HILDEGARD fulfiled in the Jesuits.    

A further Discovery OF THE MYSTERY OF JESUITISM.  
IN A Collection of several Pieces, Representing the HUMOURS, DESIGNS and PRACTICES of those who call themselves The SOCIETY of JESUS.  
Dat veniam Corvis—  
LONDON, Printed for G. Sawbridge, and are to be sold at the Bible on Ludgate-Hill, 1658.   

PREADVERTISEMENT.  
THat there should be a sort of people so Apostatically wicked, as to defy the remonstrances of both Brethren, and Strangers, Friends and Enemies, as it is the reproach of the Christian name, so doth it sound very harsh to a Christian consideration. Who are meant by this character the ensuing Treatises will express, viz. Those, who, not satisfied with any title under that of the SOCIETY of JESUS, seem to carry on the design of ANTICHRIST, instead of profiting by the DISCOVERIES perpetually made of them and their practices, prove the greatest persecutors of those that are their Remembrancers, betray vengeance where they should remorse, and turn all acnowledgement into exasperation. This was the effect of the discovery made of their pernicious Maxims by the Author of the PROVINCIAL LETTERS, (a book better known in English under the title of the MYSTERY of JESVITISME) which, though containing their Tenants faithfully cited out of their own works, they by their interest in the Court of Rome, got prohibited; as if the same things were horrid in the citations of those they thought their adversaries, but innocent in their Books, as may appear by the Printing and reprinting of them so often. To maintain the doing of an evil action to be lawful and justifiable, is, no doubt, more horrid and Satanical, then simply to do it, this may plead temptation, ignorance, company, and the like, that speaks the basest of compliances, and a depraved design, if not an absolute degeneration from all virtue and Religion. Whence it accordingly comes to pass, that those, who are simply guilty of evil actions, haply of the highest nature, are seldom seen to justify their exorbitances, but inclined to a certain regret and acknowledgement thereof; and that such, whose extravagant maxims give encouragement to crimes, must be thought either naturally ready to practise what they teach, or the lewdest of hypocrites, for egging on others to that which they boggle at themselves. But when the same persons are both the encouragers and actors of things impious and abominable, what can be said less of them, then that they have shaken off all sentiments of Goodness, and, as Agents of Satan, seem to make it their business to divert mankind from all reflection of good and evil.  
Thus much premised as to the Persons against whom the several pieces of this COLLECTION are directed, we shall, for the Readers satisfaction, give a brief account of each of them, such as may be thought requisite or pertinent to the present design, though that labour be not necessary in relation to any so much as the two first.  
For the first, which so confidently brings them upon the SCAFFOLD, for several crimes committed by them in the Province of Guienne, I am to say somewhat, in the first place of the Author, secondly of the discovery made by him, and lastly, of the credit to be given thereto.  
The French Author is Peter Jarrigius, a Member sometime of the SOCIETY, an eminent person among them, admitted for his great abilities to the fourth Vow, the highest honour attainable upon the account of personal merit. All which notwithstanding, he wanted not either his dissatisfactions or discontents among them, insomuch that he entertained thoughts of forsaking both the Order and his Religion, treated secretly with the Huguenots, and, at last, as he acknowledges himself, on the 25. of December 1647. embraced the Calvinist Persuasion at Rochel, where he could not stay long, by reason of the violent prosecutions of the Jesuits against him, upon his desertion of the Roman Church. So that, frighted thereby, he was forced to fly into Holland, and settled himself at Leyden.  
Being thus gotten out of their clutches, they continued their violent prosecutions against him, crying him down in the pulpit, railing at him in their writings, and filling all places with a noise of his Apostasy, proportionable to the Order he had quitted, his own eminence, and their exasperation, insomuch that at last, they prevailed so far with the secular power as to get him hanged in effigy, for a pretended sacrilege, which he makes it his business to clear himself of in the second Treatise. These proceedings of theirs obliging him to say something in vindication of himself, and for the edification of his new Brethren of the Reformed way, he put out the first Treatise, conceiving it a probable course to clear himself, to retort upon them, for that one of pretended Sacrilege fastened upon him, a charge of several horrid crimes of a far higher nature. Not long after which came out the second Piece, in answer to somewhat written against him by James Beauses, by the directions of the Society. And so much for the motive of his discovery.  
For the credit to be given thereto; I shall not, in the first place, urge the unlikelyhood there is, that, making an exchange of Persuasion in things sacred, though granted to fall from the more to the less certain, he should own so little sentiment of sincerity and Religion, as, out of pure malice to the Profession he was of before, and to be revenged of the jesuits, to fasten on them such things as were purely the excrescencies of his own invention and calumny. Nor, secondly, how improbable it is, he should put so great an affront on the State's General, to whom he dedicates his Work, and all of the Persuasion he embraced, as falsely to impose things so horrid upon others, though his greatest enemies, if they were not really guilty thereof. Nor last, how hard it is to impose any thing upon the jesuits, and the few instances there is of any thing done in that kind. But the credit it shall have, shall rise from their proceeding thereupon, and accordingly let the Reader judge, whether JARRIGIUS be an Impostor, or the JESUITS such as he describes them, TRAITORS, MURDERERS, satire, SODOMITES, & e.  
When men are aspersed and calumniated by stories digested into particulars and circumstances, such as upon the first sight whereof the person that hears them concludes the relator to be a very cheat, or that the thing must agree with the relation, they, if innocent ● take this course to vindicate themselves. They very strictly examine the particulars, discover the inconsistency of circumstances, (it being impossible for a man to be so circumspect in particularising a long, if false, narration, as not to let slip something, whereby he may be surprised) and, truly clearing up things, convince the adversary of imposture, and satisfy the world of their innocence. Now be this rule applied to the proceedings of the Jesuits with Jarrigius. He lays down stories of such and such, particularizes them into circumstances, gives you the time, the place, the names of the persons engaged therein, and does all that's requisite to make a relation plausible. Have they sifted all these, and thereby discovered the inconsistency thereof, and accordingly cleared themselves, by retorting the infamy upon the detractor? No such thing appears. What then? They rail at him in their Sermons, make him the veriest rogue upon earth, in their discourses and writings, and represent him as an Apostate in Religion, a Heretic, a malefactor banged in effigy, and consequently a bold calumniator, that is, a person to whom no credit is to be given, and accordingly themselves cleared, of all the crimes laid by him to their charge. This is the Jesuitical way of Vindication.  
But about two years and a half after, viz. in the year 1650▪ he abjured the Reformed Religion again and went back to the Jesuits, was received at Anwerp, and there comes abroad a Retractation at Paris wherein he acknowledges all he did was out of animosity revenge and discontent. All this is true. But this is no more than another branch of Jesuitical vindication, that is, signifies very little; and yet they cannot but be sensible, that the world is not so easily gulled, as to be persuaded they are to give more belief to the Retractation then to the relations of Jarrigius. The Retractation is indeed so liberal, that it betrays the artifices of those that contrived it, which gave a certain Clergy man occasion to tell a Father of the Society speaking of it, That they had overshot themselves in it, and had been better vindicated had the Retractation been more modest, and raises a suspicion in many others, that, not only the World, but even Jarrigius himself is imposed upon in that piece, as being therein brought to deny, what he had with the greatest professions of truth and sincerity affirmed not long before. Till therefore they shall take that course, which all such as would deal candidly, and not elude the world with apparences are wont to do, let the relations of Jarrigious, in the name of God, lie at their doors; unless they have the faculty to persuade men, that, as they assume to themselves, according to their own Maxim●s, a liberty to calumniate others, so whatsoever others affirm of them, though with ever so much positive evidence, must give way and vanish at the first appearance of their pure denial.  
Thus having given an account what judgement is to be made of the first piece, which only they could make any advantage of, I shall▪ have little to say to the rest. And of the second only this, that though it be but a private bickering between a real and a revolted Jesuit, Jarrigius and Beaufes, yet many things relating to the government of the Society, as also the violence of their prosecutions when once exasperated, coming occasionally to be treated, somewhat will be met with, which may not haply be so obvious elsewhere.  
The third is a piece of their own, containing the SECRET INSTRUCTIONS for the Superiors of the Society, and so they have nothing to quarrel at, unless at that Providence which ordered the unexpected discovery thereof so soon. All the world hath to wish, is, to know, what Additionals they have made to these Instructions, which seem calculated for the infancy of the Order, before it was grown up to that confidence in Maxim and Practise it has thriven in since.  
As to the fourth, nothing need to be added to the account given thereof immedia ely before it. 'twas the advice of a Friend and should upon that account have been the more kindly entertained.  
The fifth came also from the hands of a Friend, one, as may be inferred from some passages, that might be an English man, by his familiarity with the state and affairs of that Nation.  
For the last, I met with it at the latter end of a book called ELIXIR JESUITICUM, written by the same Author as writ that entitled, SPECULUM JESUITICUM. The remarks of that Author, I in some places confine myself to, in others vary from, as I thought fit. Whether any thing be said by way of remark, which is not pertinently derivable from the Text of the Prophecy, I leave to the judgement of the ingenuous Reader, and for the authentication of it, he may consult the fragment of Saint Hildegard's Life, which is, to that purpose, prefixed before it.  
Having thus given the Reader a short direction as to every particular piece of this Collection, there remains only a word to say to those who are brought upon the stage therein. Either they are sensible of their miscarriadges or not; if they are not, it is a friendly and Christian work to be their remembrancers, that, when they are convinced thereof, they may avoid falling into the like. If they are sensible thereof, yet▪ dreading the shame of acknowledgement, persist therein, no remonstrance can be two stinging, nor discovery too satirical. But that there is a greater probability of the latter than the former, may appear from what is said by a Provincial of the Jesuits in Moravia, in a Letter to a certain Abbot, Counsellor to the Emperor, which, giving an account what judgement the world had of them, and consequently who are to be accountable for the mischiefs that are done, it will not be amiss to insert, and so conclude. Venit hora, saith he, in qua, etc. The time now draws nigh, wherein every one thinks he doth God good service, when he suspects, thinks, and speaks of the JESVITS as if they were guilty of all things that are evil. Nor is there any Religious man of any other Order, no Politician, no Heretic will be persuaded, that the JESVITS either live religiously, or speak the truth.   

JESUITOGRAPHIA.  

VEni Rythme mi dilecte,  
Surge versus nunc neglecte,  
Quondam lepos antiquorum,  
Pange labes seductorum.   

Fratres carpe Jesuitas,  
Et perversos Hypocritas,  
Qui pastore gloriantur,  
Cujus gregem populantur.   

Sancto gaudentes nomine,  
Cujus carentes omine,  
Non sunt Christi satellites,  
Sed Antichristi velites.   

Aevi nostri Legulei,  
Renascentes Pharizaei,  
Quae perversa sunt probantes,  
Et quae recta sugillantes.   

Christi legem ore sonant,  
Jesus fidem verbis tonant,  
Sed dictis facta dissonant,  
Nec sunt quod esse simulant▪   

Jesus dabat cunctis pacem;  
Sed hi subdunt bellis facem,  
Hi principum sicarii  
Orbisque incendiarii.   

Jesus regna stabilivit,  
Legi regis obedivit,  
Caesari tributum pendit,  
Dum quid juris sit ostendit.   

Hi regnorum proditores,  
Atque legum fraudatores,  
Reges volunt jugulare▪  
Et sic plebem subjugare.   

Sensit magnus Rex Francorum▪  
Ictum septo labiorum:  
Presens laethum vix evasit,  
Quod hic sacer ordo suasit.   

Rex Anglorum est documento  
Cum magnatum Parlamento:  
Unoque ictu destinati  
Neci, Rex, Regina, Nati.   

Horum Grex hoc adornarat,  
Et Garnetus comprobarat,  
Cum Gerardo, cum Grenwello  
Et cum perfido Creswello.   

Omnes falsi proditores,  
Miserorum seductores  
Qui quod piis praepararunt,  
In se & suos derivarunt.   

Dum Romano famulantur,  
Et Hispan is adulantur,  
Nihil nisi lites quaerunt,  
Et è bellis bella serunt.   

Testis bellum Hungarorum,  
Testis lites Polonorum,  
Et Ru●sorum dira pestis,  
Largus nostris dictis testis.   

Nam cur aulas frequentatis,  
Aures Principum captatis,  
Nisi ut dolos necteretis,  
Et secreta proderetis?   

jesus docet ignorantes,  
Et attollit laborantes:  
Ignorantes isti incantant,  
Laborantesque supplantant.   

Ignoranti nugas vendunt,  
Imprudenti rete tendunt,  
Tam nummorum appetentes,  
Quam salutis negligentes.   

Hinc moribundos fascinant,  
Et cor aegrorum lancinant,  
Non ut ferant levamentum,  
Sed ut auferant argentum.   

Sic professi paupertatem,  
Et crepantes egestatem,  
Arcas suas implevere,  
Opibus, quas corrasere.   

Jesus non vult superbire,  
Suos nec fastu prurire,  
Sed suadens humilitatem,  
Omnes docet lenitatem.   

Quid istis arrogantius?  
Quid istis petulantius?  
Dumdetrectant alienis,  
Sua laudant buccis plenis.   

Bonosque calumniantur,  
Dum de bonis mutuantur!  
Neve advertunt hi qui legunt,  
Probris sua furta tegunt,   

Gratis legunt gratis docent,  
Aurum legunt, vico nocent:  
Cum promittant cuncta gratis,  
Nulla merces ipsis satis.   

Ut à luce Lucus dictus,  
Et ut homo est homo pictus,  
Sic à jesu jesuita,  
Quem si sapis, semper vita.    

THE JESUITS UPON THE SCAFFOLD, For several capital Crimes by them committed in the Province of GUIENNE.  
By PETER JARRIGIUS, Sometime a Jesuit, a Preacher, and Professed of the Fourth Vow.   

The Author's DEDICATORY, To the High and Mighty, The STATE'S GENERAL OF THE United Provinces.  
High and Mighty Lords,  
THe engagement I conceive lies upon me to endeavour the safety and preservation of a State, which derives its sovereignty immediately from God the Supreme Disposer of Sovereigns, and the miraculous acquests of your victorious Swords, obliges me to cast at your Lordship's feet, a sort of dangerous persons that lurk incognito in your Dominions, and a parcel of horrid Tryators, dressed up like Saints, to the end that in your presence they may, to their confusion, have the long robe of their hypocrisy stripped off their shoulders. You need only consider Looks to be satisfied they are your Enemies, since they are Jefuits, and the bare discovery of their crimes, to conclude them such as ought to find as little shelter in your Provinces as Tyrants and persons maliciously resolved to poison any that lie in their way.  
The Republic of Venice, looking on them as a public contagion, banished them their Territories in these imperious terms, Be gone, carry away nothing with you, and never return again. In England many of the Society have come to public execution (as Garnet &c.) not in effigy, for pretended Sacrileges; but really and in person for manifect crimes of high Treason. France thrust them out her bosom, so to provide for the safety of our Kings, and the infallible Parliament of Paris which had passed the Act of banishment against them, have had since occasion enough to curse the repeal of it, when they bewail the untimely death of the greatest King in the world. Nay your Highnesses did not long since cause the Rector of their College of Maestrich to be executed for apparent conspiracies. And your ancient Ordinances, passed with no less justice than prudence, forbid them upon pain of death from coming into any place under your jurisdiction.  
But if these authentic Provisions made against them be not a sufficient intimation to raise a jealousy of them, in all those that have, in the several parts of the earth, the oversight of the public weal, this impartial Treatise which with all possible submission, I lay at the feet of your Highnesses, can do no less then justify and confirm, by new proofs, the judgements of the Republics that have condemned them; and open their eyes, who at this day do, as your Lordships, manage the common Interest, that so they may take into consideration both the mischievousness of their actions, and the impurity of their lives.  
I speak nothing by conjecture, as a stranger to their ways, but all I produce is from my own certain knowledge, as having lived a 'mong them. The charges I put up against them, are not for some trivial miscarriages; no, the crimes I lay at their doors speak wickedness in the excess, unless it can be imagined, that coining is a frivolous fault, or to obstruct the prosperity of their Sovereign, is an innocent piece of Gallantry. If your Highnesses will be but pleased to afford your great minds so much remission from your weightier affairs, as to peruse these few pages, which I presume to present you with, there you will find, not without horror and astonishment, the inhabitants of Gomorrha revived, and the highest parts of Sodomy acted o'er again: you will find, with no small indignation, such unnatural subjects, as shall make bonfires, to express their satisfaction at the calamities of their Prince. The lamentable cries of an infinite number of little children, made away by them, to satisfy their cruel avarice, will no doubt pierce your hearts; and the Temples defiled by their abominable uncleanesses will kindle your zeal into a holy exasperation against the sacrilegious prophaners thereof.  
It is not hard for me to foresee the displeasure which the enemies of the light are likely to conceive at the freedom I take to drag out of their darkness to appear before a knowing and critical age, a sort of unsuspected crimes; and that the partisans and creatures of that Sect will conclude I have in me more fire than phlegm, and that it speaks rather my indiscretion then my zeal to enter the lists, alone, against so many enemies. But Truth, my Lords, which is stronger than any thing of man, forces me to speak, and the welfare of your State requires as an acknowledgement of the obligations I owe you, this tribute of my fidelity, since I cannot but confess my being and life the effects of your liberality and the protection of your arms. The noise which my Adversaries have made, hath raised me out of the lethargy I was in, and their malicious▪ prosecution against me hath forced from my mouth, what I had resolved should otherwise have been smothered there. Both divine and humane right commands me now to disturb my own quiet, and the concernment of God's glory puts me upon my own vindication.  
I come therefore to blows wit● them, precisely in that Country whe● I have known them, and remove not th● seat of the war into Spain to defeat the● there, nor yet into Italy to engage the● there. I make my own party goo● where I am set upon, and the same Province, which hath pretended to put ● an Endictment against me, shall ha● the shame to be brought upon t● SCAFFOLD, for the crimes it ● guilty of: The arms I make use ● against them in this Book, are no oth● then what they themselves have put i● to my hands▪ the wounds they sha● give their own reputation will fall upon them so much the more deservedly since that they have without any reason egged me on, and forced me upon a necessity to beat them.  
Did but the one half of Europe concur with my judgement, and the other were only distrustful, that these conscientious Hypocrites are prejudicial to Commonwealths, the other parts of the World, that have not yet heard any thing of the Jesuits of Gascony would haply make some difficulty to give credit to my discourse; but the experience the world hath of the disturbances and conspiracies they are guilty of in all Countries, will be a perpetual confirmation of the truth of those they are charged with in Guienne. For those noble and triumphant Provinces, I have this to say in particular to your Highnesses, that these are the men who make it their business to bring an odium on the Allyances which the greatest Monarches contract with you; these bring it into dispute, whether it be not lawful to break the faith they have sworn to you; those are they that conclude all that fight under your Banners damned; nay, if it lies but in their power, the glory of your triumph shall be buried in dishonour, it being their greatest design only to do mischief, and their main intention to betray the United Provinces.  
They have their Emissaries in your Territories, and there met so considerable a number of them lately at the publication of my DECLARATION as might make a just Assembly at the Hague, to consider whether it were fit to answer me. These ravenous Wolves disguised like sheep, wander up and down both within and without your Cities, to devour the Inhabitants thereof▪ and will still be seeking out their prey▪ if your seven-arrowed Lion do not tear them in pieces. They will shortly have their Conventicles among us as frequent and numerous as they have had for some years passed in England. Fifty of them clad in several habits, having met together at a Council in London deputed a public Agent to Rome. The presumption they are guilty of may well engage them in such attempts here also, and by that means make that advantageous peace, whereby even your Frontiers enjoy their quiet, subservient to the carrying on of a war in Religion; and this seems to be the principal aim of these enemies of your State, and what they so much the more dangerously do insinuate, when they put the rebellious into hopes of Paradise for their reward.  
The multitude and variety of the crimes wherewith I charge them, and prove them guilty of, both in this and the other Treatise, will give you such an idea of them, as must needs put you upon thoughts of preventing these inconveniences. I take off their faces the veils of their hypocrisy which hid their deformities, and bring them upon a Scaffold, that they may be the more commodiously seen in their ignominy. If the incomparable moderation of your spirits conceive my manner of proceeding somewhat too violent, I beseech your Highnesses to pardon it, as proceeding from the zeal of my Religion, and to consider, that, after their bloody prosecutions upon my change, I neither could nor ought to have any tenderness for them, without leaving innocence under oppression, and declaring my conversion blame-worthy.  
The indignation which swells the● so much against me, hath made the● stark mad, and the rage they are in a my conversion hath put them upon suc● courses, that they think fire and swor● ordinary things to persecute me withal If the DECLARATION of m● Faith, lately made, with all Christia● modesty, not casting the least dirt up● them, hath stung them so, as that the● endeavour my death for it, what wi● the SCAFFOLD do upon which▪ now bring them, and the advice I have given your Lordships to beware of their traitorous attempts? No doubt but they will use all the means possible to compass my destruction, that is, will go on suitable to what they have already begun. But, my Lords, I yet live through the infinite mercy of God under the security of your Laws, and your particular protection over me, which I humbly implore may be my buckler against the persecutions of all my Adversaries.  
If therefore your eminent Lordships will be pleased to remember a persecuted Wretch, who hath his pen constantly in hand, and his thoughts always taken up to vindicate himself against those that pursue him to death, upon no other account then that he is entered into the same communion with you, as all our Brethren of France can satisfy you, I shall lie secure under the shelter of your Palms, and, under the Authority of your glorious Name, shall be not only courageous but invincible, making it my perpetual suit to the Lord Jesus, for whose sake I suffer all things, that he would both here and hereafter crown your Illustrious Highnesses with all blessings, as I am obliged by the quality of,  
My Lords, Your most humble, most obedient, 
 and most faithful servant PETER JARRIGIUS.   

A TABLE Of the Chapters of the first Treatise.  
Chap. I. 
Discovering a custom (fatal to themselves) which the Jesuits have, ever to meddle with those, who they fear will reveal their crimes. page 1.  Chap. II. 
An Impeachment of High-Treason against the Jesuits. 5  Chap. III. 
An Endictment of Encroachments and Antidates put in against the Jesuits 11  Chap. IV. 
The Jesuits arraigned at the Bar for the murdering of abundance of little children, whereof they have the oversight 17  Chap. V. 
An information put in against the Jesuits of the incontinency they are guilty of in their Classes. 24  Chap. VI 
A second Bill put in against them for their impurities in their Visits 29  Chap. VII. 
A third Bill of Villainies committed by the Jesuits in their Churches 35  Chap. VIII. 
A fourth bill, of venereal uncleannesses, committed by the Jesuits in their House's p 41  Chap. IX. 
A fifth Endictment of the Lascivious villainies committed by the Jesuits in their Itenerancies and Country-houses. 47  Chap. X. 
A sixth charge, of Obscenities, committed by the Jesuits, in their conversations with Nuns in their Convents 55  Chap. XI. 
A Bill of indictment brought in against the Jesuits for coining 60  Chap. XII. 
Discovering the ingratitude and exasperation of the Jesuits against those that had highly obliged them 65  Chap. XIII. 
Reflections upon the twelve precedent discourses 7●    

Of the second Treatise.  
Chap. I. 
Showing the reason of my writing, after th● excellent refutation, published on my behalf ● Monsieur Vincent▪ p. ●  Chap. II. 
A character of James Beaufes, as to his abilities in point of Learning 4  Chap. III. 
A character of the same James Beaufes, in relation to his life and manners 8  Chap. IV. 
Giving an account of the proceedings of the Jesuits against me 13  Chap. V. 
Discovering the cheats and evasions of the Jesuits in their prosecution 16  Chap. VI 
Containing an Answer to the accusation put in against me by the Jesuits 21  Chap. VII. 
Discovering the childish inventions of Beaufes to make my Letters contradictory one to another. 27  Chap. VIII. 
Discovering, how that in the Society of Jesus men are perpetually subject to repining and discontent 33  Chap. IX. 
Other grounds of discontent among the Jesuits, proceeding from the conduct of their Superiors 39  Chap. X. 
Assigning other undeniable causes of discontent among the Jesuits, taken from the injustice of their Superiors 4▪  Chap. XI. 
Producing several reasons of discontent arising from the Syindications that are among the Jesuits 48  Chap. XII. 
Showing the falsifications of the Jesuits in the impression of my Letters 52  Chap. XIII. 
By way of Answer to the two convictions which James Beaufes pretends to draw from the precedent Letters. 57  Chap. XIV. 
Wherein James Beaufes is found guilty of a notorious imprudence, tending very much to the dishonour of his Brethren the Jesuits, 61  Chap. XV. 
Wherein observation is made of another imprudence of James Beaufes prejudicial to the domestic peace of their Houses. 66  Chap. XVI. 
Discovering Beaufes to be a notorious Lyar. 70  Chap. XVII. 
Demonstrating, that their accusations contribute to my vindication. 76    

THE JESVITS UPON THE SCAFFOLD. etc.  

CHAP. I.  
Discovering a Custom (fatal to themselves) which the Jesuits have, ever to meddle with those, who, they fear, will reveal their crimes.  
'tIs a piece of Legerdemain now grown old among the Jesuits, to traduce and calumniate those, who, upon very good grounds, quit their Society, to the end, that, if they conceive themselves obliged either in conscience or a consideration of the public good, either by word or writing to discover the iniquity of their proceedings, they might not be so easily credited. While there was any thing of the Ligne left in France, all the slight they had to weaken the authority, and elude the unavoidable accusations of the Pasquier's, the Servin's, the Arnauld's etc. of that time, was, to persuade the credulous people that those incomparable men were fautors of Calvinisme, and by a weakness of spirit injurious to Truth, have imagined themselves sufficienily vindicated as to the horrid crimes, and execrable parricides wherewith they were justly charged by those illustrious Officers of State, if in some wretched Answers that came from them they accused the others of HERESY.  
The change I have made some months since in point of Religion having put them a little to a loss, observe their proceeding thereupon. To disarm me, and to weaken, or absolutely discredit all the evidence I have to produce against them before Universities, Judges, Prelates, and Kings, they apply themselves to the old invention, and thinking it no great matter o● vindication to say barely, that I am turned to the reformed Religion, for that's visible to all the world▪ they saw there was a necessity of adding two things▪ The first is, that I was a person of no esteem or consideration; the second, that, while I was yet amon● them, I was for some days guilty of Sacrilege. I● order therefore to their design, which is, to raise i● men's minds a prejudice against my person, they perceived that they had need of an Impostor to feign, of Forger, to falsify, of an impudent person, to vent thing without any shame, and lastly must employ against me a man of no reputation, that he might not fear th● loss of any.  
These underminers of all States and Governments a Body of men which like the Trojan horse is full ● Dolophus's and Mirmidon's, are well furnished with Calumniators to defile both pulpit and paper, with th● blackest detractions. Had it been as requisite to fi● out a person of worth and honesty, that should endeavour my edification and reduction by his example as it was of consequence to meet with one emine● for his imprudence, to traduce me, the difficulty ha● been much greater, And therefore I must say the choice hath prov●d very fortunate to me, but fat● to themselves: for there is no impartial man either within the Society or without it, that is acquaint with James Beaufe's, who cannot testify this truth that, ●earch the whole Province of Guienne, and it shall not afford a man that in shamelesseness shall by many degrees come near the said James, as being a per●on of inexpressible confidence, one that can, without any difficulty, deny, in the hearing and presence of thousands, all he ever saw in his life, and give out for certain convictions, most apparent impostures.  
I am therefore, alone, forced by an unavoidable necessity, to vindicate myself, in the first place, against this vast Body, whose arms reach as far as China; and in the next, against this infamous Preacher of theirs who worries me so much both by word and writing. I shall accordingly divide my work into two books; in the first, it shall be my business to discover the horrid crimes, which the Jesuits of the Province of Guienne have committed, that thence it may be concluded by all, that the fear they were in I should first or last have something to say of them, made them so hasty in their designs against me. The second sh●ll contain an Answer to the Calumnies of James Beaufe's, a Priest of that Society. I write both conscientiously and with a sense of Religion, and am rath●r upon the defensive than the assault. It was the pleasure of that eternal Providence, which will have the crimes that are most hidden to come, at last, to light, that the Jesuits should first set upon me; to the end that I ●ight afterwards let all the world know, what ordures, what impurities they hide under the long cloaks of their hypocrisy.  
The eternal God therefore, in whose presence I write, is my witness, and those, whom I was ●ost particularly intimate with, can tell, that I was resolved to be silent, and enjoy the quiet of my own thoughts, but their implacable fu●y, as is known all France over, forces me to pu● pen to Paper, merely to defend myself against their bloody persecutions. They have done as the Goat did which was to be sacrificed upon the Altars of Jupiter, when the Priests having let fall the knife among the rushes that were under their feet, the goat struggled so much that they found it again and thrust it into her throat. I was retired hither, to a small corner of Holland, to work out my own salvation in obscurity, having renounced the trouble and distraction of humane affairs, as Bees make their honey in their combs, or as those excellent Architects built the Temple of Solomon without so much as the noise of hammer. They on the other side have made such an hue-and-cry in their Pulpits after the Sacrilegious person; they have made a search after my Letters to and from all parts, out of hopes to find in them some matter of discontent whereon to ground my leaving of them; to be short, they have put in inditements against me, and so have, for my own justification, forced me to put in the same against them for the crimes I charge them with. Had they suffered me to be quiet, I should have lived obscure and unknown in a strange Country, and they would have found it no great difficulty to have made the world believe me a person of no worth or parts; but now that they have forced me to write, people will find that I am not so contemptible as they would have me thought. With this into the bargain, that, if ever they effect, what they have yet only in design, that is, remove me out of this world either by assassination or poison, as, I understand from all parts, they threaten, all France must needs be sensible of the iniquity of their proceedings. I am therefore to entreat my Reader, if he be a Romane-Catholick, not to consider my Religion, but their unjustice; and if thou art a reformed Catholic, I desire thy prayers to the eternal disposer o● all things, that he would be pleased through his Grace▪ to deliver me from the Knife of the Jesuits.   

CHAP. II.  
An Impeachment of High▪ Treason against the Jesuits.  
IT is the highest act of Ingratitude for a man to hate that person whom he is naturally obliged to love, and to rejoice at his losses and misfortunes even while he lives under his protection, and by his Liberal tie. Lewis the thirteenth of France, of triumphant memory, made it his perpetual business to oblige the Jesuits while he lived. The ready money which he gave them to purchase the place wh●ch they have in the city of Pau, and to build a sumptuous Edifice, which, in greatness, beauty, and magnificence surpasses the Palace Royal, the twelve th●us●nd Livers of yearly revenue which he assigned them out of his own desmesne, in a necessitous Country, are only small items of the total Sum of above a Million, which that Monarch ha●h, with an excess of liberality, bestowed on them in several places up and down France. And yet all th●s signifies not much with them, nay so little, that Benefits, which have a certain influence on Tigers, and Presents, which work a change in the inclinations of the greatest enemies, could never f●rce out of their hearts that little birdlime of the ancient aversion which they have conceived against the blood of the Great Henry, the most affable of all the kings of France. No, the Act of the Parliament of Paris against them, and against John chastel for attempting the life of that great Monarch; the punishment inflicted on John Guignard a priest of their Society, who was hanged; the Pyramid of Paris, and their banishment out of France have so exasperated these religious Wolves, that all the good successes of the kingdom they repine at, all the bad, they rejoice at.  
I conceive myself obliged, as a wellwisher to my native Country, France, now that I am gotten ●ut of their clutches, to discover for the good of that kingdom, certain criminal actions which they stand guilty of, that the world may clearly see the secret aversion which may be called the damme-viper of all their plots and intrigues. A time was, when the enemies of that Crown were very successful under the command of John le Verth, in the Frontiers of Picardy, insomuch that they took the city of Corbie. News coming thereof to the Jesuits College at Bourdeaux, where I than was, there was so much joy conceived thereat, that some half a score Jesuits, having secretly and without noise gotten the brooms out of their chambers, and some few faggots, and carried them up to the top of the steeple of their Church, made a kind of a bone fire of them, and in that place sung Te Deum, with the victories of the Emperor and King of Spain, by the reading of certain pieces of Poetry which they had writ in celebration of their Valour and exploits. It being whispered about the house that the excess of joy had transported some to that degree of insolence, the Rector who was privy to it, took no notice of the business at all, and the Provincial, who was acquainted therewith by some well affected French▪ ●an, only entreated the same party that it might take no further air. If so much had been done in a College of Spain against the King of Spain, or in a college of Rome against the Pope, the Superiors, who have a power to punish their pretended subjects for less faults than this, would certainly have exercised all their authority to cut off, assoon as they could, such contagious members from the sounder part of the body. But indeed he that knows as well as myself (who have lived four and twenty years among them) that, to side with the Spaniard, and to rejoice at the misfortunes of France, is the formal character of the greatest part of the Jesuits, will not be astonished, that a crime of high treason of this nature committed in the midst of the city of Bourdeaux, in a College of the society of Jesus, was not punished; qui ta●et consentire videtur.  
Another time, in the same College waiting in the Rector's outer chamber, having some business to speak with him about, and wanting something to do to elude the time during my attendance, I cast my eye on a Map of Flanders that hung there. I observed that the Graver had, round about the Belgic Lion, drawn the several Princes that had g verned the Low country's, and found, that some Jesuit had maliciously blotted out the effigies of one of them, this raised in me a curiosity's to find out who it should be that that bold hand thought unworthy to be of the same illustrious rank with the rest, and I discovered by the Letters that were left of his name, that it had been the effigies of Francis de Valois, Duke of Alancon. I was not a little mov●d at it, and without mentioning the thing I came to propose to the Rector, I showed him the blotted picture, saying, that those insolent persons that must needs wreak their malice on the images of our Princes, were not to be endured, and that he was obliged to make such secret and serious inquiries into the business, as that the society might be cleared of those enemies of the Blood-royal. To this that over-mild and fearful man▪ shrinking up his shoulders made this answer: you see how extravagant some among us are, what course w●uld you have taken in it; they cannot endure the very pictures of the Princes of France. This signifies not much, you'● say, and is not haply worth urging. 'Tis true, but it is enough to discover what a sort of Vipers France nourishes in her bosom. I believe this map may be yet found in the said chamber, if what I now write hath not given them occasion to remove it thence or to change it.  
Such another discovery of animosity against our Kings fell from a certain Jesuit, named Fab●icius, at a banquet. This man was, by Nation a German, and companion to Denis l' Espaulart in his preachings in the time of Advent, in the town of Fontenay le-●omte. The indiscreet stranger, not yet acquainted with the niceness and reverence which the French observe when they speak of their Monarch, hearing some that were at table saying; that Henry the fourth had some great designs upon the Empire, and that there would have happened great revolutions if God had continued his life a little longer; ita est, says he in Latin, sed, per dei gratiam et bonorum curam, coulter obstitit. That is to say, 'tis true, but through the grace of God and the care of good men, a knife prevented it. Had there been a rack provided upon this hint, he would possibly have said the truth, not by halus, but absolutely, and had discovered to posterity, what France hath much suspected, but never could clearly find out. May it please God to let the Grandchild of the great Henry know, who these good men are, who, as the Jesuit said, put France into mourning, and sent out of this world his Grand father of famous memory, when he was preparing a triumph for his dearest spouse.  
The Jesuits are afraid God should take them at their words, if in their devotions, they should say what all France does, in that particular prayer which is made for the King, Vitiorum monstra devitare, hosts superare: that is to say, to shun the monsters of vices, and to overcome his enemies. The Provincial Pitard caused to be razed out of their Litanies, which they say at eight of the clock, these words printed, HOSTS SUPERARE, TO OVERCOME HIS ENEMIES: the reason is, for that the greatest enemy of the Crown of France, since Charles the fifth, being the Spaniard, it would trouble them extremely to wish any victories to the King of France, to the prejudice of the King of Spain. I have been myself, and have seen others, very grave persons, reproved by the Superiors, for having after the prohibition made, added the forerecited words. To which these making answer that it was lawful for them, as French men, a●d according to the order of Cathedral Churches that prayed so, to pray to God that the King might be victorious over his Enemies; you must, replied they, to hide their malicious treachery under the veil of Piety, conform yourselves, not to the Gallican Church, but to the order of Rome, which does not demand victories for Kings. If there be any one, that, out of curiosity, would surprise them in this, he may make speed to see the Litanies which they have in the Oratory of their Hall of recreation, and he shall find in those little books, if they are still used, that these words, Hosts superare, are dashed out wi●h a pen. It must needs be, that the wills of these Zealots, are very corrupt, since they distil venom even into their devotions▪ The King of France found'st Colleges for these Hypocrites, to the end they may pray for the prosperity of his arms; and the Superiors of Guienne, by an express command, forbid those that are under them to desire, even in their public prayers, that he should overcome his enemies.  
This hatred against Kings, which, in many among them is become another nature, is not satisfied only with Blood royal, but engages them further to wish ill to all those, who by their wise counsels and high enterprises endeavour the greatness and dilatation of the state. When the news came of the general revolt of all Portugal, they immediately conceiving, that a revolution so fatal to the Spaniard had been brought about by the policy of the most eminent Cardinal Richelieu; I have known for certain, that four Jesuits discoursing of it that night very confidently and privately in a chamber on that side where Theology is taught, in Bourdeaux, one of them was so enraged to hear that so considerable a loss had befallen the Crown of Spain, that out of madness he took a picture he had of the cardinal's, and having run it through several times with a pen knife, at the eyes and the heart, put it into the flame of the candle and burned it. The wounds given the paper, did that great Politician no great hurt, but had he ever discovered the exasperated inclinations of these creatures of Spain, he would have taken a little more heed of those, who, under the name of Jesuits, would make ●he world believe that they live out of it. Another of the same society having observed that an unskilful Graver had made a very wretched draught of that gr●at Minister of state, bought up abundance of them, and having made them up into packets, sent them to div●rse Colleges in Spain and Germany, saying, that he would have his Brethren to see the Picture of that Devil. These sallies do indeed speak something that is childish, but they are withal conclusive Arguments of their malice against the Crown under which they live.  
When some Bishops have ordered Te Deum to b● sung, and public devotions to be made in acknowledgement of the happy success of his Majesty's Arms, I have often heard, sometimes one, sometimes another say, I am content to pray heartily to God, not that he would prosper his majesty's Arms, but that he would stay the cou●se of their bloody victories, and confound the counsels and designs of the Cardinal, who sets all Europe on fire, to satisfy his own vain glorious humour. What will all w●ll affected French men say of those that persecute the state even in their prayers? If th●y consider their proceedings ever since their first coming into France, they will find, that, if this hypocritical Body ever discovered any respect to the Princes thereof, it hath been merely in order to its own concernments, and is no longer dutiful and obedient to the sovereign power, than it is flattered a●d loadenwith benefits thereby. From the acts of hostility which they exercise aga nst their lawful superiors the Bishops, when they are countenanced by the Court, you may imagine how violent and furious they will be against the civil Magistracy when ever the Pope shall think fit, in their particular quarrels, to protect them. I shall say more, when, in a book it is in my thoughts to write concerning their Institution, I shall take occacasion to explicate the Rule which obliges them to stick to one or the other party in the differences that happen between Christian Princes. In the mean time I wish France may open its eyes, that she may take heed that this generation of Vipers which she feeds in her breast, do not at last, to her destruction, eat out their way through her belly and her bowels.   

CHAP. III.  
An endi●ement of Encroachments and Antidates put in against the Jesuits.  
THose things whereof most men agree in their judgements, are commonly grounded upon some truth. Of a thousand people in France that shall take occasion to speak of the revenues of the Jesuits, nine hundred shall accuse them of being too much inclined to the things of this world, and I dare affirm, without running the hazard of doing truth any injury, that to procure them they make nothing to supplant Orphans and Widows, nay, think it not much to oppress, by false contracts, tradesmen, and the poorest sort of people. When I was sent to preach in their Priories, and was accordingly obliged to hear the complaints and lamentations of those afflicted people whom the Agents of the society had, by pure quillets and surprises in the Law, deprived of those little inheritances which had quietly passed from Father to son. I could not forbear blushing, insomuch, that the confusion, wherewith my face was covered, proved an argument to those innocent souls, that I had no hand in their rapines.  
But not to insist upon the particular proof of a truth, which the tears of so many that suffer thereby, sufficiently confirms, it shall be enough to produce one example by way of argument that shall take away all answer and further objection. The Jesuits having taken possession of the Priory of St. Macaire upon the Garonne, at a time when it was worth but five hundred Crowns per ann. they have found out so many inventions to improve it, that it is at this day very well worth twelve thousand Livers a year: which how it could be brought to that height without the destruction of houses and ruin of Families, I leave it to be considered. The Mannor-book which Francis Soviller made of the tenements of that Benefice, heretofore so little and now so big, discovers much of their earnestness in dispossessing the Tenants. And if the Parliament of Bourdeaux take no course to curb their insatiable avarice, they are in some thoughts to dig up all the posts on which are fastened the Tolls and customs of the old Dukes of Guienne, or to set up new ones if need be, so to grasp all the estates of the Country. Hence comes it, that when they have once found out by their subtle insinuations that some poor Labourer hath nothing to defend his title, they desire no more, they presently fall upon him, they produce some old manuscript and presently devour him. But to press this point more home, we will make it appear how they grasp at other men's estates by manifest forgeries.  
Monsieur Dedie, a person of very good quality, and a Citizen of Bourdeaux, will haply think himself obliged to me, for the Secret I shall now reveal, which must needs bring him in a round Sum of money, if he will but call these Forgers to account; and I shall engage the Parliament of Bourdeaux, by entertaining them with a piece of Forgery which it concerns them to see punished. The wolves when they have devoured the Lambs, are ready to eat up one another. If the Provincial Malescot had not been so eager to persecute Peter Dubois, a Priest of their Society, a●d brought him almost to the point of being cast out of the Order, for having discovered to the Sieur Bosquet, Rector of the College of Bourdeaux, that the said Malescot and Sabbatheri Procurator of the Province for the Jesuits had committed an Antedate in the business of T●llac against Monsieur Dedie, that piece of Forgery had been kept as secret as a many others which they are guilty of, and a falsification of so high a nature had not so prodigiously broke forth among them. It is then possible that the crafty may be snapped in the web of their own craft. The revengeful Provincial, was extremely deceived, when he took Peter Dubois for a fearful man, and a person unable to manage an affair of any consequence, for he afterwards found by experience, that he, though a Limousin borne, was none of the weakest kind of men. Had Malescot used any thing of dissimulation, the other good man had stirred no further in the business, but, having sent for him, partly to frighten him by menaces, partly to be informed how he came to understand that he and his Procurator Sabbatheri had antedated the Deed, to possess the Society of the Tillac, an estate that had this privilege that it was repurchaceable within a certain number of years by the next of kin, Dubois began to mistrust there was something in the wind, by the interrogatories that were put to him, and having made him answer, that he had it from one named Riviere some time Clerk of the College, but at present a Curè between the two Seas, in the Archbishopric of Bourdeaux, who was fully acquainted with the whole business, he perceived by the reply of the Provincial, that it stood him upon to lock well to himself. To avoid therefore being surprised and declared an Impostor by the cunning practices of Malescot, he took three Priests of the most considerable of the house, hid them in his Closet, to the end ●ey might be witnesses. Having so done, he got the taid Riviere to his Chamber, and increating him to selate to him, with the same confidence as formerly, ●how the falsification aforesaid was carried, the other, thinking himself alone with Dubois, clearly discovered the order they had observed in the antedating of the Deed, as also the reasons, for which it had been done in that manner. All which passed, he engaged him to secrecy, for fear, said he, that some one of us may come to be hanged for it. And yet for all this, the crime had not come abroad, but that God, who of many forgeries, is pleased that some should come to light, so ordered things, that the Provincial must needs persecute the said Dubois, and that with so much injustice, that those who heard the bloody rebukes he caused to be given him, during the whole time of Dinner, he having caused him to kneel down at that which they call the low table to receive them, could not forbear the shedding of tears thereat, but above all, those, who had been secret witnesses to the verification of the Antedate by the said Rivere, perceiving the implacable fury of a guilty Provincial, treating with so much indignity an innocent subject, gave the glory unto God, and, formally proving to the general Mutius Vitteleschi the truth of the falsification, demanded justice. The discovery was now gone too far, and men's minds too much exasperated to be denied it. However, to prevent it from coming abroad, especially to the knowledge of Monsieur Dedie, the party concerned therein, an information was received in, and, to satisfy in some sort, not so much Peter Dubois, a Monsieur Dedie, who seemed to be very much in's censed, it was ordered by a personated piece of▪ justice, that Sabbateri should be sent to some other place, Dubois was honoured with the Procuratorship of the College of Bourdeaux, and the Provincial Malescot, when his time was expired, instead of being sent to the Gibbet, or at least according to the Monastical orders to perpetual imprisonment, as convicted of Forgery, was sent out of the Province, in appearance, as if it had been to banishment, but indeed, to be Rector at Tournon.  
Good God; what kind of Goeurnment is this that raises crimes into the Throne, and puts the virtues into chains. If the civil Magistrate justly condemn a man to death for an Antedate, what kind of justice is that which is observed by the General of the Jesuits, who bestows Rectories on those that are canonically convicted of having falsified a public contract. And yet some will tell me that after all this, employments are not bestowed among them but according to desert. Sabbatheri and Malescot are old sinners, who, as I believe, are yet alive. If Monsieur Dedie hath the courage to go through with it as he seems to have, it is in his power to make these two ancient men, aged above seventy years, to see their last day upon a Gibbet.  
The Antedate was verified against the consent of the Superiors among the Jesuits. As concerning the verification of it in Parliament, there are many witnesses to be had that are not of the Society, such as having quitted the Order cannot be ignorant of a crime so generally known, as Monsieur de Abillon, M. Le Abadie, M. Baut. M. Colon. M. Debou●● etc. Of those that are still of it, Peter Dubois is yet living, and in the college of Bourdeaux: Arnold Bohyre, who was the Commissary appointed by the General, is also living, if they are not dead within these seven or ●ight months. Thus have I given undeniable proofs as to this business, to the glory of God, and the discharge of my conscience. The business of the Tillac hath been since t●ken into consideration by the Parliament of Bourdeaux.  
What then may be concluded from all this, but that it is clear, as noonday, by an illustrious example of justice, that that Body which pretends to so much purity, is convicted of the most horrid falsifications. For the ancient answer is not to be allowed in this case, that crimes are to be attributed only to particulars; here the Provincial acts, as representing the whole body, in the quality of head thereof, and Sabbatheri in the quality of principal Procurator, and the most considerable person in relation to temporal affairs. Both these eminent men in a business of very great consequence commit an Antedate. Such as are guilty only of trivial Falsifications are taken, but great ones escape. It concerns the public weal of the state, that care should be taken, that these devourers of widow's estates and Houses should at last be surprised in their Villainies, that so there may be a check given to their violence and covetousness, and some quietness may be afforded those many persons that are persecuted and undone by their continual vexatious suits at Law.  
I shall take occasion upon some other account to discover how these reformed ecclesiastics make it their business, when they hear the confessions of the Concubines of Priests, to persuade them to engage their Ruffians to resign up the fat priories they are possefsed of to them. I have a pleasant story to entertain my Reader with some other time, how they abused the simplicity of a common whore, to obtain the priory of Ligug●, within the Diocese of Poitiers. But here I confine myself to the discovery only of great and enormous crimes.   

CHAP. IU.  
The Jesuits arraigned at the Bar for the murder of abundance of little Children whereof they have the oversight.  
THose graceless and debauched Women, who are so inhuman as to murder their own children after they have brought them into the world, to the end that they might drown in their innocent blood the knowledge and conscience of their Lust, are justly rewarded in the Commonwealth with Gibbets and general execrations. The memory of Herod the Ascalonite, hath been looked on with the greatest horror for these sixteen hundred forty and eight years for putting to death so many innocents', whose sad fate, even to this day, raises compassion in the hearts, and tears in the eyes of those that read their history. The Nile hath long since blushed at the cruelty of Pharaoh the most abominable of the Kings of Egypt, and hath been ashamed to feed her Crocodiles with humane flesh by the commands of that horrid Tyrant, who caused the children of the Hebrews to be drowned assoon as they came out of their Mother's wombs. These acts of barbarism have ceased long since in Egypt, and those Massacres are no longer exercised in Palaestina, though it be under the power of the Turk. But these bloody murders and executions are translated out of strange Countries into the Province of Guienne, in France, and are now exercised in Bourdeaux, upon little children that are either exposed or found there: and yet none bewails their misfortune, or opposes the fury of their Murderers.  
Of the Citizens of Bourdeaux that shall come to read what I now write, some will be astonished at the first, discoveries of a villainy they so little suspect, though it be committed in their City, nay, it will haply be a very difficult matter to persuade them that a crime of this nature should with any probability be charged upon a sort of people that are Priests▪ Others, who have looked more narrowly into things, and have observed that of a many bastards that are brought to the hospital of St. James, there is hardly one to be found there, will certainly take occasion to multiply the suspicion they have had a good while, and will conceive a jealousy, that there may be some kind of murder committed upon those poor exposed Christians. In a case of so great concernment to the public good, I shall think it sufficient for me, simply and as in the presence of God, to examine the state of affairs, and after I have communicated my own opinion and knowledge of the business, to leave you to be the judges thereof.  
Those who do live, or at least have lived but some few months in Bourdeaux, know, that in the great street that lies upon the Ditch, not far from the Guild hall of that City, there is an Hospital, appointed for the reception of the Pilgrims of St. James, as also for the reception, entertainment and education of such children as either the necessities, or the cruelty of the Mothers advises them to leave in the streets or highways. The benefice destined to defray the Charges of that hospital is of a vaft and very noble revenue, and was bestowed upon the Jesuits with all the duties and privileges belonging thereto, in such manne● that they cannot justly deny either entertainment to such children as are found, or Lodging, relieve, and appointed charity to Pilgrims. The Jurats of the City, who in the quality of public Magistrates are obliged to look after the government of hospitals have never yet examined where those children are▪ that are found up and down in great numbers; or wh● brings them up; to what age, or what becomes o● them, etc. Thence comes it that the Jesuits have had, and still have the opportunity, not only to swallow down the revenues of these poor exposed children, but also the convenience to disburden both their College and the world of them without any noise.  
To insist particularly on the several ways which they have found out to dispatch the greatest part of these Innocents', is a business of more than ordinary difficulty, for the crimes themselves being horrid and monstrous, the ways whereby they are committed are secret and full of mystery, and the management thereof is confined to a very few hands. And yet it is not hard to imagine, that they make use ●f several inventions to put them to death, and this is so obvious, that the mere examination of the business by the Magistrate, when ever it happens; will clearly discover them to be either the formal Murderers of them, or at least the occasions and instruments of their death. Of whether of these two they be convicted, it matters not, the crime is infinite, considering the great number o● children that are destroyed.  
I was never, I must confess, but once employed to bestow Christian burial on one of those children (for to smother the mischief as much as may be, and to prevent all suspicion, it is the business of one certain Priest to stand ready to put on his Surplice and Stole, and to bury them with the ordinary ceremonies) but, I here speak it conscientiously and at the feet of Jesus Christ, I perceived that very time, that the cloth it was wrapped in, was all bloody; Seized with compassion at the sadness of the spectacle, and desirous to understand whence it came to pafse that the little body was bloody, Huguet▪ a Master Shoemaker by his profession, who was the keeper of the Hospital, and was present at the enterrement, with a Lay-Brother named Philoleau, made me answer, that the▪ woman that nursed it, one that had not many days before reformed herself of her naughtiness, and resolved to lead a better life, making a virtuous resiftance against certain Ruffians that would have had their pleasure of her, they were so exasperated at her refusal, that blinded with fury they crushed the legs of that little child, and so murdered it to be revenged of the Nurse. I could not be satisfied with this answer, for after I had done the last offices of Christianity to that little one, I went my ways to Francis Irat then Rector of the College, and gave him a faithful account of what I had seen with my eyes, adding that the Syndic was obliged in conscience to make inquiry about that crime, and legally to prosecute those that were guilty of the murder committed on the body of an exposed child, for whom we were engaged to be accountable. Answer was made me▪ very much to this effect; That were to take too much upon us, this little one is now in Paradise, and therefore, what necessity is there to squander away the revenue of the college to revenge a crime that hath delivered it out of the miseries of this world. I had made too much noise to be called a second time to any such service, I spoke too loud, the lay-Brother was charged not to call me any more, so that ever from that time they have employed, in this last ceremony, a certain ancient man named Ignatius Lentillac, who is since dead of an Apoplexy.  
One single circumstance is enough to discover enormous crimes, and put the civil Magistrate into the tract of Truth. One drop of blood scattered by chance upon the clothes of a murderer gives much light to find what he hath committed. What I have said deserves to be taken into consideration, and certainly there is no Citizen of any worth or that any way concerns himself in the public good, but will cry out, that the Magistrates are obliged to take notice of what passes in the adminiftration of that Hospital; I dare undertake, that if things were legally and strictly examined, as they ought to be in a business of this consequence, it will be found▪ that, of thirty innocents' that are received into that house, (no longer a house of charity, but a slaughter-house of cruelty) there shall not be three alive at the years end. I appeal in this case to the consciences and sound judgements of the Judges, whether without a general mortality, it is possible so many children should perish, and not be either cruelly killed, or dispatched hence more gently by some secret invention, which, after they have pined away for certain days, carries them insensibly away. It would be thought, that, according to the ordinary rate of mortality, of ten children that are born in the Commonwealth, the better half should live some years: and to speak suitably to the common course of humane occurrences▪ it may be said, that of ten there do not die three within the year.  
It is further to be considered that these little exposed ones are the more to be pitied, for that it was not long before that they had with some difficulty escaped death in their coming into this world, for had they been weak and unlikely to live, their mothers had not exposed them in the streets. I never heard of any that they found dead. The shrill crying of many of them who thereby awaken those that have their Cells towards the streets, is an evident argument that they are strong and lively. The swathing-cloaths wherein they are found very handsomely wrapped, their names written and put into their bosoms, or instead thereof salt, if they have not been baptised, and other little circumstances, arguing that the Fathers and Mothers did all they could for them, do sufficiently signify, that, though they are forced to forsake them, yet they doubt not but that they are safely disposed into a good and charitable house.  
Whence comes it then, that they die in such great numbers, and that at this day, the Jesuits, if they were called to account, cannot hardly show one of them, unless they be, by some great chance, the children of those who have sent considerable sums of money, by some faithful Mediator, to the Procurator or to Brother Philoleau, and had entreated them secretly to have a care of a child that should be brought with such and such marks? For these having no other design then to conceal their loves, and a certain tenderness for the reputation of those maids whom they have had their desires of, are content to be at the charge of all things necessary for the entertainment of the fruit of their own bowels; and in such cases, the Jesuits are not only no losers, but great gainers, at least so far as the obliging of a good Nurse amounts to. It is not for a person of my quality to read Lectures to the Magistrates, but to discharge my conscience into their breasts, for the public good One of the ways which these covetous horse leeches make use of to remove out of this world so many innocents', is, to make choice of very poor and necessitous women, who forced by their necessities to embrace any course to get a little money, undertake to suckle and nurse up these little ones, at such a pitiful rate, that it is impossible but that both nurses and children must starve.  
Hence comes it that within a little time after out of pure want of nourishment, the foreheads of these little wretches are full of dirt and earthiness, their eyes sink into their heads, where there should be cheeks there are only pits to be seen, their bones start out through the skin, so that at last the fatal morning comes, that the nurses brings them home stone dead and dry as skeletons. Ah Merciful rede●mer of mankind▪ who sometimes out of the bowels of thy infinite lov● and indulgence saidst to thy Apostles Mat. 19 14. Suffer little children to come unto me and forbid them not, for unto such belongeth the Kingdom of Heaven! Shall it be lawful for a sort of Barbarous and profane wretches, that call themselves Religious men, to make havoc of the Estates and lives of so many little one● b●●ti●ed into thy Faith, and to starve them in a Christian City, in a time of abundance and plenty, and this in a wealthy hospital purposely built by the charity of some good men for their entertainment? And all this while their Murderers live upon their cost, and grow fat upon their revenues.  
Another way they have to dispatch them, which is no less convenient than the former, in order to their design, is, to put them out to debauched women, such as endure a certain martyrdom for their lust and lubricity, in the diseases consequent thereto, and such as in whom the French Pox is a familiar and pardonable infirmity, by which means these little babes come to suck poison in stead of milk. To which may be added another trick of these cattle, viz▪ that having left them crying on the ground or in their nests for a long time together, without ever taking them up, it is so long ere they get them suckled by some wholesome and charitable woman, that it is easy for a man to conjecture, nay indeed, to be confident, that they rather wish them dead then alive. The other more mysterious, and more horrid ways will be discovered to the Judges, when they shall be pleased to call them to account for so many children.  
What I have further to say as to this point, is, that not content to make havoc of the reveneves of these little exposed infants, and to put them to miserable deaths, they have found out a way to ga●n money in that troublesome employment, and n ache an advantage of that which they ought to do out of duty. All the world knows that they have removed all causes relating to this Hospital to be tried at Grenoble, which they have done for two considerable reasons. The first is, because they might not be within the jurisdiction of the Parliament of Bourdeaux, which being near might judge of things more justly and with more expedition. The second, that they might the more abundantly milk their purses who were either suspected or convicted of having exposed their children. For, the fear of making a long and troublesome journey, and that withal very chargeable, obliges ●hose, that are either guilty or accused, to purchase their quiet with money. I have heard the Lay-Brother James Philoleau, through whose hands all these things pass, affirm, that he had received more money in one year since the causes were removed to Grenoble, than he had done in twenty before. But especially if some Scholar or Merchant falls into their clutches, who either would not or durst not undertake that journey, to make his own defence, they treat him so unmercifully, that they squeeze out of him as much for one child, as they will make to serve for half a dozen.  
There's no necessity I should entreat the Judges, to take this discovery, which I have made for the public good, into their consideration; the blood of these innocents' cries more loudly in the ears of Justice than that of Abel, and there is no reason in the world that these unfortunate little ones, whom the Fathers and mothers expose to the mercy of others, should be murdered by the Jesuits, and be so miserable withal as not to find Magistrates to revenge their death and ashes.   

CHAP. V.  
An information put in against the Jesuits of the Incontinency they are guilty of in their Classes.  
IT is only for the bright eye of Heaven to shed its rays upon ditches and dunghills, without any danger of derogating any thing from its purity or losing aught of the lustre of its light. It will therefore be hard for me, either to fasten my own, or direct the reflections of my Reader on the impurities which I can prove the Jesuits guilty of, without running some hazard of corrupting our imagination by impure thoughts. But the God of purity, who expects, that, in order to the public good, such enormous villainies should be discovered, will preserve us by his grace, so as that we may go through these pitchy reflections of vice and filthiness, without being de●iled thereby.  
Ignatius Loyola, hath, to spe●k properly, left behind him but one Rule for chastity, but, because he hath recommended it to his Monks, that they should not propose to themselves, the purity of the greatest Saints, nor yet that of the blessed Virgin Marry, but Angelical purity, by keeping their bodies in all cleanness, he hath put them into a despair of ever attaining it. And thence it comes, that not being able to make it appear that they are Angels, for they are but too too carnal, they have discovered, especially of late, themselves to be men, and those not the least inclined to sensuality and fleshliness. The ordinary sort of people who see them converse with so much familiarity with the zealots of the female sex that come to them, and spend three or four hours with them in frivolo s talking cheek by jowl, think them as free from these uncleannesses, as the highest sphere of celestial bodies is from the impressions of the Earth. But these prating gossips, who, under the cloak of devotion and these ordinary familiarities, carry on a lustful love, know very well how much they are given to the flesh, that is, with as little remorse as the crows after the deluge, were to the carrions. You would, from their ●ersonations in the business of devotion, infer, that ●y a certain elevation of spirit they were soaring up in●o the sanctuary of the Divinity, as e●gles do into the ●osome of the sun; but I can, on the contrary, assure ●ou, that the greatest part of these lewd wretches, are like those filthy vultures, which by the height of their flight make as if they were sentinels for the safety of heaven, and went a round for the preservation of the earth, when in the mean time they have their eyes fastened here below to seize upon the first carrion or serpent they shall see rotting on a dunghill.  
The Jesuits ever did and still do make it their business, to persuade these deluded and credulous zealots, that their sect does incomparably surpass all other Orders in point of purity; but for my part, who have lived a long time among them I shall not subscribe to this proposition. Nay, I dare further affirm, that if there be not a greater observation of chastity in other convents, than there is in the Jesuits colleges, it must be said, to the confusion of their Institutions, that purity hath forsaken the Monasteries, as the satirist said long since that she was fled out of the world.  
I can, without injury to the Jesuits or truth, affirm, that there is hardly any crime in point of lubricity, whereof I shall not prove the Jesuits guilty, and that without going any further than three or four Colleges in the Province of Guienne where I have lived myself. I will make it appear to all the world, that there is not any kind of Villainy known among mankind, which some one of them hath not practised. Le● us then begin with the abominations they commit in their Classes.  
It is a prerogative proper only to God alone to look into the thoughts, search the reins and sift the hearts of men, far be it from me to think of entering into that Holy▪ of Holy's, since it is a kind of sacrilege in man to think to examine the folds of that little abyss. But to measure them according to the account they give among themselves of their temptations, it is out of all controversy, that the greatest part of them burn with concupiscence like so many inflamed firebrands. The e●teminacy, the lascivious touches and embraces, the pollutions, and the impurities, which are so common among the younger students, that they never come any where but they leave the tracks and indicia thereof beh ind them, to the horror of those, that have any, for such miscarriages, are but too too pregnant Arguments to prove their uncleannesses beyond all ordinary imagination. There are among them Regent's, that have made it no difficulty to persuade their Scholars to unchaste gropings about the body, to raise in them the gre●ter inclinations to commit that abominable filthiness which nature trembles at; in so much that some of them coming afterwards to be of the Society have accused these Sodomites to their Master of the Novices. Here my ink turns red, that I am forced to write of these filthinesses.  
The College of Lymoges cannot deny, that one of the Regent's there, whose name was Sanguiniere, having several times called to him and taken a side a gentile handsome youth, upon the Sundays and days of recreation, under pretence of correcting his exercises and compositions, entertained him with amorous discourses, and caused him to feel him with so much passion, that, growing more and more habitual in the mischief, his lust blinded him, and induced him to persuade the young lad to come into the great chair whence he read his Lectures, ut inter manus illius se pollueret, while his fellow-disciples were busy about their exercises in the Class. I have myself, when I was perfect in the College of Again, surprised the Master of the fourth Class named Francis Mingelousaux, ardently kissing, and hugging between his knees and arms, a young gentleman one of his Scholars. The child, who was innocent, and had not the least thought of his villainy, imagined himself extremely much made of; but had his Father, one of the most generous persons in the Country, had but the least notice of those infamous caresses, what reputation soever the Jesuits might be in, he would have cut off his ears for it.  
Did I make it my business to give an account of all the rest, who during the time of their Regency fall or have fallen into this infirmity, I should in the first place summon in those of the great College of Bourdeaux, and then running o●er the rest one after another, and so ending with that of Fontenay, I should discover in every one of them some beastl●esse of that nature. They cannot keep their hands quiet without feeling, nor their mouths without kissing, insomuch, that it is grown an ordinary expression among those Scholars who look more narrowly into passages, to say, that, such an one, naming him, is our Regent's young Mistress. Those abominable Sodomies which some of their Regent's are guilty of, are ordinary, not only in their great Academies, where they have choice to that purpose, but they are also predominant in their smallest Colleges and Residences, so general are ●hese horrid practices grown at this day in that Society. Two young Scholars of the little town of St. Macaire, made complaint to their parents, and the Parents to the Superior of the place, that one Gervase, their Master, had forced them, and gave such a particular account of the place, the manner, the circumstances, that it would have been no hard matter to have convinced him of Sodomy. Christopher Penaud, perfect over the said Gervase, is an irreprochable evidence of this conviction, since that he was the person appointed by the Rector of Bourdeaux, to make true and secret informations of the business. There are some persons of the highest quality, in Baurdeaux, who know, that Leonard Alemay hath caused them to be untrussed, out of no other design, then for to contemplate their nakedness. Then to whip them deliciously and wantonly with the hand is but a pastime with these insamous Gomorrheans, whom God will no doubt provide a fire for, if they do not reform themselves of a sin which covers nature with shame and confusion.   

CHAP. VI  
A second Bill put in against them for their Impurities in their Visits.  
PHilip the second, of Spain, the grand Protector of the Jesuits, and a prince of a very excellent wit, having one day a mind to be a little pleasant with them, asked them how it was possible they could be chest when they had the liberty of private and familiar entertainments with all the fairest Ladies of his proud Court? We have, replied they (taking the relation upon the credit of their own Historian) a certain HERB, which we always carry about us whereby we avoid the dangers and temptations of impurity, and overcome all the assaults of concupiscence. Being very much pressed by that ingenious Monarch to give him the name of that herb, they answered, that it was called the fear of God. But I dare assure you, that, if they had it then, I am certain they are now so far to seek for it, that they have not so much as the seed left, and that it is long since it hath grown in their Garden. Let the Reader judge by the following discourse whether, before they go out of their Colleges, they remember to take along with them that excellent preservative of the Herb.  
It is then in the first place to be observed, that the greatest employment, and the main business of the Rectors, assoon as they are arrived to that office, is, to separate as it were whatever is excellently scattered up and down the Tribunals of the other Confessors, to make for themselves a grand Court of Justice, where there are not to be admitted any but the flower of all the young Gentlewomen of a City. To bring this to demonstration, it will cost a man but a quarter of an hour's reflection, that is to say, but the pains of casting his eye one Sunday on the Shriving seat of a Rector. One of the inventions they make use of to draw these silly she●p into their fold, and to decoy these innocent Doves into their Dove-coat, is to ply them with so frequent visits, that many discreet men are scandalised thereat. 'Twas an accident befell Peter Guales, during the time of his Rectorship in the College of Bourdeaux, that he was so strangely besotted with that kind of fondness, that he could not spare so much time as to be present at the Orations of the Regent's▪ upon the renovation of Studies: as conceiving that little time, and so precious in respect of the glory of the College, better employed in effeminate visits. It was proved against Franton Gadault, Rector of the College of Fontenay, and Peter Requier his successor, that they had visited Ladies of eminent quality (whom out of the respect I bear them I fotbeare to name) for whole years together, five or six times ● 〈◊〉 〈◊〉 many ●●●es once or twice a day, and the more to blind their lay▪ Brethren, lest they might take notice of that excess of familiarity, as they had the power to take into the City with them whom they pleased, so they every time changed companions. Can any man be so lost to all observation, as to imagine, that, if the magnetic force which drew those unclean Birds thither were not lodged in the Sex, they would bestow three or four hours every d●y upon the cultivation of their Souls▪ when th●y do not take their ignorant Brethren into their Chambers to entertain them with a word of God, once in a month.  
I am very much troubled, that the qualities of the persons I should defame by my writing, obliges me to conceal abundance of misdemeanours, whereof the discovery would make husbands run hornemad, and prove the destruction of those silly women, whose honour had yet been unstained, had i● not been fo● those insinuating Villains. Father Dancereau, one of their Order, dares not deny if he be juridically interrogated, but that he ha●h confessed to me, that a Jesuit, whom he forbore to name, had abused a young Gentlewoman, in the little space that was between her bed and the wall, she pretending herself to be sick, and he, that he was come to visit her, and comfort her with discourses of devotion. Father Anthony R●sul, of the same Society, hath declared to me, that he had observed the same thing through the distances of the curtains, at a house in Poitiers, where Father Bonner▪ was upon a visit, to take the same pleasure with one of his penitents. The same F. Ra●ul repeated to the Superiors, that coming out of a garden into which he went to say some prayers, he had found one of their greatest preachers, locked into a Chamber w●●h a married Gentlewoman; and had surprised them in so 〈◊〉 disorder, that the Woman, who c●me to open ●●e door, was as red as fire. At the first beginning of the College of Fontenay, when the Jesuits we●t single, one of the Society, whose name was 〈◊〉 who was come thither out of the Low country's, being transported by a strong temptation to go into a house to visit a maid, took her at advantage, and fastened on her, contrary to the ordinary camion of those Zelots, with so much earnestness, and withal with so much hazard of being d scovered, th●t he was surprised in the action. Francis Robin, one of the most prudent men of their Order, made it very much h●s business to cover that ignominy; But the business broke forth wi●h so much violence, that, notwithstanding all his prudence, they were forced to translate Galopin thence, to smother the scandal as much as might be  
Gil●●rt Rousseau, being upon the Mission at Ner●●, had such srequent conversations, and that with so much privacy▪ both as to active and passive visits▪ with his laundress, that at last she was with child by him; but n some measure to conceal so notorious a villainy, committed in a City where the reformed Religion was publicly professed, as being such as must needs have tended much to the disparagement of the Jesuitical Apostle, a blind report was scattered about the place, that the Ministers of the Reformation, had purposely invented the calumny, the more to discredit their Adversary. But the thing hath been made so demonstrable since, that, being myself about six years since at Monsieur Mombet's, (who shall justisy all I say as to this particular) in the parish of Cerignac, in the Diocese of Condom, in the presence of several persons of quality, and two Jesuits, who were upon the Cardinal Mission with me, a Gentlem●n then present proved the thing so clearly, that we were all at a loss what to say to it, and had no other reply to make, but that it was no hard matter to invent a calumny against a Virtuous man. The Fathers, Dominick Mombet, and Peter Desseinier, of their Society, my Colleagues at that time, can witness, if they dare, with what constancy, and by what testimonies and arguments that person of quality made it evidently appear, that the wench had been carolled by that Jesuit, who notwithstanding his being guilty of such an insamy, is nevertheless thought fit to be at this time their Provincial.  
If I should now affirm that John Delvaux, one of the most eminent Confessors that have been for these twenty years in the College of Bourdeaux, had dep●rted from Graves les aigrieres, whither he was sent, to go, in the day time, all alone, to see a wench that had a very ill report, I have my evidence ready to prove it, John Ricard, and Francis Ducruex. ●or wh●n these two lecherous Elders, had sifted out of the poor wench by way of confession, (let the wo●ld but consider how far these people are to be trusted with a secret) that Delvaux had often had the use of her body, they accused him to the Provincial, and proved the crime, not so much out of any zeal to justice, though the Confessor were really guilty, as out of an implacable emulation, which they were both possessed with, to see him acquit himself of his charge with more reputation. I shall say nothing of the beastly actions of James Beaufe's, though they are notorious enough, in his Visits of Beard, and sor which he ha●h begged pardon on both knees of Arnauld Boh●re his Provincial. I forbear to mention the disgraces and infamies which this Brother Coadjutor frequently f●ll into, one whereof was that, having gotten one of their Tenants maids with child, he was by the judgement of those that h●d the business under consideration, posted of a sudden from the College of Again, under the name and in the habit of a servant, to vindicate the reputation of the College, against a confident wench that brought them a child, and laid it at the Gate. Nor shall I much insist upon the freedom which many Jesuits take in their ordinary conversations, to touch the cheeks, feel the breasts, and put their hands into the pockets of women, as being faults, that, truly considered, are indeed great, but, compared to the enormous lubricities I have yet to relate, venial peccadilloes.  
The history of Father Olive, a famous preacher among them, might very well pass for an absolute Romance, were it not as notorious, and well known in the Order, as the Sun is in the Firmament. A certain waiting gentlewoman whom he had cajoled into the professed house of Bourdeaux, and had often seen in some corner behind a door, gave him a meeting at Port de saint Marie, about two Leagues from Again where he was wont to preach in the Lent time. Love, who is many time guilty of childish inventions, the more to conceal himself, put it into his head to give out, that she was his Niece, and, to the end he might have the enjoyment of her with more freedom, to pretend, that she was come, to give him an account of some affairs of consequence relating to their Family, and to entreat him to go along with her into the Country, after he had made an end of preaching, to take some order about the division and settling of certain Inheritances▪ The Lay-Brother, John Testis, by name, but not such in effect, was not sensible of the personation, but thought it a great matter of edification, to see that the Gentlewoman was disposed into a chamber by herself, though in the same Lodging, and submitting his judgement, by a blind obedience, to that of his superior, imagined that all the familiarity he saw between them was no more than might ●e between Uncle and Niece. To give an account of all the trivial businesses and Embassies wherein this crafty companion employed the poor Brother, that he might with more freedom prosecute his enjoyments with his dear Niece; The journeys he put him upon thence to Paravis, whither he could not go without crossing the River, to the end the Preacher might have the more leisure to discharge himself in the afternoons of the burden of his Sermons into the bosom of that impudent strumpet; the commands he laid upon him to go to bed betimes, under pretence of Charity, that he might slip the more imperceptibly into the chamber of his minion, these I say were shifts and evasions that were mysterious to the poor ignorant Brother, till that being questioned by the Superiors at his return, where he had left him, he began to comprehend them, and was satisfied the Niece was no better than she should be, that is to say, a common Wench. What do you imagine Readers of these stories whereof you had not the least suspicion. If you have been so mistaken, as to think the Jesuits much to be celebrated for their chastity, be undeceived as to that error, and assure yourselves that they, by their insinuations and compliances seduce more women and maids to naughtiness then all other Monks and Pryers besides. I have understood from one of the Order that had been admitted to the profession of the fourth vow, that a woman addressed herself to him, saying, that she was much courted to a carnal kindness by certain Priests, but that she was resolved not to affect any but Jesuits, for they are mo●e discreet and circumspect. I know the wife of a Lieutenant General of a Maritime place, whom for the respect I bear him I name not, who hath had some secret dealings with a Jesuit, a great Philosopher. I know that of a King's Attorney in the same City, who takes occasion too too often to invite into the Country her ghostly Father a Jesuit, a person infamous for his uncleannesses in Lymoges and Perigueux. Were it as pardonable in me to name the great Ladies, as it is for me to give the names and surnames of these zealous stallions, I should make Gentlemen tremble, Presidents shake with indignation, Counselors blush beyond their Robes, Advocates change colour, nay, Treasurers and Governors of Frontier-places look pale upon the business. But I must here do that out of discretion which the Persians do in their ceremonies, put my finger upon my mouth, and admire these inexpressible Mysteries.   

CHAP. VII.  
A third Bill, of villainies, committed by the Jesuits in their Churches.  
'tIs a wise saying of the great Augustine, because God is every where by reason of his immensi●●, there is a happy necessity lies upon us to live according to the ●ules of Justice and right reason, since that whatever we dye, is done in the presence of a God who is a just judge▪ and sees all our works. There is not any place either sacred or profane where men may take a permission to defile their bodies: but a filthy action, which were simply a sin done ●n some places, becomes an enormous crime, and a monstrous sacrilege committed in the Church. That man, whatever he be, who is guilty of any thing of insolence in the Temple, is a criminal, but the Romanists are much more reproachable as to this point than we are, when they profane their Sanctuary. For since it is the general belief among them, that Jesus Christ resides presentially in body and soul under the species of bread, which are preserved upon their Altars, it must needs follow, that, when they come to commit uncleanesses in those holy places, they are not simply thought to have sinned in a Temple, where God is adored, but also in the very sight, and in defiance of Jesus Christ, who, in flesh and in bones is in their Tabernacles. I have already satisfied the Reader that the Colleges of the Jesuits are so many Cages full of the uncleannest sort of birds, I shall by the ensuing stories discover how far they are chargeable with sacrilegious villainies.  
I cannot meddle with these common▪ shores of lewdness, but that the more they are stirred the more they stink; but I must run the shame and inconvenience of it, that people may take the more heed thereto. Let it then be observed that the most ordinary place where they act their more lascivious parts, is the Church; when they are any where else, they have companions, and their presence racks their wits to find out a thovand shifts and inventions to avoid suspicion, and elude the observations of those Aristarchus'. But in the Church they are alone, with their sweetings, the founder of their Sect having it seems been of a pious persuasion, that the veneration of the Altars would b● a sufficient preservative against all abominations in that place. Thence hath it happened, thence does is▪ daily happen, that of the house of Prayer they make a den of Thiefs, for there lies the scene of their lascivious discourses, venereal embraces and feelings, and the mutual pledges of reciprocal affections, insomuch that, were there a necessity their temples should be sanctified by new consecrations, according to the Canons of the Church of Rome, when any uncleanness hath been committed therein, it were but requisite the Churches of the Jesuits should be new consecrated once every eight days. Of above fis●y instances I could produce hereof, I shall insist but on three, that so I may the sooner disengage myself from these polluted and infectious places, and come into a little fresh and wholesome air again.  
Maniam, the most illustrious and most admired Preacher that the Jesuits have produced these twenty years, of those that have come up into the pulpit of S. Didiers at Poitiers, is one of those many that have profaned their Chapels. This abominable wretch having made it his design to go and divert himself after his Sermons, with the Procurator of the College, in Ligugé, prevailed so far, by soothe and flatteries, upon a simple devout wench of the Town, that he persuaded her to give him a meeting in the Monastery, appointing the place of rendezvous to be the Church, where they were surprised in strange postures, and that in the v ●y act, by Father M●rin, who cannot deny what I now asfirm, unless he at the same time acknowledge himself a Detractor, and expect to be accounted such, by above three hundred Jesuits who have seen the depositions made by him, to the Provincial Jaquinot, to prove Maniam guilty of that filthiness.  
We shall not need to travel far to meet with an abomination of the same nature. A man knowing but what is done there, would thi●k that the Churches of Poict●u, are designed to be the de●nes of these Thiefs and the recep●acles of their Sacrileges. Let us but fall down into the town of Fontenay le-Compte, and look into the Church of these good Fathers there. An honest Merchant of Poitiers coming one morning about a quarter of an hour after four (it being one of the longest days in Summer) into the Jesuits Chapel, heard distinctly a certain stir and noise of a man and woman that seemed to be struggling together behind a partition of wood upon the very place where he was addressing his Devotions to God. Being frighted at the strangeness of the attempt, he made a little noise, and putting himself into a posture to see if any one appeared▪ he heard the motion of a man, who raised himself very gently, and slunk down to observe whether any one had overheard them, the Merchant had a little glimpse of his countenance, so far as to perceive that his beard began to turn grey. He would have gone immediately into the College to give notice to the Superior; but his business calling him away to Rochel, afforded him not the leisure. But that his proceeding might be thought the more considerate in order to the discovery of this crime, he resolved to be guided in the whole management of that affair, by the direction of a Confessor, who being satisfied by the relation of his Penitent that the offence was manifest, obliged him to give an account thereof to the Superior of the College, which was accordingly done. Fronton Gadauld, than Rector there, though galled in several places of this book, if he hath any respect for the glory of God, dares not but acknowledge that this story was related to him. But if he hath the confidence to deny it, the greater would be my trouble to convince him, by the testimonies of Toussaints Dancereau, and others, to whom the business was communicated, the Confessor of Rochel who gave the advice, the Merchant who discovered the deed; and all these, as being such as had seen and he●rd what past, are sufficient security for what I say. The greatest suspicion lay upon the Porter of the College▪ but out of a fear that any one of the consultation, nay, haply the Rector himself should be found the party guilty of the transgression, the business was immediately smothered and swallowed down, that the maxim should be observed, si non castè saltem cautè.  
In the same College was found John Surin locked in the Sacristy with a young Gentlewoman, whom he lo●ed, doing his devotions to Venus' just behind the Altar on which they pre●end to adore the God of glory, if a man would measure them according to the principles of their belief. What a horrid defiance of heaven must it needs be for a man to wallow in the mire of abomination at the very feet of Jesus Christ! Some Ladies of quality have ●ade their complaints to a discreet ●an of their Order that P. Reigrier had, by his beastly interrogatories, provoked them to sin in their Confe●●ions, & by ask them whether they had, in their venereal enjoyments, used such and such postures, that he had Aretine-like instructed them to practise those shameful villainies which they should never otherwise have thought of.  
This last mentioned Jesuit, a m●n guilty of much more malice than subtlety, and who for the mediocrity of his abilities, had no other inployment then that of instructing of women, and entertaining them in their visits with Lectures upon the diseases of the Matrices, was so fervent, while he was Rector of Fontenay, in getting to him loose women and common prostitutes under pretence of endeavouring their conversion, that he employed the solicitations and persuasions of the good and innocent to bring them to him. But the time he took to converse with them in the Church, was, when all the Masses were ended, all the people retired, and all the Jesuits at dinner, which raised very pregnant suspicions, that he called them, not so much out of any design for their conversion, as out of lustful desires to be dealing with some of them, as being then at liberty to do what he pleased, in regard there were none to take notice of his demeanour. Which carriage of his being observed by the Father's Dancereau, Le Grand, Veries, and myself, who then preached in that town, we made some stir about it, so far that one of ●he forementioned gave notice thereof to the Provincial that some course should be taken therein.  
Let them discover, if they have the confidence to speak without taking time to do it, what it was, that caused a Brother, whose name is Miroart, to be sent away from the sacristy of Bourdeaux, if it were not for being assistant to the Rector of the College in a design which the said Rector had to enjoy a woman at leisure in the Chapel of S. Magdalene, John de Rhede, a Jesuit, who surprised them in the exaltation of their pleasures, will swear it, not to take notice by the way, that he himself hath a bastard in Bourdeaux, as it was very innocently related one day in the height of recreation, by a most discreet Regent of Fontenay, named Theophilus David.  
In a word, though I had the strength of Hercules to cleanse these Augaean stables, so to discover to the world the horridness of their Abominations, ten years' time would be too little for me to cleanse and purify all the Churches they have defiled in Guyenne. The walls of the Church of Xaintonges blush at their impurities, and if the paving and pillars of its chapels could speak, I should produce bloody accusers, to condemn the Surins, the Dugrenes the Beaufés', that have blemished them, before the throne of God. The Church of Lymoges is infamous for the lascivious conferences that pass there; that of Again is full of pollutions, and infected with sacrileges. Nay, they have not spared even those of S. Macaire, and Marennes; but they also have suffered upon their seats, in their porches and corners, unseemly and dishonest actions. Many women and maids have been frighted in several places to see Jesuits going presumptuously, and without any fear to the Altar, clad in their sacerdotal vestments, after they had in their Confession-seats entertained them a long time together with Love-discourses and discoveries of the earnestness of their brutal pas●ions. O thou God of purity, when wilt thou enter again with the whip of cords in thy hand into the Temples, to drive out thence these buyers & sellers of Doves? How long wilt thou suffer these incestuous wretches, to make a Brothel-house of thy Sanctuary, and under the ma●k of devotion, to make a prey of chastity, in those very places where it should find the greatest refuge and protection.   

CHAP. VIII.  
A fourth Bill of Venereal uncleannesses committed by the Jesuits in their Houses.  
THere is no crime so hidden, saith Jesus Christ, but at last it cometh to light. The Order of the Jesuits may be said to have been for some years like a spacious field covered with snow, the whiteness whereof concealing equally the beauty and the dirtinesse thereof. But now that the Sun of righteousness hath darted his more perpendicular rays upon that delicate whiteness, and comes to dissolve that pretended snow of Sanctimony, he with the same labour discovers their filthiness and dunghills. Thousands of times, have I heard the most tender of the reputation of the Order▪ expressing themselves to this purpose, That, if any one of those who quitted the Society should discover the story of Petiot, our disparagement in the world would be irreparable. If it so happen that the infamy will reflect on them, it shall be by accident; for my part, I have no other design then the furtherance of God's glory and the edification of the public, in the discovery of that crime.  
Stephen Petiot is a person▪, for his excellent endowments, of very great reputation in Guienne, and one that hath ever been accounted among those of his ro●e, for one of the most mod●st and reserved. The Panegyric which he writ, when he taught Rhetoric at Bourdeaux, upon the taking of Rochel gained him a great fame; and those employments which the Provincial have since put him upon, by making him Preacher in the most eminent pulpits, have made his person highly considerable. I am here to entreat the Reader to take notice, that the story I relate is not to discover the miscarriage, of some drudging Brother, or of some unfortunate student, forced to cast anchor by a sad ingenistitium, in the first or second year of his course of Theology, or yet that of some formal Coadjutor or Assistant, that is, such as are not of any rank or reputation among them, but that of a Jesuit, that's one of the Bell-wether of the Society, as they express it, a man that had taken the fourth vow, an excellent Humanist, and famous preacher. Vices appear with greater lustre when they are found in the most eminent men of an Order. This illustrious man was of the professed house; preached at the Church of St. Projectus, in Bourdeaux; and because he would not be thought idle in the interval between Advent and Lent, he sometimes went to the confession-seats as others did, rather out of thoughts of diversion than devotion, and more to fasten on some prey then to convert sinners and instruct souls. A voluptuous per●on prosecutes his 〈◊〉 desires wherever he comes, even through grates and lattices. This man who in the Pulpit seemed to be a Saint, and was an Asmodeus in the shriving-seat, cast his amorous eyes upon a little brown lass, that had cast herself at his feet, to disburden herself of her sins, and at the first sight took so much fire at the eyes and ears, when he looked upon her, and heard her speak, that, contraty to the first intention of the wench, he sent her away loaden with more crimes than she had brought thither. The first scene of this wanton Comedy, was, by crafty insinuations to engage the wench to give him a meeting about the time that the Jesuits are at Table, that he might have the opportunity to entertain her between two doors with more security and freedom. The wench, who it seems, was somewhat in necessity, considering she was a servant of some quality, finding herself so much made of by a person whom she heard every where celebrated for his great worth, thought herself in a fair way to happiness, and reciprocally conceive d so much tenderness and affection for him, that she was no less punctual to meet him at the place appointed, than the Sun is to bless our Hemisphere with the gladsome day at the ordinary hours. To describe the little shifts that passed between these two Lovers, and the mutual caresses wherewith they entertained one another during that little leisure, would take up too much time, it is no hard matter to imagine, considering the violence of their passions, what might be the effects of their first meeting. There needs therefore no more be said, then that there was no manner of feeling, which the wench did not freely suffer from him, nor any pleasure which she received not from him, even to the closest embraces. One thing only there was that much troubled them; that is, they were obliged ever and anon to go and see if any stranger came near to disturb their enjoyments. In a word, not to defile too much paper with so nasty a story, the wench hath since related to three or four Jesuits, that Petiot had kissed her, embraced her, felt her, etc. Nay so far as, that, effundens semen in manum eius, (O excess of abomination!) said to her, See my dearest, ex quo Luto nascuntur homines. The author of the book called the Desirer, had not certainly ever read or heard of such stories as these, when he said that the Porter of Monasteries was a venerable ancient man whose name was, The fear of God. Were he to write now, he would certainly except the Colleges of the Jesuits, which though they bear in their frontispieces, the name of JESUS, crowned with thorns or beams of light, do not put those that live within them ever the more in mind to imitate the purity of the Virgin's Son.  
Let us now go into the house, and see what mischief they did there, when they were so wicked in the Entry. This great Preacher, that he might have the greater opportunity to study, had a chamber by himself, at some distance from those of the rest, that had a lock to it, which the provincial Jaquinot had purposely caused to be furnished for him. Imagining with himself, that he might easily bring the wench thither, and there enjoy her without any danger, he persuaded her to disguise herself. She took his advice, reckoned with her Mistress, quitted her service, bought a hat, and a canvasse suit, such as should fit a little country lad off her pitch, went into a vineyard, cut off her hair, put up her m●●d's clothes into a packet, retaining the upper part for a wascot, put on the boy's clothes, and getting a bundle of little walking sticks, pretended to bring them to that Jesuit, who it seems had a curiosity, by way of recreation, to mark them in several places with a hot iron. He who wandered about the Church in expectation of her coming, according to the appointment between them, came immediately to entertain▪ her, and receiving her as the servant of a Country man that was wont to bring him sticks, brought her without any danger into the Chamber.  
What Rhetoric were able to express the mutual satisfaction of this amorous couple, to find themselves so fortunate in so presumptuous an attempt? Their passion, which till then had been much abated by obstacles and difficulties, broke forth now like an impetuous torrent, that hath overturned the banks that opposed its violence: and the reciprocal expressions of kindness that passed between them, were proportionable to the former hazards they had run through. Yet were not their Loves like those subterranean Rivers which slide silently and are out of the sight of men. 'Tis decreed that women should not keep any thing secret, no, not their own shame and abominations. This wench went and made her confession to Nathaniel Sichard, a Jesuit, and gave him an exact account, even to the least circumstances, of all the actions that had passed between the four walls of that Chamber; nay, out of an excess of stupidity or malice, gave him liberty (as he alleged, for that I appeal to himself) to make w●at advantage he thought fit of it. These scrupulous Hypocrites, whose brazen consciences will not stretch to the least discovery of those designs, which are communicated to them in Confessions, tending to the murdering of Kings, make no difficulty to betray the secret of the same confession, to ruin their Brethren, especially if they be of a more eminent quality and greater abilities, as this man was. Pitard, who was not very backward as to amorous inclinations, when, during the time of his residence at Rochoir he got a Gentlewoman to come every night to his Chamber to dance, had, out of prudence, forborn to take any notice of the misdemeanour, which this unadvised Confessor had revealed to him: but the wench, missng her enjoyments with Petiot (who had been sent to accompany the Bishop of Xainstes in his visit) began to talk very loud, and had a second time declared in Confession, to Peter Thomas, that she had lived eight days within the Professed House with that Preacher, and gave out, that she would acquaint the Bishop of Bazas with the business, if they gave her not the sum of money which he had promised her when he tempted her to naughtiness.  
This second Confessor kept the secret of auricular confession no better than the former, for he came to Francis Labrousse and myself, who were then his Colleagues in the Cardinal-Mission, to ask our advice how he should be have himself in a business that was likely to derogate so much from the reputation of the Society. Our advice was, that it were requisite the wench related by way of ordinary discourse, what she had said before under the secret of Confession, otherwise it were to commit one evil by discovering another. The wench, upon his persuasion, did it, and declared the business to me with so mnch conviction and ingenuity, that I could not make the least doubt but that she had been in that Chamber. She gave an exact account, through what Galleries she had passed, told how many stories there were to go up into it, what kind of closet there was within it, how the bed stood, what stuff and what colour the furniture was of, what chairs and stools were there, what pictures, nay, what the length of the sheets, what she did eat, what drink, what Fathers came to visit her beloved, where she hid herself while they stayed in her shepherd's habit, what slights and shifts the crafty Jesuit was forced to make use of to carry them elsewhere, etc. In a word, of all those that have been acquainted with this story, I have had the most exact relation of it, and though I was at liberty to reveal it to the Superiors, yet did I smother it, not without much trouble in conscience, to see so many impious wretches betray a double secret, viz. that of nature, and that of Confession, merely to seem Hypocritically zealous, and observant of an Institution, prejudicial to public Fidelity. What I did then, out of prudence, as being a Jesuit, I now, being none, think it no less to declare. This wench was a servant in Carnan-street, in Bourdeaux, borne in Reole in Bazadois; she was sister to a poor woman that had a blind man to her husband, and lives near the Church of St. Michael at Reole, and when we were upon the Mission, at the same time that she threatened Peter Thomas so much to divulge these villainies, she was in service with the Regent of that place.  
From this short relation the world may easily judge, whether that house dedicated to Saint Francis Xaverius, which these Hypocrites of the Society by an Antonomatick expression call, The holy House, does not rather deserve the name of the most eminent Brothell-House in the City. No doubt but it will be thought such by those that shall call to mind what I have said before of Rousseau, who was the superior of it, of Olive, who had some relation thereto, when he played those noble pranks at Port-Saint▪ Mary, and of Peter Guales, who was one of the most famous Confessors there. May it be the pleasure of God, out of his great mercy to open the eyes and apprehensions of the Magistrates of Bourdeaux, who, by the multitude of their Charities, entertain so many Religious Satyrs in the heart of their City, to take notice of these things.  
Had I not confined myself to give an account only of those things that happened in Guienne, I might relate the story of that Rector of Languedoc, who took in a poor blind woman that was begging an alms at the gate, kept her secretly in his Chamber for three months together, till at last, being cloyed with her, he put her into an Hospital, with great promises to come and visit her, and to do great things for her. The wench, discontented at this, discovered the villainy, and to prove it to one of the Congregation where she than was, she said to him, You came to give him a visit such a day, and spoke to him of such and such a thing; I was then in his closet. But I shall observe the limits I have prescribed to myself.   

CHAP. IX.  
A fifth indictment, of the lascivious Villainies committed by the Jesuits in their Itinerancies, and Country-Houses.  
GReat fires have many times their beginning from the miscarriage of a single spark. A spark begets a flame, a flame devours all it comes at, so that a populous City, such as was sometime that of Lions, is turned to ashes in a night. Carnal Love hath in it much of the nature and qualities of fire, i● ever gains where it takes, and grows greater still as you supply it with matter. That of the Jesuit Petiot, which from small beginnings grew up to that height of insolence we have mentioned, set his heart so prodigiously on fire, that he came not any where, but he more or less scattered the sparkles thereof. Before we come to speak of his uncleannesses in his journeys, it will not be amiss to find some thing for the Reader to employ his consideration about by the way.  
There are two sleights which many Jesuits do now make use of, and have done formerly, in order to the enjoyment of their Loves. One is, to get themselves invited by their Confidents into the Country, that so they might enjoy them with greater privacy, or that they might thence send for those women whose company they were desirous of. The second is, to make their advantages of their journeys, that is, so order things beforehand by their plots and secret correspondencies, that some blind Inn by the way, some tenant's cot, nay, it may be some ditch may be the place for them to satiate their brutal inclinations. The examples which they have furnished the world with of this nature are so numerous, that, of four that go abroad to take their recreation, there hardly ever returns two, who have not committed some uncleanness or other The liberty of walking, the conveniences of being at a distance from their companion (if they have any) the opportunities of garden-walkes, groves, Chambers, lodgings, the several places, into which they are purposely disposed in the night time, the long and passionate conferences, after the satisfaction of delicate wine, and provoking dishes, are so many favourable assistances to heighten their desires, and accomplish the expectation of those that love them. I would not have any man to infer hence, that my meaning is, that all those who invite them, do it out of a design to bring them into the occasions of sinning; no, I know there are many persons of honour and quality, who when they invite them, have no other end in it then that of obliging them, and giving them an honourable entertainment and diversion. But I say, that those Jesuits who lay plots to get themselves invited, and the women that invite them, are not always guilty of that purity of intention. Guales, Penot, Cadiot, Biroat, Henry du Chesne, Alemay, Delvaux, Dusresne, Reignier, and other Jesuits, whom I name not, have made their addresses to servant▪ maids, have had designs upon the Mistresses, have had dealings with the young gentlewomen where they came, nay, have made use of their Agnus Dei's and their beads, as baits, to draw in the innocent and the simple.  
I know some that have procured invitations into the Country, to a place where there were Nuns, in order to the recovery of their health, and, under pretence of devotion and spiritual communication, had inter-crurall dealings with them; and those I could also name, if the respect, which I owe their Friends did not prevail with me to forbear. And if it be further considered, that many of them continue in those houses of recreation, six weeeks and two months together, he must certainly be very hard of persuasion, who will not infer, that such a long time cannot but produce abundance of dalliance and Love tricks, since it is well known they are a sort of people, very delicate in point of diet, tenderly brought up, and much in the respects of all manner of persons.  
Nor do they make less advantages of their journeying up and down to promote their Loves. The greatest part of their Procurators, who, by reason of ●heir occasions are many times forced to ride on horseback, have, in the Inns, as they pass, their wenches laid, ready to entertain them in their several stages. Th● Colledge-money will not stick too close to their hands, now is it squandered among their drabs, who are feasted upon the charge of the Community. The Rectors, who▪ out of a consideration of decorum, would think themselves obliged to take a companion along with them, if they went a foot, purposely to avoid that encumbrance, will needs ride, though the journey were not a quarter of a mile out of the City, purposely to visit their female acquaintances up and down with greater freedom. The orders and provisions made in such exigencies by the Provincials to be observed in their visits, that is, the obligations of taking companions with them, whether they were invited or travelled abroad, sufficiently discover the infirmity of times past, and the necessities of the present. Certain Pastors of Bardenac found, not long since, one of their Coadjutors with a beggarly drab, digging in a ditch; and at Tulle, was Brother Coustaud, sound by the inhabitants, busy with the Baker's wise of the College, in the vineyards. The famous Petiot from whom we have all this while digressed, shall make this chapter good measure, that so, of thirty whom I could name, his single example may serve the turn.  
An amorous Monk is like a stone-horse got loose, when he is once out of the walls of his Cloister. This Petiot being commanded to go to Pau, to preach there in the Lent, made his journey thither very famous by the wanton pranks he played by the way. There is a multiplication of wickedness, when holiness and devotion are made cloaks to cover it; and when piety is made a stalking-horse to commit adulteteries. This lascivious Gamester having a desire to enter the tables of a young lass of Xaintonge, one of his Penitents whom his teeth very much watered it, gave out, that he would not go out of the Country, till he had done some devotions at our Lady's Church of Verdelais, and out of an excess of ghostly kindness, proffered the Maid, to receive her confeshon and to say Mass for her in that place, if s●e would bear him company thither. Pilgrimages are never so meritorious in the apprehensions of young wenches, as when a Monk hath the mannagement of the Devotion: she accordingly took the profie● for an extraordinary favour. O that the poor lass had but had the least mistrust of the lewd design the Villain had upon her! He had prepared a bawdy Sollicitrix to go along with her, that is to say, had gotten a she wolf to keep company with a sheep, and they both played their parts so well, that after they had gone two leagues upon the river of Garronne, they all landed with a design to lie one night by the way. I am ashamed to discover these impious practices of a Body, wherein I had lived so long; but the obligation that lies upon me to promote the glory of God justifies my revelation of these impurities.  
This old bawd, who had, while they were in the boat, by her impudent discourses craftily endeavoured to raise lascivious thoughts in the maid, was resolved to bring her lewd solicitations to some effect, when they were gotten close into a chamber in the Inn. For having by thousands of slay ghts and wanton insinuations somewhat inflamed them both, she took occasion to leave them together, under pretence of taking some order for Supper. But, as the Jesuits ill fortune would have it, he met with a Susanna that maintained her chastity very resolutely; for having through fear suffered thousands of kisses and caresses, she at last bethought her of God and the dishonour she was ready to fall into, and so frustrated the Stallion of his expectation, in such manner, that he was forced to satiate his lust by an evacuation with the Bawd. Upon her therefore he satisfied his brutish passion, even in the presence of the Maid, with such expressions of Lust on both sides, as might have forced impudence itself into a blush. The heat being over, he comes a little to his wits, and would needs lay a strict charge upon the maid, to keep all secret whatever she had seen. She did so for the space of fifteen days, but at la●t being much troubled in conscience, that she had given way to some lasciviousness, she went and discovered the whole business to the Superior of the professed House. And this was the first prank he played in that journey.  
But one depth calleth upon another. Those that once suffer themselves to be enslaved and trampled on by that tyrannical passion, never leave sinning. Let us see what becomes of our Confessor, after this excellent and devout pilgrimage; we find him travelling towards the City of Pau. Being come there to the House of Madame de Mommas or Mombas, (a family of as great blood and Nobility as any in Beard) with John Francis Marin, who had overtaken him at Macaire, the waiting gentlewoman of that Lady raised such flames of Lust in him, that he watched his opportunity to get any one of them aside, as a cutpurse would do the critical minute to give a man a cast of his office. He that hath a mind to do a mischief lays hold on all occasions conducing thereto. The first exploit of impurity which this shameless man did, was, just upon his coming from Mass, to run up his hand under the smock of one of the Maid's, that was going up stairs before him, saying to her, Take heed, fairest, you lift up pour leg too high. The second was more dangerous, considering the discreet mannagement of the business. For having understood by some questions he had made to another, that she was to go away from her Mistress; Come, said he to her, b●ing me pen, ink▪ and paper, I will recommend yo● to the service of a President's Lady in Bourdeaux, that shall be a thousand times more to your advantage then that which you now are in. The poor innocent wench, who thought her happiness indisputable, brought him what he called for, and was cajoled by him into another Room, where th● coney catching companion writ a Letter so full of recommendation, that the wench was over head and ears in joy at it. Whereupon taking his advantages upon the reading of it, Does not this, said he to her, argue an extraordinary affection in me towards thee, upon the first sight? What canst thou refuse to do for so cordial a friend, who would give thee a Letter, not written with ink, but with his own blood to put thee into a good condition? His action during all this fine discourse was, to kiss her forehead, her eyes, her mouth, and to embrace her in his arms with so much fire and violence of passion, till that at last, the wench sensible of the danger she was in, getting from him as a serpent that were grasped too hard, I do not intend, Father, said she to him, to purchase recommendations with the hazard of my salvation. The noise which these strange sallies of incontinency made in the house, was at first the diversion only of the Servants, but afterwards coming to the Lady herself, she very angrily expostulated the business with his companion, Francis Marin, ask him, What Harlot-hunter is this that you have brought to my house, who hath already attempted two of my Maids. If any man's judgement be so overgrown with blind zeal as to imagine this story to be no other than a calumny, be it so; but this I am sure of, that Madam de Momb●s or Mommas and her servants shall acknowledge, that the Jesuits never could salve, with any credit, this act of brutality.  
Those who are returned to their Colleges after the absence of some time in travel, or otherwise, pass, for three days after their arrival, for Pilgrims. The ensuing story shall be the consummation of that notorious journey of Petiot. Of all acts of unchastity, those, in common apprehensions, are thought the most execrable which do violence to the chastity of children. Heaven certainly would not have thunderbolts, but to crush the committers of such impurities, nor the earth abysses but to swallow them up. Our Sardanapalus went the next day after his coming home, to divert himself into a place not far from the house, called Lewis' wood, and to make his diversion criminal in all the ways imaginable, he inveigled to him, by little Agnus dei's, the Overseer's daughter, a girl of about nine or ten years of age, under pretence of making her say her prayers, and so brought her into the thickest part of the wood. Here my heart beats, and my hand trembles with the horror which I cannot but conceive at the very remembrance of the crime. This ineffably wicked man put himself into a posture of forcing the little child, and, with his defiled fingers, dilatabat illi foemineum vas, when her Father hearing her crying and complaining, came seasonably to her rescue, and delivered her out of the claws of that unclean bird.  
The disorder wherein he ●ound that infamous Jesuit, and the posture of his daughter, whom he found laid all along, raised such an indignation in that afflicted Father, that in the heat of his passion he ran immediately to the College, and accused him.  
What answer will these celestial Eunuches, who would persuade the world that they imitate the purity of Angels, make to these things? Disclaim the story? Truth will dazzle their eyes. Will they acknowledge it? 'tis somewhat indigestible. The stars, will th●se sincere men say, fall out of heaven; 'tis true, but then they never get up again into their spheres, and yet this great one that is now fallen, after it had extinguished its light in the common-shore of thousands of uncleannefies, is gone to shine again in another horizon. Does any man imagine, that Petiot, in some measure to expiate so many transgressions, should have been eternally silent, and never appeared in the pulpit again, he is mistaken. Be it known to him that so thinks, that the said preacher is as much employed as ever he was, and that he hath only made an exchange of provinces, till that Time shall have eaten out or abated the resentment of the wickedness. May it please that glorious holy Spirit who takes its greatest delights to be among the Lilies, to gird about their Loins, and to take off the violence of their concupiscence, to the end that they may not any longer gull the world with deceitful shows of a pretended chastity.   

CHAP. X.  
A sixth charge of Obscenities committed by the Jesuits in their conversations with Nuns, in their Convents.  
THose, who in the Church of Rome, speak most advantageously of the Nuns, would have us believe, that they ought to be in their Monasteries as the Tree of Life was in the terrestrial Paradise, such as then but to touch or gather the fruits thereof, there cannot be any thing more piacular. But I am to let the reader know, that I cannot put a period to this discourse of the lasciviousnesses of the Jesuits, till I have shown him how these subtle Serpents glide even upon those trees, and gather the fruits thereof, without the least fear that any cherubin, what flaming sword soever he may have in his hand, should oppose their entrance into those Monastical Paradises. Ignatius Loyola, a man that studied Policy, much more than any thing of Religion, thought it not fit to limit his Monks to the government of any one Orders of women, that so they might be at a greater liberty to have a certain superintendency over all.  
'tis the general complaints of all Prelates and the Regular Orders at this day, that these Cajollers, these Students of Sycophancy and insinuation, corrupt Religious women by maxims repugnant to the sincerity of Devorion. I have known some Libertines of that Society, who have dogmatically maintained, even in the parlours of women devoted by a solemn vow to chastity and undefiledness of life, that God, in that commandment which he hath given us in the Decalogue, Thou shalt not commit Adultery▪ obliges men no further then to be discreet and circumspect in their Loves, so to avoid giving others any occasion of scandal, considering the great inclination to Love which is naturally grafted in all men. From which doctrine it must needs follow, that all lascivious actions between male and female, which, by caution and prudence are kept secret from the knowledge of men, are not imputable as sins in the sight of God, but only those, which men took notice of. And whereas the Law was generally pronounced to all, and accordingly equally obliged all, it was to be conceived that Religious men and Religious women, that is such as had vowed the observation of chastity, might privately be allowed reciprocal Visits, provided their communications bred no noise in the world, it being granted that their conditions cannot be worse than those of other people.  
The tenants are transcendently pernicious, and therefore it may easily be guessed what the consequenses may prove. It is to me no matter of astonishment, if, when they have once laid this foundation, they should take so much pleasure in conferences of four or five hours' length in the day, at the grates of Nunneries. 'tis out of all question, that all the discourses that pass there tend not to edification, and that the best part of them are lascivious.  
Peter Cluniac, one of their Society, explicated to one of the Religious women of Saint Aus●ni in Engolesme, the Treatise of the Impediments which make Marriages invalid, not ommitting in his Lectures to be very plain and copious, when he came to speak of men that were impotent, and maleficia●i. Father John Adam, one of the best Preachers among them, interpreted to one Vrseline, a Nun of the Convent of Saint Macaire, the Treatise of Generation, and spoke as freely, and with as much openness of expression, concerning those parts which contribute to the procreation of children, as Monsieur du Laurens does in his Book of Anatomy. James Beaufés instructed a Nun of our Ladies at Pau, in Physiognomy, and taught her the way to find out, by the observation of the face, what is most secret about the body. Reignier could find no other discourses in the two Nunneries of Fontenay, than those of the diseases of the matrices, and the retention of women's terms, etc.  
It is indeed hardly imaginable what a strange height of dissolution and libertinism they have brought these Religious women to, and what a confidence they have raised them to, every one having his particular acquaintance, whom he treats by the name of Friend, Minion, Angel, etc. Putting their hands through the grates, and holding one the other thereby, are ordinary between them; nay, it hath happened to above half a dozen of these impudent Villains and shameless women, that they mutually discovered to one another what nature advises to be kept most secret. The Jesuits of Pau betrayed so much lustiness among the Religious women of our lady's there, that many of them had gotten carnal Timpanies in their bellies, insomuch, that they were forced to disperse those that had been dabbling into other places, where of some came to Bourdeaux. The Bishop of Lymoges surprised several Love letters, written by some of their young Philosophers to the Monasteries of Religious women, and sent them back to their Rector, with a prohibition that they should not visit those Ladies. Of two Jesuits, that by permission went into the Convent of Perigueux, one was employed in exhorting one of the Nuns that lay at the point of death, and the other was gotten alone into a chamber with a very beautiful Nun, between him and whom there had passed, of a long time before, very great familiarities.  
We are entertained in histories with the formidable hostilities that passed between the Trojans and the Greeks for a single Helen; and Fables tell us of Sieges of ten years, with the invention of a Horse that carried an Army within his bowels. But the Jesuitical war among themselves, about Religious women, will be more true and more famous, if there rise but a Virgil (as I hope there will) to put it into excellent verse. It will be no easy work to express the infinite discontents whereby the Society is generally pestered, the occasions and motives of the civil war they are engaged in, to procure the removal of one another out of the Colleges, and the besotted inclinations which these perverse Hypocrites have for their penitents, and the Nuns. Jealousy does sometimes spread its root, so deep in their minds, that they invent execrable crimes to dispossess their Rivals. I can testify myself that Pinot and Labourier were so far exasperated against the Philosopher of Rochel, that they had brought him to utter disparagement, if that person had not vigoriously vindicated himself, all the quarrel, they had against him, being, that the women were more taken w●th him, and consequently, that he drew the greatest part of their custom to his Sh●iving-Seat.  
All those who in the year 1646. were in the College of Poitiers are not ignorant of the differences between John Adam and James Biroat, two persons that may be numbered amongst the most considerable of the Order. They persecuted one another with so much violence, that by a strange secret of divine Providenee, they discovered their own horrid abominations; it being proved against James Biroat, that, instead of ringing the bell according to the orders of Religious Houses, and ask of the Nun that looks to the Gate for her whom he would speak with, he came in and knocked gently with a little stone against a plank, so to summon his Confident, who was in expectation of him, and then went and talked with her at a low part of the garden wall, over which it was easy for either of them to come to the other. Father Debatz can discover more of this story than any man in the world, if he would but give God the glory.  
I shall not in this place make any mention of the persecutions that were raised against Henry Duchez●e in several places, nor yet of the secret plots of Father Maria, nor of the jealousies of late Father Ressez, nor of the directions of Father Andrew Bajole; it is fit I should reserve some materials, to amplify the explication I intent to make of their Institution. I take no delight to say the same thing twice; I promise the world a new kind of Histories, conditionally that I may be pardoned, if in some places of this I have expressed myself with too much freedom. I● was impossible for me to discover such a strange parcel of uncleannesses, but I must do it with a certain clearness and ingenuity. Did I not out of modesty forbear, I could have revealed things much more horrid, and confirmed them by pregnant and undeniable circumstances; but I have had a certain tenderness for the apprehensions of those who shall read this work.   

CHAP. XI.  
A Bill of Indictment brought in against the Jesuits for Coining.  
THe love of money proves the occasion of no less inconveniences in the Commonwealth then that which proceeds from Lust. This latter is employed in designs and assaults upon women, the former makes men insolent to that degree as to wound Kings in that part of their Prerogative which is most tender. He does the Jesuits no wrong who says they are covetous; it is but too too true. Nay, it may be further affirmed that they have not been wanting as to matter of invention to find money, and that if I had no other argument to prove it, but the imposture they made use of, some years since in Bourdeaux, to bring in some, there is no●, I conceive, any man of judgement that will not acknowledge this truth.  
Having received from Rome, a Relic of S. Franci● Xaverius, they called a conclave, wherein it was considered how that Bone might be so dispo●ed as to bring in out of the purses of the de●outer sort of people ● very vast sum of money. The truth is, the Inhabitants of Bourdeaux were extremely liberal upon this occasion, and gave much more than might have served to make a shrine, of an extraordinary bigness, all t● be of massy silver. But Rousseau, the Author of the Pro●ect, who was then Superior, basely eluded their devotion, and instead of employing what had been given to the uses and ends, whereto the piety of those devout persons had designed it, caused a shrine of wood to be made, which he caused to be covered with a thin plate of silver only on that side which was towards the people. The cheat argued so much unworthiness, and accordingly begat so much distaste, that the people broke forth into loud complaints against that avaricious piece of imposture, and made so much noise, that, to conceal in some measure, the horridness of an affront so unexpectedly put upon a whole City, the General sent him penance from Rome.  
There are thousands of examples of the same nature, to show, that they are not so much poor in spirit, as rich in spirit. But of a hundred persons who charge them with avarice, there will not haply be eight, that shall bring them to the bar for Coining. I conceive myself obliged, with all I have already discovered, not to suffer the public to be injured any longer, through the ignorance of this secret, to the end that men may not without astonishment find, that those who accompany Coiners condemned, to their deserved execution, to prepare them with the Crucifix in their hands, in order to their reception into the other world, have left in their houses some that are guilty of the same crime.  
In the year one thousand six hundred forty and one, there was, in the College of Engoulesme, a Preacher, whose name was Cluniac, and a Regent of the second class, whose name was Marsan, who having observed that there were certain deep Cellars, made time out of mind, under the third and fourth Classes, very proper and convenient for their design, got up in the night time when their Brethren were in their first sleep, and passing through a window of the Refectory, came down into the Court. From thence they made a shift to get into the first class, and thenoe through another window that looked into a Garden, got in at a pitiful old door into those subterranean places, and there coined false money, without any noise, or fear of being surprised or discovered by men. Who of the Inhabitants of Engoulesme could have imagined, that when the Franciscans and the Capuchins rise up to Matins at midnight▪ to address their Devotions to Almighty God, there should be at the same time, in those solitary Cellars, in the midst of their town, two Jesuits, employed about a business which the public is so far concerned in, that it hangs and quarter's those it finds guilty thereof. This crime is not so strange among them; but they have carried the business so closely, that though they have had some hanged out of their Order for all manner of Offences, they have not yet had any Martyrs for coining; but if public Justice sleep not too long ere it do them right, they may soon enough have occasion to make some addition to their Martyrologies.  
It is not likely but that in an accusation of this importance, it will be questioned by some how so enormous a crime could be discovered. Thus; certain Regent's having taken notice, that the two Jesuits beforementioned employed a certain great Lad that was a Scholar in the College, to prepate, in his own lodging, certain materials, which they caused him to boil till such time as they were consumed to the one half, they immediately thence conceived a suspicion, that they studied Alchemy, and having since that seen in the hands of Marsan a little ingot of silver, and pieces made exactly round, but not stamped, they were confident they intended them no other impression then what the King put upon those of the same preparation. To this may be added that James Bocherel, one of the Coadjutors of the Society h●d observed, that Clumac had spent a whole day at the Crown-Abby in taking the figures of several pieces of silver, in Sand, and since that time, when they were both seized, there were found about them many new pieces, like those that are but just brought from the mint.  
I suppose the Reader is by this time satisfied that I have not only insisted upon conjectures, such as may be thought sufficient to bring these criminals to the rack, but that I have produced certain and convictive prooffs, such as might bring Barons and Marquesses to a great hazard of their necks, if they were brought to trial for such a crime. The Scholar whose industry and simplicity they wrought upon to prepare the materials, was a young man named Villeneufue, borne in Rochefocaud, and was a student in the second class in the year aforesaid 1641. He who was the principal instrument to bring the business to light, and put in an information against them to the Provincial▪ Pitard, was one Michael Brunet, than Regent of the fifth Class in the College of Engoulesme, and now a Counsellor of the King, in the Presidial Court at Rochel, otherwise called Monsieur de Ronsay, who not able to endure there should be a crime of that nature among persons who make so great a profession of virtue, thought himself obliged in conscience to reveal it. He is a person of too much honour not to bear witness to the truth, it being supposed that he be juridically interrogated, and as in the sight of God. Monsieur Guithen, who was then Regent of the third class▪ brought me among divers others to see the charcoal and the linen clothes which these Coiners had made provision of, and disposed under the second class, having to that purpose taken up one of the planks. Stephen du N●yer than Rector, and Bertrand Valade, digged up the instruments, such as, hammers, bellows, and other uten●●ils, which they had buried under ground, the more to conceal the crime, which yet God in his justice hath sou●d out a means to bring to light, to the confusion of a Body, which imposes penances upon its members for speaking at night after Litanies, and yet fosters in its bosom Coiners, and casters of counterfeit money.  
In a word, though all things seem to speak and cry out against these ungracious villains, and that the crimes, wherewith they are charged, be of the highest nature, yet are they not only suffered to live in France, but to raise up their heads above all others even in those great Cities, which they defile with their abominable attempts. Whence we may well infer, that there must needs be some other Tribunal, some other world, some kind of life after this, wherein the crimes committed here may receive their punishment, and the virtues that are now slighted, their recompense; otherwise it is to be conceived that it is the fate of virtue to be always in chains, and the Prerogative of Vice to be ever upon the Throne. May it please that God, who hath the hearts of Kings in his hands to illuminate the understanding of our great Monarch, that when he is arrived to Majority he may cleanse the Kingdom of the Lillyes of so many filthinesses and abominations, if our incomparable Queen do not before ease her beloved Son of that trouble.   

CHAP. XII.  
Discovering the Ingratitude and exasperation of the Jesuits, against those that had highly obliged them.  
THat famous man, who, describing the ungrateful and the vindicative, said of the former, that the good turn made no greater in●pression on their apprehensions then the lightest feather does on the hardest substance, and that indignation was a massy weight of lead in the minds of the latter, hath in two words given a most pertinent character of the manners and dispositions of the Jesuits. Revenge is a serpent that hath dispersed its venom through this Scciety to such an uncurable degree, that when they have received any discourtesy, they would gladly eat the flesh, suck the marrow and drink the blood of their Enemies, if it lay in their power. The excess of their choler does sometimes force them into such furious transportations, that they would go into Churchyards, were they not deterred by shame, to dig out of the ground the carcases of those, who had any way disobliged them in their life time, for so poor a satisfaction as that of exercising their cruelty on rotten and corrupted bodies. Do but consider what mercy they have had on the ashes of the Surin's and Pasquier's that had some time incensed them, and whether they have not written books to blast their memories after their death, out of a reflection on the fear they were in of their writings while they lived. Read but the book called Recherches des Recherches, or the Inquisition of Inquisitions, written by Garassus, and you will find that it could proceed from no other dictation then that of Brutality, to write to a person departed this world, that he was assured of his damnation. The calumnies invented by him to defame that great man, are so many demonstrations of the implacability of their ●ury; insomuch, that they seem to have an execration for all those excellent things which made their adversary so famous, and their malice is equally directed against his children and his Friends.  
Should a man but see them crouching at the feet of Bishops, nay, so far as to take oft their nightcaps, to kiss their hands, he might haply thence imagine, that, in point of respects, they so much exceed all other ecclesiastics, as their knees are bend lower, and their reverences speak more external humility. But when he comes, on the other side, to consider the oppositions they make to their Regulations, the secret persecutions they perpetually raise against them, the pains they take, and the insinuations and sycophancy they make use of, to bring them into an odium in the spirits of Kings; he will easily find, that they have no other design, then to bring them into the greatest contempt imaginable. Was it not the Jesuits that egged on the Regular Orders to unite in a plot, to violate the privileges of the Clergy, and to dilate the power and heighten the authority of the Pope, to their prejudice. Was not F. Sabbatheri Procurator of the Assembly held at La Mercy in Bourdeaux, against the Archbishop? When some Bishop or other makes choice of them to preach in his Cathedral, admits a Rector or some professed man of the Society into his congregation, or haply unites some fat benefice to their house; that Bishop shall be a person of some worth in their apprehensions, and it is not impossible they may in ordinary discourse let fall something in commendation of him. But hath the same person, with ever so much right, preferred before them some able Capuchin, or some learned Recollect? There's an immediate degeneration of all his excellent parts into absolute ●gnorance. Hath he denied his consent for the uniting of some priory to the revenues of the College; The same person how considerable soever he may be in himself, is not in their esteem any thing proportionably to what he w●s before, and they make no more account of him in their domestic discourses, and visits, then if he were but an imaginary piece of prelacy, that signifies nothing in the Church. I shall not here make it my business to name those Prelates whose lives and manners they wreak their malice upon. Crimes, though falsely imputed, may very much prejudice those whose lives are as it were, the Looking-Glasses of the ordinary rate of men But should I undertake such a Catalogue, I should bring into that number, above two Cardinals, above five Archbishops, and above twenty Bishops, whose reputation, though spotless as the Sun, they have seriously endeavoured to eclipse. I need say no more, then that the Clergy of France is obliged to demand an honourable reparation and acknowledgement for the indignities committed by these Enemy's of the Hierarchy, against the most illustrious, the Lord primate of Aquitaine, the late Archbishop of Bourdeaux; as also against Lytolft Maroni, Bishop of Bazas, who, having through his whole life behaved himself as a learned and zealous Prelate, so far as to have spent some part thereof in the hardship and inconveniences of a painful Mission among the pastors of his Episcopal charge, to the edification of his whole Diocese, is nevertheless, by them, accused as a Desertor of the true faith, and charged with being a cruel enemy to the Pope, and all upon no other ground, then that he had received order to get Aurelius printed, a book it seems that contains something against them. The Bishop of Rochel, heretofore of the same quality at Xainctes▪ they cannot affect, because he is too much a Bishop, and too good a Frenchman for their designs. Monsieur de Bethune, Archbishop of Bourdeaux, is not so well served by these crafty Sycophants, as he imagines himself, nay, he is not unacquainted with those that have wounded his reputation with their venomous discourses. I say nothing of the Bishop of Poitiers, whose life is a perpetual Sermon, and whose learning is generally known; nor yet of the Bishop of St Papoul, of whose great worth and abilities they have a great jealousy? They employ the utmost of their malice to revile and disparage those that any way injure them, and make all the interest, and lay all the plots they can, to crush them underhand.  
The case is the same with Universities. Let them be never so famous, or considerable, they shall not be free from their attempts. A man needs no more than to be a Doctor and to wear the hood, to raise against him the persecutions of those, who, to the prejudice of Learning and learned men impudently pretend to the Empire of all Literature. Who of that quality, of the Inhabitants of Guienne, nay, indeed of France hath not heard of the Affronts they did the magnificent Rector of Poitiers, during the Rectorship of Gilbert Rousseau? Did they not cause him to be hissed at by the petties of their Classes? O disgrace that speaks the excess of insolence! The Muses will never forget that black-pach of Jesuitical malice. Do but call to mind the complaints of Sorbonne, the scandalous pamphlets that have been written, the palpable cheats and foul play they make use of, to bring into a certain disesteem, the excellent Books of Monsieur Arnauld, and you will soon find what badgers teeth they have, when they come to bite. Nay, when they are once exasperated, they have not the least respect or tenderness for Governors and Intendents of Provinces. I know, that, to be revenged of the Count de Oignon, Governor of Rochel, who had denied them something, which he could not justly grant them, they did him at Court very considerable disservices.  
Ungrateful men ought not only to be stripped of those things which they have received from the liberality of others; but should be reduced to a condition below Beasts, who have all, in some measure, a resentment for a good turn done them. Monsieur de Ville Montei hath been at the charge of building them a very sumptuous Church, furnished them with means to build magnificent Lodgings suitable thereto, procured them an addition to their Revenue, of two thousand Francs per an. in Rochel, made great presents to the College of Poitiers, maintained them against the university, always countenanced them by his authority and Interest; and yet, (I speak it in the presence of God) he does not escape their bloody revile and calumnies. When the Provinces, whereof he now hath the superintendency, petitioned the King that he might be restored to his former Employments, I have known some Jesuits, that expressed a more than ordinary dissatisfaction thereat, and countenanced the discourses of those that were adversaries to that great people, and that with so much indiscretion and impertinence, that I went to Peter Regnier, Rector of Fontenay, to give him notice thereof, threatening him with all, that if he would not stay the flux in the tongue, which two Fathers, above all the rest, were extremely troubled with, I would give the General an account of the business. For certainly it was a thing not to be endured, that that Gentleman, should be spoken of every where with much honour, & that only those, whose subsistence was in a great part the effect of his good offices and liberality towards them, should be the most violent in speaking against his reestablishment.  
'Tis generally known all over France what extraordinary obligations were put upon the Jesuits by the late Duke of Espernon, as having been one whose solicitations contributed more to their reestablishment in France, after they had been deservedly banished thence for their crimes by the most honourable parliament of Paris, than any other man's whatsoever. And yet all the Province of Guienne, whereof that Heros of our age was Governor, hath, with much indignation, observed, that those ungrateful wretches, thought it no prudence, with the other Monks, not to engage themselves in the great difference that afterwards happened between him and the Archbishop, but would needs declare themselves for the latter, embarking the Society in his interests, preached up the Interdiction, were witnesses in the Suit, and (which is a thing execrable and worthy death) were the Authors of that mischievous Libel which treats his highness the Duke of Espernon as a Tyrant and persecutor of the Church, with such strange sallies of infamy, that his Eminence the Cardinal dela Valette, thinking the insolence of the piece insupportable, made diligent enquiry after the Author, but could never discover him. But God who hath appointed certain times, wherein crimes should be revealed, hath so ordered things as that this shall not any longer be hid. I conceive myself obliged to make a public discovery thereof, and it may be Monsieur de Candale will not be displeased, to know, who have been the implacable enemies of his great Father. The Author of the Book is Leonard Alemay, a Jesuit, an eloquent man, who this last year taught eloquence with me in Bourdeaux. The Superiors had laid their commands upon him to write it, and accordingly Peter Guales his Rector, and the Superior of the professed house, were the men that furnished him with arguments and memorials, that so the illustrious house of La Valette may be satisfied, that it was not some private Jesuits that put that affronted upon the late Duke of Espernon, but the superiors, who, in law, do always represent their whole Society. To justify what I now affirm, there are many witnesses, and among others, Laurence Fontenay, and Peter Chabanal Jesuits, who could never digest that presumption. Besides, not to mention that the said Duke having bestowed on them the Abbey of La Tenaille in Xaintonge, they have had another difference with him since, for that he had built his fair house of Plassac upon some part of the lands belonging to the said Abbey, and forced him to pay therefore, seventeen thous●nd Livers. Thus is it remarkable, that God hath sooner or later a punishment to be inflicted on those, who further and countenance the O●der of the Jesuits, a generation of Vipers so destructive to the universe.   

CHAP. XIII.  
Reflections upon the twelve pre●edent Discourses.  

REFLECTION I.  
IF I had taken a general survey of all the Colleges, all the Houses, all the places designed for the entertainment of their Novices, ●nd all the Residences which the Jesuits are possessed of, all over the universe, and made inquiries into the crimes I charge them with, and convict them of, in the precedent discourses, the mischief were not inconsiderable, nor the confusion light to a Body, which, out of a pure regard of its outward profession of Sanctimony, if it could not avoid all disorders, should not certainly have degenerated so far as to wallow in so great a number of crimes, and those so horrid. But that which I would have the Reader particularly observe, is, that it was not my design to give an account of all the Provinces in the world, no, that were too great a labour; my Inquisition reaches not all those of France, for I have not been in them all, but is confined only to the Province of Guienne, which is the least of all, nor do I search all the Colleges thereof, but limit myself to four or five of those wherein I have lived. This considered, no doubt but the inference will be; That the corruption of Manners must needs be grown to a great height in that Society, when that, upon the examination of four or five of their Residences, I find in them, some guilty of Forgeries, others of Murders, others of Sodomies, others of Coining, others of Sacrilege, etc. And these not guilty of the said crimes once or twice committed, but twenty, fifty, a hundred times. Let the world then judge of the whole piece by this pattern, and measuring the other provinces proportionably to this, conclude how prevalent the spirit of mischief and Villainy must needs be in that Society, and consequently, that it is not without just ground that the world thinks it too too burdensome to be any longer endured.   

REFLECTION II.  
'Tis a monastical Maxim, that the offences, which, being committed by a secular or worldly person, were venial, become grand sacrileges, and mortal sins in a high Nature, when they are committed by a Monk or Friar. That a man may affirm an Order to be guilty of a degeneration, there is no necessity he should convict the Cenobites of being, Murderers, Sodomites, Traitors to their King; no he need say no more than that they decline from the profession of that regular severity which made their predecessors be looked on as Saints, and that they are come to that degree of dissolution, as not to observe in a manner any of their rules. Be it therefore taken into consideration, that I do not here prosecute the Jesuits for trivial offences, such as they might casually commit in the observation of their Institution. Of which nature are, grumbling and dissatisfaction in point of obedience, their shunning the inconveniences of that Poverty, which they solemnly vow to embrace, that they live more sumptuously, and feed more delicately than the most luxurious Citizens ' that they are perpetually quarrelling among themselves, and impose crimes one upon another, that their bell does indeed ring at four in the morning, to make the world believe, that they are at prayers upon their knees, when in the mean time they are stretching themselves in their beds, none rising unless it were two or three of the most zealous in every college, etc. But it is to be observed that I charge them with crimes no less than those of Antidates, Murder of infants, Treason, the violation of Religious women, Coining; such as are sufficient to prove, not only an irregularity, and deformation or degeneration of the order, but such an absolute corruption, as is not found in the greatest Republics, but only among those cain's and Castaways that are equally abominable in the sight of God and men. Imagine then from this reflection, what an order this is, which yet fills the world with shameless brags, that they outvie the Recollects in point of austerity, by practising the exercises of Ignatius.   

REFLECTION III.  
For a more particular understanding of the accusations I produce to the public, I desire the Reader to make yet this further reflection, that I have not made an inquisition into all the horrid crimes committed by the Jesuits for these seventy or eighty years past, since which time the Locusts have been scattered up and down the Province of Guienne. But I have confined myself to a search only of ten or twelve years, for the most part of their crimes, and to fifteen or sixteen at the most, for some, as for instance, that of the Antedate. If then they are come to that height of wickedness in so few years, what can be expected from that Society for the future, when they are already come to these extremities. And if a man consider those who within these eight or nine years, upon very just grounds, have quitted it, he will find, that they are the greatest wits and the most eminent of the Order.   

REFLECTION IU.  
When some ordinary servant Maid yields to the violence and importunity of temptation, and betrays her honour, the scandal is not great in a City, two or three of her nearest relations are a little troubled at it, and four or five of her neighbours make a stir, that any such thing should happen. But when it falls out that some gentlewoman of quality parts with that which is accounted most precious among women▪ it raises discourse through a whole Country, and the world is in a manner scandalised at it. The Reflection that naturally arises hence, is, that the persons whom I produce by name and surname, as Authors of the crimes before mentioned, are the most eminent of the Order, such as Provincials, Rectors, Procurators of Provinces, Preachers, Divines, great Humanists, as for instance, Malescot, Rousseau, Pitard, Sabbatheri, John Adam, Petiot, Olive, Biroat, Dusresne, Manian, and such others in abundance, as whose names and excellent parts are known to all the world. When some of the lesser stars tread amiss and appear not in their ordinary places, it is not perceived by any, unless it be by some curious Mathematician; but when the Sun suffers an Eclipse, the people of the four parts of the universe turn their eyes towards his globe. I do not here entertain the world with the crimes of those among them whom they contemptibly call formal Coadjutors, (or if I have produced any, they are very few in comparison of the others) but I bring upon the stage the Ringleaders of the Society, guilty of the most enormous offences. If the denomination of a compositum ought to be taken from the better and the nobler part, let all the world judge, whether that Society, instead of being called the Society of JESUS, should not be more justly called the Society of MALEFACTORS.   

REFLECTION V. and last.  
When a man hath read and diligently examined what is contained in this little book, I am confident there will be no necessity of my putting him in mind, that the Jesuits themselves forced me to this discovery, and that it very much concerned in point of honour, to endeavour my disparagement as much as might be, as well by indictment, as by books, in case they rationally presumed, that I should not always be silent, and that if I concealed their crimes for some time after my coming from among them, so to avoid all meddling with them, and to shun the first sallies of their exasperation, yet at last I should, upon the persuasion of the Reverend Ministers of our Church, discover them. But God knows how far they have been mistaken in their conjecture, and how that they have put the sword into my hand to defend myself, and wherewith I have wounded them in their heart, and in the apple of their eye, that is, in their reputation. I conclude, making a folemne protestation of two things; the first, that I have not said any thing but the naked truth▪ The second, that, had they not betrayed such an implacable violence against me, I should have resolved to be silent, though it had been out of no other consideration, then that of avoiding that shame among my Brethren, which I must needs conceive at my having lived so long in an Order guilty of such horrid crimes.  
THE END.     

Psal. XVII.  

PReserve me, Lord, from hurtful things,  
As th' apple of thine eye:  
And under covert of thy wings  
Defend me secretly.  
From wicked men that tyrannize  
Let thy hand help me out;  
And from my deadly enemies,  
That compass me about.   

In their own fat they are enclosed,  
And bear themselves so high,  
That with their mouth they are disposed  
To speak presumptuously.  
They have encompassed us round  
In our own footsteps now:  
And down unto the very ground  
They bevo their lowering brow.   

Like th'eager Lion that doth long  
To take his prey in chase:  
And as it were a Lion young,  
That lurks in secret place.  
Arise and disappoint him then,  
And cast him down, O Lord  
Defend my Soul from wicked men,  
Which are thy cutting sword.   

From worldly men thy help I crave,  
From men which are thy hand:  
Which in this life their portion have  
And do not see beyond.    

THE CALUMNIES OF JAMES BEAUFES REFUTED.  
By the same Author.  
PSALM LIV.   

To the Reverend THE PASTORS AND ANCIENTS Of the FRENCH Reformed Churches, gathered together in the united Provinces of the Low-Countries.  
REVEREND SIRS,  
IT is certainly an obligation of divine Providence, and a favour which all my services cannot come into the least degree of deserving, that it hath been pleased to permit the Persecutors of our Churches, and the enemies of the Faith we profess, to set upon, both by indictment, and by printed books, the Declaration I had made with all the sincerity of my heart. The seed which is sown must endure the nipping frosts and the injuries of the air before the grain can come to maturity. Roses are not gathered without some danger of the prickles they are environed with. Lilies do many times grow among herbs of evil scent. It shall ever be honourable to me, to suffer upon the account of virtue, even flames. The Lord of glory was nailed to the cross between two thiefs. The servant is not greater than his Master, nor the Ambassador more considerable than he that sent him; as it was necessary that Jesus Christ should suffer, and so enter into his Kingdom, so is it but just, that through many tribulations I also should enter into the Kingdom of Heaven. These words of the great Apostle I hear perpetually ringing in my ears, if we suffer with him we shall also reign with him; and when all is rightly summed up to gether, it will be found, that the sufferings of the present time amount to nothing in comparison of the glory that is to be revealed in us.  
I had before some resentments of the powerfulness of celestial Grace in my happy conversion; but now, I am to acknowledge the finger of God, and the operation of his divine spirit in my persecutions. That which makes my soul as it were overflow with serenity and satissaction, and fixes it in a firm and immovable confidence, is, that the eternal God, who hath begun his work in ●e, Will also bring it to perfection, to his greater glory, and that you, Reverend Sirs, who are the salt of the earth, and the light of the world, will afford me so much the greater demonstrations of your affection and tenderness, the more you find me hated by the enemies of Jesus Christ and his Truth.  
It is the main design of the Jesuits to make the world believe that the disgraces they brand me with are marks of ignominy; but if you will but be pleased to consider their intentions, examine the informations they have put in against me and the causes thereof, and require thereupon the judgement of our Pastors and Brethren of Rochel, who have been eye-and ear-Witnesses of all the proceedings that have passed, you will think my disparagement glorious, and the pretences of my adversaries malicious and criminal. One of the most religious, and eloquent Ministers of the holy Gospel there hath already written in my vindication, with no less truth than earnestness; and his answer hath been highly approved, by the defeat of my Enemies. I should have pardoned Beaufes the contumelies he had belched forth against my reputation, by an obstinate resolution I bade taken to be silent: but those, who look on the glory of God as what is most considerable in my conversion, do conceive me obliged to speak.  
I therefore vindicate myself against a pretended Religious man, who seems to have made it his main business to do violence to the fundamental maxims of the Doctrine of Jesus Christ, and tramples on the laws of charity, whereof the Scriptures are full. The Canons of the Church of Rome declare a Clerk irregular, for having contributed any thing to the execution of a malefactor. And yet Beaufes, giving himself out to be a Priest and Clerk of the Society of Jesus, makes himself a Judge of life and death upon me in his book, pronounces and signs the sentence of death against me, and racks his wit to find out new torments, to make my departure hence the more cruel and insupportable.  
His accusation is, that I have celebrated their Mass, after I had engaged myself in the design of my Conversion, and did not forbear preaching in their pulpits, even while I was in treaty with the Reverend the Ministers of the reformation, to find out some safe course to make a public profession of the Faith, which I had already embraced in my hair. This enrages and exasperates the man so far, that he turns a prodigal, and spends on me, without the least regret, all the injurious figures, and all the scandalous terms which his imagination can furnish him with. In every page he finds out some new claws to fasten on me withal, I am, in his judgement, a Judas among the Apostles, and a Devil in the house of God. The words execrable, detestable, abominable, are too gentle to make any deep wounds; nay, he employs the malice of his wit, and makes all his Rhetoric sweat again, to find out such as are more stinging and more venomous. Not thinking it enough to thrust in one or two into every period, be musters up thirteen or fourteen altogether, as when he says, page 25. This man was vain, proud, envious, refractory, hypocritical, sacrilegious, perfidious, desperate, a prevaricator, an impostor, carnal, treacherous, worldly-minded, etc. In a word, he does as much as lies in his power to make me the object of an universal persecution, and it shall not be his fault, if the particular animosity of the Jesuits, pass not through all the Christian world for the public cause.  
I am not to learn, that the Law of Grace, under which we now live, does not require an eye for an eye, nor a band for a hand, as that did, which God had given from amongst the thunder and lightning. Nor am I ignorant on the other side, that the Christian Lenity whereof you make so great procession, and that mildness and modesty which distinguishes you to be true Pastors different from those wolves and hirelings, may haply oblige you to disapprove these refutations, as such as betray too much gall and Satire. But I shall entreat your Reverences to give me leave, without prejudice to the Law of Jesus, to do, in my own defence, that which nature teaches the very creatures, God fOrbids not, and reason allows in the prudent. I do not desire the death of Beaufes, as the reward of the crimes he hath committed, though he wishes nothing so much as mine, and that for no other reason then that I have done a good work; no, I heartily forgive him, and bless the wounds whereby he endeavours to assassinate me. But since necessity hath forced me to take up arms for my own just defence, it cannot be expected I should answer so exactly, as that I should return flowers and compliments, for calumnies and invectives. If therefore, when I oppose my buckler to the stones he casts at me, their recoiling hurts them in the tenderest places, the mischief caused thereby is to be attributed to his insolent and inconsiderable attempt, since that God neither forbids nor hinders the effects proceeding from a rational resistance.  
I should have answered him in terms sufficiently civil and obliging, had my calumniator any way deserved an honourable treatment: but civility exasperates him, and mildness irritates him; he is much of a nature with the cantharides, converts into poison the juice of the fairest flowers, and experience hath convinced all the faithful at Rochel, that he grows so much the more insolent against the truth, by how much the Pastors endure his extravagances with the greater modesty.  
I therefore humbly beseech your Reverences not to take it amiss, if, being to refute a furious and inconsiderate man, I do not confine myself to a scrupulous reservedness; an over-ceremonious observance and respect would prejudice the purity of my cause, and might raise difficulties among the simple, I ought not, nor indeed ca●, without great danger, flatter an enraged mastiff, whose teeth, wherever they fasten are venomous. If I discover many passages of his life, as occasion serves, whereat he may be troubled, I assure you that the worst I shall do, will be simply not to flatter him. I could never approve that irrational custom of the Persians to whip their Soveraigne's robe, when he had offended, without touching his person; no, it is but just every one should bear with the penal●y inflicted on him for his crimes, and detractors ought to endure the truth when it is told them.  
Were I cited to a higher tribunal than yours, it would certainly be lawful for me, to do what the holy Spirit allows by the mouth of David, Be angry, but sin not, and to follow the advice of the Wise man, Answer a fool according to his folly. But if notwithstanding all I have said, my discourse seem too sharp to you, be pleased to remember, that I have lived too long among the Jesuits, and too short a time among you, to be dismantled of those passions, which are garrisoned and fortify themselves in persons of that Society.  
I therefore most humbly make it my suit to you, that you would, without prejudice, read my Apology, and that with a spirit of love towards a person who dedicates it to your Reverences with the greatest submission imaginable. And you will find that I sign an eternal bill of divorce from them, and that, since I have discovered such truths to the world, I am obliged out of a consideration of my own safety, ever to look on them as the implacable seekers of my life. This demonstration of the sincerity of my conversion, and the obligation there is of my perseverance, shall be a certain earnest-piece of my real and hearty embracing of our Religion, as also of the respects I owe you, as being  
REVEREND SIRS, Your most humble and 
 most obedient Servant Peter Jarrigius.   

AN ANSWER TO THE CALUMNIES OF JAMES BEAUFES A JESUIT.  

CHAP. I.  
Showing the reason of my writing after the excellent Refutation, published on my behalf by Monsieur Vincent.  
IT was ever accounted justifiable, that an innocent person should vindicate his reputation against calumnies. But if it happen that he says not a word in order to his own justification, and that God out of his infinite mercy raise up some Daniel, that undertakes to plead his cause, confound his adversary's, and discover the inconsistency of their testimonies by the manifest contradictions they fall into, it raises in the people an admiration at the judgements of God, who never forsakes those that suffer persecution upon the account of virtue, and takes a certain pleasure to see injustice and detraction overthrown at the feet of Innocence. A broad and troublesome sea of three hundred Leagues, which lies between me and the Inhabitants of Rochel, suffers me not to hear the coil and hurly-burlies which the Jesuits raise at so great a distance against me; and if they write any defamatory pamphlet, to humour their exasperation, and in some measure to alleviate their fury, it is so long ere it comes on our shores, by reason of the uncertainty of navigation, and the hazards of the Sea, that three or four months' slip away before I can get it into my hands. I was acquainted with God's raising up of Monsieur Vincent in my defence, before I heard that Beaufes had put in any charge against me; the preservative came to me before the poison, and I have seen my adversary laid at my feet, defeated by him whose very name signifies a Conqueror, before ever I took up any arms myself.  
It is indeed but too easy a matter to insult over a man, that hath been surprised in several falsifications, and delivered up as a Detractor to the abuses of the people. I know it will prove no great matter of reputation to me, to pursue a wounded Serpent, that hath in a manner spent all its venom, and hardly hath strength enough to hiss. Monsieur Vincent hath given James Beaufes such an absolute rout, that there is no honour in thinking of any further engagement with him. The most considerable accusation which that devout adversary had against me, amounted to no more than a certain foaminesse which that great man had dissolved and burst asunder, or may be compared to a mist in the morning, which the Sun of truth hath dispelled by the lively heat of his more powerful rays. All those that have seen the refutation, have admired the prudence of the Author, the sharpness of his Logical abilities, the solidity of his replies, the modesty of his discourses; & the same persons having weighed the accusations & outrages of my enemy, have not been a little astonished, to see, that a Jesuit, whose employment it is to preach the word of God, should fall into such palpable contradictions, make so many discoveries of his imprudence, and betray so much passion and extravagance.  
And yet, notwithstanding this former Answer, whereby I am more than sufficiently justified, I conceive it an obligation lying upon me to vindicate myself, by an Apology, after my fashion, against this injurious Goliath, who making his advantages of whatever may tend to my disparagement, would no doubt take occasion, from my silence, to say, that I am such another as himself, ignorant, and not able to make him any answer. Besides, it is further to be considered, that Mon●ieur Vincent, in several places of his Refutation, refers to me the clearing up of many things, which it was impossible he should have the knowledge of, and which I think it my duty to declare, to the glory of God, and the confusion of a sect so prejudicial to the universe. That shall then be the design of this second treatise, which I shall for the greater ease of my Reader divide into Chapters. And in regard it is but necessary it should be known against whom I take these pains to vindicate myself, I shall entertain thee in the two ensuing Chapters with a true character of my Adversary, that thou mai●t by the claw imagine what a Lion I have to deal with. If he make it his complaint, that Hercules himself may think it some disadvantage to engage against two, it argues he does not much consider, that above twenty thousand Jesuits have declared open hostility against me, threatening me with fire and sword, and that it is much more easy for him to make his party good against two, then for me alone to enter the lists against twenty thousand. All the confidence I have, is, that my honest Countrymen the French, who shall read this piece, will very much blame the Jesuits, for having been so furious and implacable in their proceedings against me, when I had done them no other injury; then that which they fond imagine they have received by my leaving of them, and will consequently say so much on my behalf, that I am not to be found fault with, if my answer be somewhat sharp, and speak the truth without any disguise. I doubt not, but God, the grand protector of the Innocent, will confound the designs of my Persecutors, and will inspire my words with a certain force and persuasion, to their confusion, and his own greater glory.   

CHAP. II.  
A character of James Beaufés, as to his abilities in point of Learning.  
IF any one be desirous to know what kind of person Rousseau the Provincial of the Jesuits hath made choice of, to bark and make all this noise against me, so to evaporate the violence of their indignation through the fiery furnace of his throat, 'tis one, whose name is James Beaufés, a man, as to his personage, bulky, fat, and crook-shouldered, one that, for some months past, hath, of a pulpit, which should be the seat of truth, made a stage whereon to represent his own passions, and to find ridiculous entertainment for the people. I shall not in this place hit him in the teeth with the impurities of his extraction, though we have the security of the Scriptures for it, that God does many times punish in the children the iniquities of their Fathers. Nor shall I make it any reproach to him, that his Brother was hanged for a murder committed by him on the person of Monsieur Saige, in the City of Tulle. No, I shall only treat him as a Jesuit, and, in the present chapter, examine him as to his abilities, and, in the next, make inspection into some part of his life and Manners.  
Of all those parts of knowledge which any way recommend a man and gain him the esteem of an understanding and knowing person, he hath so little, that it is not without reason, that he is no otherwise looked on among the learned, then as one eminent for his confident ignorance, though his perpetual gagling raises in those, that know him not, an imagination that he is guilty of some literature. He is so little versed in Latin and Humane Learning, that, having taught little children for many years together, he could never get out of the classes of Grammar, and, being almost choked with the dust of the Colleges of Again and Perigueux, he was packed away, to finish his course at the noble College of S. Macaire upon the Garonne, there to teach one of the lowest Classes, with the assistance of another, whose name is Salabert.  
This pretended Refuter of the Ministers is so excellently well skilled in the Greek Tongue, that I defy him, not to interpret, but to read a page of any Greek Author, without stumbling thirty times; and for this challenge which I make to him, it is no hard matter for him to refute it, for there's no more to be done, but that he refer himself to two knowing men. But I am confident he dares not put it to the hazard, what brags so ever he may make of sufficiency. The Hebrew is a strange and barbarous language to him, for, not to injure or belly the man, he was never yet acquainted with either the points or Letters, and it is much to be questioned whether he can turn the Bible the right way. Having the last year, received from one of our Ministers, a Letter in Hebrew, he runs harebrained from Ruffec to Engoulesme, a whole night's journey, to get it interpreted and answered by Monsieur Thomas de Maisonnette, a knowing person, and well skilled in that Tongue. That excellent person cannot deny what I say to be true. History and Chronology are those unknown parts of Learning which were never discoverable to him, and if he says any thing of them, he does it upon the credit of another, and the security of citations which he meets with in certain collections of Controversies.  
Since he is so unfortunate as to all these it would be thought, that those shreds of Logic he hath made a shift to get together might find him some employment as to that Science, but the course he was put upon at Bourdeaux, purely indeed for want of another, discovered the weakness of his dialectical faculties. That employment, bestowed on him, not out of any consideration of his desert, but upon the recommendation of Monsieur Jrat, who had an affection for him, proved so unfortunate to him, that his Scholars, to show what account they made of such a master, brought an Ass into the School, got it up into his seat, and there fastened him in such manner, that the two fore feet hung over it, as it were to represent Doctor Beaufes, and indeed there wanted only speech to say Nego, with as much judgement as our Logick-Lecturer could. That honourable Substitute putting him to a little loss, when he was come in to read his Lecture, the Scholars hissed him out of the Class, and thereupon, breaking of that unfortunate course, that stayed till the next year to begin it again under a more able Master. That Minister, who writing to a friend of his, told him that this Antagonist was guilty of a little Logic, had not certainly heard of this glorious accident, which yet was generally known all over Bourdeaux, notwithstanding the great zeal and earnestness of Pabot, then Perfect, to smother the business. For had he knomn any thing of it, he would have given another account of him, and might have said more truly, that, as to Logic, he was Master of no more than was requisite he should have that deserved to have his place supplied by an Ass.  
His perfections in Divinity I refer to the test of their judgements who hear his Sermons. Only I shall presume so far as to say, that it is leveled to the capacities of those that are the most remote from Cities and civil conversation. For having given, through his notorious rake-heilizing, very great scandal in the College of Bourdeaux, where I than was, the Provincial was forced to pack him away thence to Pau in Beard, there to prosecute his studies, after he had caused him publicly in the Refectory, to receive discipline, during the whole time, that a Miserere was read. The employments he is put upon, are proportionable to the account they make of him. All his business in Ruffec, for four years together, was only to run up and down the Villages thereabouts; and were it not that he makes it so much his business to gain a little reputation by endeavouring the refutation of the Ministers; he would be thought absolutely unworthy to speak in public. Those of their Society, who know him as well as I do, wonder not to see him kept so low, insomuch that it was never asked by any one, whence it came that he was appointed to preach in the Advents and Lents at Sawe-terre a paltry town in Bazadois, at Vieille Vigne, a village of Britain, at Ruffec two years together, while other preachers, that were his Juniors by nine or ten years preached in the greatest and most considerable Cities. Both Secular Priests and Regulars are astonished to find him admitted into the pulpit at all, considering the imprudences and impertinences he falls into in his Sermons. Some Jesuits were of opinion, that he had some gift in the business of Controversies, not that they thought him sufficiently skilled as to the understanding of the Scriptures, or furnished as to matter of ratiocination, but only because he hath a bitter, satirical faculty, such as easily makes the audience laugh, by an humour he hath of making sport with our maxims. 'Tis the general acknowledgement, that he maintains his cause rather like some juggler, than a Preacher and a Divine. I have had the diversion to see this modest and regulated Orator with his Jesuitical cap, one while hanging over one ear, another, pulled down over his nose, stamping with his feet, shutting his fists, gnashing and grinning with his teeth, with his surplice r●l●ed up like a dishclout under his ●me▪ If the tears of the Audience sp●ake the praises of the preacher, as St Hierome says, this man can pretend to very little, for thousands have seen him laugh very gravely himself, after he had, with cackling pronunciation of his words, shot out some foolish expression purposely to excite others to laughter. The town of Fontenay shall confirm what I say, where our Lecturer preaching the last year, he would needs, in the midst of his Sermon, ridiculously fall a singing, as it were to personate some poor old woman, that were singing of a psalm; porters and tradesmen laughed at the humour of that harmonious crow, while some persons of quality said at the same time to his Rector, whom I was in company with, These sallies of simplicity and impertinence, Sir, are not to be endured. In the s●me Sermon he made very di●igent enquiry, and that in very unhandsome terms, by what marks it might be known that women stood in need of men, and foolishly demanded of the Audience, whether it were by the eyes, by the hands, by the Legs, or by the end of the nose. Pardon me if I forbear the rest, my writing blushes at his impudence, but let it be observed by the way, how much his capacity, in order to preaching ●mounts to, and what degree of prudence he is of to speak in public.   

CHAP. III.  
A character of James Beaufés in relation to his life and manners.  
God hath not bestowed the gift of preaching equally upon all, but it is his will that all should so lead their liure as that they might give others good example. Did the Jesuits of Guienne think it their duty to give God the glory, as to what concerns the manners of James Beaufes, two hundred of that Body would give it under their hands, that he is one of the most irregular of the Order. I shall therefore simply say without passion, and out of no other reflection then that of glorifying truth, that three several times Informations were put in against him, for his ejection out of the Society. The first, while he was ye● a Novice, was, for that he had made several discoveries of a most debauched inclination, nay, in some intervals had been guilty of such sallies of extravagance, as sufficiently betrayed the unsettledness of his brain. Such was that, for instance, when he followed one of his Brethren into the Garden▪ walks with a knife in his hand, to kill him, or at least to do him some mischief, because he had discovered some f●ults of his to the Master of the Novices, as they are by the rule of that Society, required to do.  
The second charge put in against him, was, when that being in his course of the Metaphysics at Bourdeaux, he fell into far greater dissolutions and more incredible follies. He remembers, but certainly not without sh●me, his extravagant carriage towards James l' Esp●aulart, his Rector, which brought him within two inches of the threshold, in order to his casting out of the house. This unhappy young man coming one night from Bardenac, a house of Recreation which they have within a League of Bourdeaux, where he had been merry with his companions for the space o● a whole Summer's day, would needs in a jea●●ing way take a sword from one of the Servants, which he hid under his city garment, as the young Students than wore them, and being returned about nine of the clock, the time appointed for the Jesuits to go to bed, he comes into his Rectors chamber, who thought of nothing less than that piece of frenzy; The time is now come, said he, drawing the sword, that yo● mu●● with your blood expiate the afflictions and affront 〈◊〉 hav● received by the many penances you have imposed upon me● and immediately, through a more prudent act of extravagance, putting it gently into the sheath again, What, said he, reverend Father, are you afraid? this swor● I found in my way. This judicious exploit done by him after a many mad pranks of the same nature, gave occasion to the Provincial and the Consultors to conclude, that the only course to be taken, was, to rid the Province of a mischievous and a frantic person▪ But his tears and the intercession of the Rector, who excused him upon the debauches of the day, held their hands for that time.  
You reproach, will he say, a man that is now grey haired, with the faults he had committed in his youth. I wish with all my heart, that his modesty had obliged me to conceal, not only those of his youth, but much more those of his virile age, which being of greater consequence will prove sharper thorns in his breast. It troubles me not a little that I am forced to defile my paper, and accuse a man, whom I have some time lived with, of the most shameful crime that is in nature. It is generally known all over the Province, that in the time of the Provincial Malescot, the General of the Order Mutius Vitelleschi had written, that they should not forbear any longer with him, but cast him out, since he was incorrigible, the principal crime he was charged with being, that he had lasciviously meddled with some little scholars, of exquisite beauty; nay, that he had one night got out of his own bed, to go to lie with a certain young Philosopher, a condisciple of mine, named Martial Lamy, one of the Religious men of the Society of Jesus. This insatiable inclination of his towards little children, and the proofs which the Superiors had of that irregular affection, raised in them a violent suspicion of his unchastity, which grew up to that height, that he was convicted thereof, but that the Community might be he less scandalised at it, they did all they could to mother the information, yet not so but that above ●en knew of it, of which number I was one; as being fellow-student with him who was very strictly examined about the business. And if this be a thing he cannot blush at, I must needs conclude his face to be ●f brass.  
The third cause upon which a charge for ejection was ●ut in against him, was, a general irregularity and dissolution, which was easily perceptible in all his mona●icall actions, as being one that did in a manner nohing in comparison of what others did, notwithstand●g the penances which were perpetually showered down ●pon him. There was not any thing more frequently ●eard in their Refectory; morning and evening, than hose words, ordinary in the like cases, I here on the ehalf of Holy Obedience, discover the offence of James Beauses, for that he hath this day spoken bitter and provoking words to such a one; for that he was not ●p at seven of the clock; for that he took some little choler aside out of some lascivious design, and spoke ●ith him for too long a time, and the like, or greater aults, which made him infamous in the Community. Whereupon issued out the sentence, which troubled ●im much more, And therefore, Holy Obedience doth impose upon him by way of penance, that he dine under the Table, that he discipline himself, that he eat his meat ●pon the ground, and such like penances as are in use among a sort of Regular ecclesiastics, who think it ● disparagement to be called Monks. I have often ●een him condemned for his miscarriages, and accordingly with a whip in his hand, stripped naked down ●o the waste, casting himself on his knees in the middle of the Refectory, and there ignominiously whipping himself, until such time as the superior gave a rap upon the table with his knife, as a sign for him to give over. Who of the Jesuits of Guyenne that shall read these stories, but will immediately call to mind how that they have sometimes seen him by way of infamy wearing about his neck a paper, wherein might be read in capital Letters, the crime he had committed▪ I am confident, his memory is still galled with the disgraceful penance imposed upon him by Malescot, whe● to punish him for his debauches, he took him out of his course of Divinity, to make him serve as a scullion in the Kitchen, for the space of a month. Nor hath he forgotten that other infamous penance inflicted upon him by the same person, which was, to take three turns about the Refectory, while all the rest were at dinner, with his nightcap on his head, the sheets of his bed tied about him like a scarf, and the Coverlet upon his back. Those that have but the least idea of the gravity which the Jesuits so much pretend to, must needs imagine, that our James was a person neither very considerable among them, since he was ordinarily treated as a Rascal, nor very innocent, since he was continually baited by such ignominious penances. If in th● history of his life, a man could forbear mentioning the Provincial at Malescot, it would ease him at the heart very much.  
But it may be objected by some body, that he hath still continued in the Society. True, he hath, but purely out of vanity, as being unwilling it should be said, he were cast out of it for his crimes. And yet he hath not since discovered any more circumspection, insomuch that the Superiors are forced to keep him, like a mangy sheep, at a distance from all the rest and call him not from his lurking hole at Ruffec, o● of any other design, then to vent his Satirical h●mour against ou● Religion, in the present conjuncture of Afsaires. I intent to give the world a more particular character of this man in Latin, but, in the mea● time, I conceive thus much enough to discover the qualifications of this Preacher, who, for some days past hath made such a hue and cry after the Sacrilegious person. It may haply be further urged by some who see not very much at a distance, that while I give an account of the proceedings of the Jesuits in order to the cutting off of this putrified member, I justify the body. I desire him that is troubled with any such imagination to consider, that the Common wealth of Sa●an hath its policy, and that this maxim of circumspect Stallions, Si non castè, saltem cautè, that is to say, if not chastely, at least craftily and cautiously, is one of the bases of the Politics of these Monks. And accordingly he may take it further into his thoughts, that, since James Beaufès, though found guilty of many late ●nd ancient impurities, doth nevertheless continue in the Society, it is not true that their Order, like the Sea disburthens itself of what ever stinks and is corrupted, as they preach and pretend. This discovery which I thought myself obliged to make, premised▪ I proceed to my vindication, and pursue my accuser as close as I can.   

CHAP. IU.  
Giving an account of the proceedings of the Jesuits against me.  
HE th●t does but simply cast his eyes on what Beaufes hath set forth, cannot but make an immediate discovery of the malice of my adversaries, and the palpable blindness into which the insatiable desire of revenge hath precipitated them. The Jesuits, astonished at the change I had made in matter of Religion, and surprised at the course I had taken to get out from among them, presently took a resolution, not ●o call me back again in a Christian way, and according ●o the obligations of the new Adam, but, out of a Jesuitical kind of charity, to conspire my destruction. Whether the Gospel, which they pretend t● preach, justifies these violent attempts, and bloody prosecutions, I appeal to the words of it, and the example of Jesus, of whose Society they affirm themselves to be. Though I am now at the distance of three hundred Leagues from my dear Country, ye● am I not ignorant that my Country men of both the one and the other Religion, are sufficiently satisfied, that these implacable enemies of mine had no sconer heard of the first news of my conversion, by the Letters which I had left with a certain friend, but they breathed nothing but blood and death, and spoke of nothing less than fire and faggots. I cannot but here entreat the Reader to make a more particular reflection on this kind of proceedings, as such as should make no small impression on the spirit of any honest man. Whe● any one of the other Orders, though with more noise and stir, renounces the Roman Religion, to come over to us, his Superiors, much more kind, and more morally virtuous than those that sometimes were mine, imagining, according to their erroneous maxims, that their dear child is lost, fly to the Altars, implore the assistances of Heaven by their prayers, run up and down like good shepherds to find out thei● sheep, and, if need be, bring it home upon thei● shoulders. Now let it be considered whether the Superiors of the Jesuits have taken any such course and let their cruelty be measured by the mildness and courtesy of the others. The first act of cou●sell which pressed among those mischievous Priest's a● Pharisees against me, was, not that they should of●● up the least address to God for my return and repentance, but Rousseau the Provincial, the chief ●mong these wicked men, pronounced as another Caiphas, that it was expedient, one man should ● for the people.  
According to which sentence, like so many implacable Jews, not taking any care for the means whereby I might be raised out of the abysie into which they thought me fallen, they made it their main business to find out inventions, to dispatch me out of the world.  
Taking it theresore as granted, that the design of so great a change cannot be begun and perfected in a day, and that I must needs have dissembled my intention for some time, since that I was forced to live after their way (who, what horrid crime soever they may have committed, or what great mischief soever they may be hatching, cannot▪ without some imputation of scandal, be exempted from saying Mass every day) they presently imagined, more out of malice then prudence, that it was the most advantageous breach they could have to set upon me with all their interest.  
Their first business accordingly was, to make the●r advantages of the publication of the several acts, which the Overseers of our Religion had, out of their zeal thought fit to publish, and to compare that writing of mine, wherein I had entreated those of my party, to afford me their assistance, to the end that I might make public profession of my belief, according to the liberty which the King's Edicts gave me so to do, with the d●te of the Letters which I had written to the Rector and Provincial. Having thereby found, that I had dissembled my intention for some days, that is to say, done, in relation to the Ecclesiastical functions, that, out of prudence and discretion, which they with cauterised consciences always do, when they undermine Bishops, and betray States (for no consideration of that or any other nature can dispense with them for saying Mass) they immediately raise a hue and cry after the Sacrilegious person, the Profaner of holy things, put in a charge against me, and, to compass my death, would have a pretended Sacrilege of a secret become a public one, and that a writing given privately to a particular person should pass for a public and solemn profession. The charge lies now before the Judges, whatever the issue may be, it will turn to my glory. If by their powerfulness and bloody prosecutions I am condemned, I shall be a Confessor of Jesus Christ, which is the greatest glory that a good Christian can aim at; if by the diligent discussion of the business I am cleared, the world will be accordingly sensible of the malice and injustice of my accusers. What ever may be the result, I cannot but hope, that God, who raised up Daniel to vindicate the innocent Susanna, from the crime laid to her charge by two lustful Elders, will raise up some charitable maintainer of my Cause, who shall make my party good; and that the same God who delivered Lot from amongst the Sodomites, and from the flames of fire, will also deliver me out of the hands of the Jesuits. In the mean time let us take their proceeding into examination, and consider the imprudences and poor occasions they are put to therein.   

CHAP. V.  
Discovering the cheats and evasions of the Jesuits, in their prosecution.  
WHen Ignatius said, in the Letter he writ to the Monks of his Order in Portugal, that it was his desire, that Obedience should be the ear-mark, whereby the true children of the Society should be distinguished from others, he had said more truly, according to their Institution and ordinary practice, if he had expressed himself thus, it is my desire that cheats and circumventions should be the undeniable characters, whereby you might be known to be right Jesuits▪ For he that shall consider their equivocations in matter of Justice, their ambiguous expressions in conversation and dealings with men, the mentali reservations and restrictions which they have introduced into Moral Divinity, to the great disadvantage of Truth, their crafty designs to cajole the simple in their Shriving seats, and their visits, purposely to get a claw into their Estates, by surreptitious donations, must needs conclude, that a mischievous crastinesse is the Soul, which informs and gives motion to that vast Body, which acts not either in ●h●●g● relating to Morality, or civil affairs, but by diss●●●u●●tion and compliances. To demonstrate this truth, I have instances enough to make a volume; but the business now in agitation, is to show their foul practice in their indictment against me.  
Beaufes, through whose mouth the Provincial and the Consultors cast up their choler and indignation, furnishes me with an argument that cannot be answered. Courteous Reader, says he in the beginning of his Book▪ you are desired to take notice, that the prosecution against Peter Jarrigius by way of indictment, is not carried on either upon any request of the Reverend Fathers of the Society of Jesus, or for any crime committed by him while he was of their Society; he is only charged with Sacrileges, committed by him since his profession of the Religion pretendedly reform. And a little lower, the charge they have hitherto had against Monsieur Vincent is purely civil, to oblige him to produce, before Monsieur the Lieutenant General of this City, the original copy of the book he hath published, to be compared with the Letters, whereby Jarrigius himself hath refuted the Impostures scattered abroad under his name. And a little lower, The Consistory was obliged to bring into Court those pieces, which the Fathers of the Society required, especially the Act of Novemb▪ 24. 1647. Here I desire the Reader to take notice that these Monastical Fiends demand, and that with importunity, that the Act of November, 24, should be brought before the Judge; and he shall find anon wherefore and to what end they desire it Lastly, he says, in the conclusion of his Advertisement, that the Scribes, Viau and L' E●piniere, have declared that the writing and Seal of the Act of Profession of Peter ●arrigius, of Novemb. 24, represented by M. Gasper Le Roy, Register, agreed with the writing and subscription of the beforementioned Letters.  
Of all men, Liars ought to pray for good memories. This man hath one that is so treacherous, that ere he come to the midst of a discourse that takes up but a fmall page, he destroys what he had afsirmed in the beginning of it. The cheat is discovered ere the word is out of his mouth, as a pickpocket taken in the midst of the marketplace, with the purse in his hand. I fear me the man fond imagines that the French, who will be guilty of so much curiosity as to read his book, are overgrown with such a sottish credulity, that he can persuade them that they do not see what's before their eyes. He impudently affirms that they are not my prosecutors in that indictment, and two periods after, he acknowledges, that it was by their means the Consistory was forced to produce in Court the act of November, 24. which they thought a sufficient ground whereupon to put in an endictment against me. When they have thrown the stone before all the world, they withdrew the hand, and then confidently affirm, both by word and writing, that they did it not. For any horrid thing, such as this may be, the only way is to deny it. But is it possible the Inhabitants of Rochel should read this abominable lie in the very Frontispiece of the advertisement to the Reader, without conceiving an indignation against the Impostor, who must needs be thought to reproach the weakness of their understanding, when ●e denies to their faces what they have seen with their eyes? Methinks it might have been enough for James Beaufes to clear himself for his own part, and to call for a basin of water, as Pilate did, and to wash hands before the people saying, I am innocent as to the blood of this just person; which if he had done, I am confident the people of Rochel would not have cried out, His blood be upon us and upon our children. No, it is a privilege proper only to the Jesuits to procure the death, not only of an inconsiderable person such as I may be, but that of great Princes, and most Christian Kings, and to say after all, we have not done any such thing.  
I refer myself to any man, whether this be not to lie diabolically, or rather Jesuitically. The Sermons they have preached convince them; the books they have written betray their malice, and their both private and public sollieitations, generally known all over Rochel, discover their violence against me, and yet they are so insensibly impudent as to affirm, nay were it requisite, they would swear, as Jesuits, that they are not my prosecutors in this business. Let us divert ourselves so far as to snap these notorious Liars in their Sycophancy and elusions. What should be the meaning of those violent and furious invectives, wherein Beauses and others were publicly employed, to the great scandal of the people, all the insinuations of wit and Rhetorics, and all to prove, during the space of four whole months, that I was guilty of sacrilege, and consequently of death? To what end was that Scandalous pamphlet scattered up and down, under the title of, The Impieties and Sacrileges of Peter Jarrigius? Out of what design was it, that there was such importunity used to oblige the Consistory to bring into Court the act of the 24th. of November? it being the only thing whereon they thought an indictment might ●e justly grounded against me, as to Sacrilege.  
In a word, what's to be inferred from so many consultations? So many combinations against me? so many designs upon me? so many pers●ns sent to seize my person? so many falsities imposed upon me? Must it not needs argue an absolute loss of judgement, not to perceive, that they are so far from being simply the adversaries that seek my life, but the witnesses that accuse me, and the Advocates that plead against me, in as many places as they can command pulpits in, and as many companies as they come into, by word, by writing, and every way? It is to be feared that the Superiors of that order have a certain imagination, that all the French have made a vow of implicit obedience to them, to submit their understandings, to their words, without the least examination. Iniquity cannot hold out long, and it is the fate of falsehood ever to ruin and undermine itself. These pretended ecclesiastics, contrary to the Canons of the Church of Rome, are lovers of blood, and make it their business to persuade Christians that no people have a greater aversion for it then they. But this palpable falsity discovered in the first page of their Book, should methinks be sufficient to satisfy the Reader, that they have lied too far to be believed any further. Let the simple give credit to what the Jesuits say, because they say it, if they think fit so to do, but the more prudent sort of people shall ever look on them as malicious Impostors, and such as endeavour to be ●amous by their surprises and circumven●ions.   

CHAP. VI  
Containing an Answer to the Accusation put in against me by the Jesuits.  
THe Accusation put in against me by the Jesuits a ●ounts to no mo●e then a piece of Legerdemain or trick upon me▪ and whoever shall examine it without prejudice or passion, as Judges are obliged to do, will find it to be of no weight at all I am charged with a thing, whereof all those both Regular and Secular Priests, who have quitted the Popish Religion, must needs have been guilty. They affirm that I have said Mass after I had engaged myself in a design of conversion to the reformed Religion, nay, after I had given a writing to those of the Resormation, whereby I signified to them that I embraced their belief, and entreated them to afford me their assistance, that I might make a public profession thereof. If the Judges are swayed by the inclinations, and violent passi●ns of my adversary's, I shall be condemned as a sacrilegious person; but if they are guided by the civil Laws, and the Edicts of our Kings, their malice will be disappointed, as may be seen by the ensuing reasons.  
1. I answer▪ acknowledging, that I secretly gave that writing to those of my Religion, by way of assurance of the sincerity of my intentions, as also of security, if need were, against the Jesuits, in case they should (as being a sort of people that would make their advantage of any quillet or forma●lty in the Law) afterwards put in a malicious accusation against them, that they carried me away or forced me against ●y will.  
2. I say, that I never gave any commission, nor ever pretended, nor ever imagined, that that writing should or could be printed. For being a man of Letters, I must needs consider beforehand, that it would be expected from me I should put forth a Declaration containing the Motives, that had induced me to that change of Religion, as I have done since, and that it was not fit I should elude the world with a thing indefinitely and ambiguously written.  
3. It is evident by this manner of proceeding, that I never pretended that that writing should pass for a public Profession. And whereas it may be further pressed, that the intention is indeed Secret, and that the Judges are not to take any cognizance thereof, I answer, that whoever would examine the sense and the words thereof, will find that my intention is quite contrary, considering the entreaty I secretly make to them to afford me their assistance. And to bring an undeniable demonstration to prove, that that writing was never to be accounted either as to my own apprehension, or to those of any of ours, for a Profession, I have publicly made it since, in the Consistory of Rochelt, upon the 25. of December following, many days before the writing was published and the bil● of indictment put in against me.  
4. I say, that all those things which are the necessary attendants and consequences of a public and solemn profession of Faith are absolutely wanting in this▪ 1. I am not either publicly or personally establishe● before those, who, according to Ecclesiastical forme● are empowered to receive it. 2. I am not in the presence of witnesses, such as are necessarily requisite i● such a case, for it is apparent that I am as yet in t● Jesuits College. 3. The words of the writing a● indefinite and indeterminate; for my expression is th● I do by this writing require those of the said profession in that City to be assistant to me, to the end, tha● according to the liberty which the King grants to all his Subjects, I may make some shift to get from hence, and embrace their Communion. From which general and indeterminate kind of expressing myself, it may well be inferred, that I do not make a solemn profession of my Faith, but only give them an assurance of my intentions to do it, in the same manner, as I should do to a friend, writing a civil Letter to him, in case I expected any thing of assistance from him.  
5. If a man would but attentively and with a certain recollection read the words in their true sense, it will be found a declaration so far only as a desire may amount to, and no more; and consequently, it comes so far short of a public and solemn profession, that indeed it is not so much as a bare profession. And where I say, Which (meaning the Religion) I from this present embrace, the words are to be explained and understood by all those that go before, and then it will be apparent, that my meaning is no other then, that I embrace it from henceforth, not effectually (for that I neither could nor would, as I have declared) but only as to vow an affection, proceeding from the desire I had to embark my salvation therein, as it was then my request, and as I have since, through the mercy of God, accomplished.  
6. From the very titles of the printed piece upon which they ground the whole prosecution, it will be no hard matter to judge, whether the writing of November. 24. can or aught to pass for a profession of faith, such as the Jesuits would have it, and thereupon make the case the more abominable. I desire no more than that the title of the writing and that of my Profession should be examine●. That of the former rnns thus, A deed written and signed by the hand of M●n●ieur Jarrige▪ and s●aled with the Seal belonging to the Jesuits College b●fore his coming th●●●e. That of the latter, thus, An Act of the Profession of Faith of Monsieur Jarrige, extracted out of the Act of the Consistory of the Reformed Church of Rochel, Wednesday the 25 of December, 1647. An Act is called a Profession▪ because it is such, the other is simply called a Writing, because it is not a Profession. I further make it my suit, that the subscriptions of both may be considered, to the Writing there is no other subscription then that of my own name, to the act of Profession there are three Pastors, the Ancients and the Secretary of the Consistory. Is not this enough to unplaister the eyes and hearts of the Judges, if so be they are blinded by the importunate solicitations of the Jesuits, (wherein they sufficiently play their parts) or regard the metaphysical ratiocination which they make use of, to prove, that a secret writing ought to pass for an authentic and solemn profession? God of his infinite mercy preserve me for ever falling into the hands of these pharisaical Monks, who desire only commas, and punctilios to ground an endictment against a man, who hath ever done them good, never hurt, and hath not left them, out of any other motive, then that of putting himself into the way of salvation, and an unwillingness to consent to their mischievous machi●ations.  
All therefore that now lies on my hands to do, is, to show, in wh●t sense I could have treated of my conversion, and in the mean time not forbear saying of Mass. I must needs acknowledge, that, to conceal my design, I was forced to exercise the functions which I was obliged to before I was illuminated. Could I have got away on the very day whereon I was first inspired with that resolution, I had done it; but the season proved so bad, and the weather so rainy, that I had but that one fair thursday on which I shook off my chains. Could I further have m●de a public profession of my F●ith in the midst of Rochel, I wo●ld have gone that very day among them, and embraced their communion; but all the world is sensible, that it was impossible for me to do any such thing without exposing my life to imminent danger. During therefore the time of that interval▪ it being not in my power to exempt myself from saying mass, for fear of a surprisal, I considered with myself that in conjunctures of so great consequence, it was lawful for me to dissemble according to the general maxims of the Divinity I had learned among them. To the end therefore, that I might be as l●ttle as possible might be injurious, either to the Roman Religion, which I was ready to shake hands with, or the Reformed, which I was upon the point to embrace, I had no other intention of celebrating Mass, then that of doing in general what our Saviour had instituted. So that if Jesus Christ hath instituted any such thing as Transubstantiation, the Romanists cannot charge me with being an Impostor, and false to them: if he hath instituted only the Symbols of bread and wine, to be received by Faith, as if they were his body and blood, those of the Reformation have nothing to quarrel with me for. The Holy Spirit, in whose presence I write these lines, can bear me witness that I speak but the truth. If God had been pleased to afford me a greater measure of his grace, I might have generously declared to the Rector the reasons, upon which I had resolved not to say Mass any longer; but I desire the world to judge from the exasperation and fury they have betrayed in their pulpits, and the prosecutions they have worryed me with, what treatment I must have expected from them, in case I had discovered my design. Alas! Had I made but the least discovery, I had been six months since in the other world; and this is so far certain, that they have publicly acknowledged as much, affirming openly both in their discourses and writings, that if I were so desirous to suffer for my belief, I needed no mo●e then to give them notice of my intention. The fear which a constant mind falls into is accounted in the law for an allowable excuse I hope the Judges will pardon my weakness, and condemn that rigour, which at this day, is the occasion that there are so many hypocrites in that unhappy Society. If all those of their Order, who profane the sacrifice, which they call that of the body of Christ, were dragged to the tribunals of the Civil Magistrate, to answer for their Sacrileges, what shall become of those, who, not forbearing the diurnal celebration of Mass, procure the death of little children, are guilty of forgeries and falsifications in Contracts, coin money, bandy against Kings, secretly entertain in their Chambers wenches disguised in men's clothes, and commit monstrous Sodomies with young Scholars, as I have sufficiently discovered in the former Treatise? Should this happen, the cities they inhabit would find it no small work to provide prisons, and erect scaffolds and Gibbets for Jesuits. There you should have one accused for his impious approaches to the Altar, coming piping hot out of the Confession-seat, where he had spent the time in amorous entertainments with some cracked commodity. You should have another brought to the bar, when he had just before sealed up his Letters, wherein he had sent some intelligence prejudicial to the affairs of his Prince: and so consequently a many others for having committed several other crimes not half an hour before. The reason is this, that these wretched Galley-slaves of Religion are forced to comply with the Custom which they have taken up, to say their Masses, what condition soever they may be in. Which if they do not, the Catamites and Zealots, whereof the Communities are full, very suspiciously question whether such and such be not sick, since they had not said their Masses. And thus much I thought fit to say in order to my vindication from the crime which they would impose upon me.   

CHAP. VII.  
Discovering the childish inventions of Beaufes to make my Letters contradictory one to another.  
THere is not certainly any thing proves more dishonourable to a man, that stands much upon the reputation of sincerity, then to be surprised in trivial and childish evasions. Now according to the present postures of Affairs, I see not how Beaufes can avoid ignominy two manner of ways, one by incurring the imputation of a cheat, the other in discovering want of judgement, to carry on with success, and with a certain circumspection to conceal his circumventions. For though his beard be powdered by the age of above fifty years, yet hath he not yet put off the swathing clouts and weaknesses of his infancy; and in two things he betrays himself more particularly, One, when he denies that I writ two Letters that have come abroad under my name. The other, when he would refute them by certain shreds and fragments of a Letter I had written, five months before my coming from among them, to the Provincial.  
We shall not think it much, to divert ourselves so far as to surprise this bearded infant in his childishness. If you read the advertisement to the Reader, you will find these words; The charge, which the Jesuits have against M. Vincent, is purely civil, to oblige him to produce, before Monsieur the Lieutenant General of this City, the original copy of the book he hath published, to be compared with the Letters whereby Jarrigius himself hath refuted the impostures scattered abroad under his name. Our Consistory of Rochel hath produced these originals, that is to say, my writing, my Profession of Faith, and my Letters, ●llequally authenticated by my own hand and seal.  
Now observe the Adversaries weakness. Beaufes hath taken, and induced others to take my writing of November 24. as that only thing whereon the Judges might admit of an indictment against me, and by a weakness of judgement, which all humane Sophistry and invention cannot cover, says in his book since that Monsieur Vincent writ the Letters, hath fallen very foul upon him, as the Author thereof, and to demonstrate it can be no other, he opposes not only me to myself, and my latter Letters to those I had written before, but he opposes the pretended Letters of Monsieur Vincent to mine, to refute, as he says, the Impostures scattered abroad under my name.  
I here take no more than what Beaufes is willing to afford me, and argue thus; If Monsieur Vincent be the Author of those Letters, the s●me Monsieur Vincent, Minister of the word of God, is Author also of the writing of November 24. and consequently I have no more to do with that then with the Letters, and so the Judges cannot have any pretence to condemn me. But if they find that the Writing authorised by my hand and seal belong to me, they will also conclude, that the Letters are also mine, since they carry the same Authority of my hand and seal. So that if I am condemned for having been the Author of the writing, and that afterwards I had not forborn to say Mass, there is as much reason on the other side that Beaufes should be also condemned for a public Impostor, as having, in his writings and Sermons, falsely affirmed, that these Letters were not mine, though he were satisfied in conscience of the contrary by the public production made thereof, by our Consistory, upon the Solicitations of the Jesuits. It must needs be that this judgement was very precipitate when it destroys itself so of a sudden: and it speaks an extraordinary passion in those that were the Revisers of that book, to suffer such a fault to pass as discovers their malice to all those that pretend to any thing of judgement.  
But what hath M. James Beaufes to allege by way of vindication as to this childish, and so palpable an imposture? Will he say (as haply he may, considering the contemptible character he gives me in point of abilities) that I was not able enough to write a Letter? But that he cannot, since he acknowledges my admission to the fourth vow, which is the highest degree of preferment that the General can bestow on the most knowing of the Society. Can it be imagined that the most considerable of their Body should not be able to pen a Letter? No, no, let us not be so severe towards him, passion co●siders not what it says. Or is it that the style of those few lines that I writ, makes a greater discovery of the style and parts of Monsieur Vincent, than my own? But to that there is a whole Consistory, consisting of persons of honour and credit, making evidence, that I brought those Letters as they were produced from the College. Besides, my stile is neither so pure, so polite, nor so pathetical as that of Monsieur Vincent, and we must equally, (my quondam Brother) acknowledge▪ that both my Genius and yours, what idea soever you may conceive of yourself, are very much below the excellencies of that worthy person. This book which I write, and that misshapen abortive issue of your brains, which you have dressed up and sent abroad under your name, will ever be sufficient demonstrations of the difference there is between us and him. Whereto may be added, that the things which I discover are of such a nature, as that it was impossible Monsieur Vincent should have known them, and it was necessary he should first have them from my mouth. Whence may be started this question, what necessity there was, that, to lay them down in a simple and low style, as I have done, I should employ the pen of that eloquent man?  
I must therefore, to your confusion and the glory of the Gospel, let the world know, what stumbling-block that is, which makes you fall so infamously. It is your ordinary custom, according to the secret and mysterious rules of the Society, to impose things upon the Pastors of the Reformed Church in your injurious and treacherous r●futations, and make the world believe that they say what never came into their thoughts. This you thought a likely course to crush Monsieur Vincent, by falsely attributing to him what I had written. But that person, much more judicious and considerate than you, hath snapped you in your crafty designs, and hath lashed you in his Refutation as a boy of the fifth form: And whereas God hath by the adorable secrets of his divine providence, so ordered things, that whatsoever happens turns to their good that fear him; so hath it been his pleasure, that this very imposture, which you make use of to render me contemptible, hath raised me into reputation among my Brethren, and hath given them occ●sion to suspect all the accusations, you load me with, to be false, as thinking it no prudence to believe a man who is so palpable and notorious a Liar; which proves not a little to my advantage among those of my Religion.  
Nor come I to examine the ridiculous refutation which the adversary hath made to my Letters, and it shall be seen whether this famous Logician hath not justly deserved that the scholars of Bourdeaux should put an ass to supply his place in the seat whence he read his Lectures. He hath fastened upon two Letters, whereof the former and that of most consequence was written four months, and the Latter, two months before my departure. And by an unheard of kind of argument, he takes certain broken periods of the one not relating any way to the other to weaken the credit of certain propositions that are in the second. Were it lawful, according to his unperfect Philosophy, to argue in that manner, St. Paul may very well be in fear that some mischievous person, such an other as Beaufes, might take some of his Letters, and mustering together, contrary to all coherence, certain passages straggled out of the body of his other Epistles, should endeavour to make him guilty of contradiction, for there is nothing more easy, if this manner of disputation be allowable. What can be more formally against the Laws of Contradiction, then to make that compatible to one time which is only to another? For instance, I had said in one of my Letters whereof he produces this shred; I had been admitted to the fourth vow, to which none are, but such as have been approved for●a long and constant prosecution of virtue, it being a degree which raises the person received into it to so much respect and reputation in your Body, that it is the mark at which all aim, and those are thought most happy that can attain thereto. To this he brings by way of answer, a sort of words mangled out of another Letter, and says thus, The Answer of Jarrigius; I refer those to the judgement of God, who have condemned me without affording me audience, and particularly two, Father Pitard, and F. Ricard, the principle instruments of the treatment I have received, Your Reverence only hath ever cast your obligations upon me, therefore was it that I have had, and shall have a more than ordinary confidence of your assistances. Let us now but observe the impostures of this notorious falsifier, and the palpable absurdities into which the lechery of evil speaking precipitates him. The question in hand is of a vow I made publicly in the professed house of Bourdeaux, before the principal Altar of the Church, after I had given those demonstrations of Learning and virtue, which are requisite for my admission to the same. And this envious wretch, knowing that the Society must needs be exasperated to see one of those that were admitted to the fourth vow fallen into the reformed Religion, the better to dissemble it, and elude the reflections of the world thereupon, citys the words before mentioned, I refer to the judgement of God those who have condemned me etc. Now this is the greatest weakness imaginable. For a man to be of the number of the Professed, that is, to be admitted to th● fourth vow, be it upon what ground it will, there must be a juridical proceeding, by personal examinations and by informations, and the Judges are obliged to swear, that they judge the person capable to be admitted to the fourth vow. 'tis therefore upon no just ground that Beaufes produces these mangled words taken out of another Letter, I refer to the judgement of God those that have condemned me, etc. For it cannot be said that I am condemned, since I am admitted to the degree of greatest reputation that the Society can bestow; and much less am I condemned by Pi●ard, since he was the most powerful instrument that furthered my graduation, as being then Provincial, and having received order from Mutius Vitelleschi to admit me to that degree. Nor am I condemned out of any relation to ignorance or insufficiency, for Beaufes, my most implacable adversary, cannot deny, that for a man to be of the Professed, he must be excellent either in Polymathy, as the great Hnmanists are, or in Theology, as those that are either designed, or actually do teach it, or in the gift of Preaching, of which predicament are the most eloquent. It shall not much trouble me which of these three degrees he puts m● into, I shall in either of them be accounted excellent in their Society, while there are abundance of others repining at the injustice of their rejection, and this is sufficient to show I was not condemned. Nor am I on the other side condemned by Ricard, for being his pretended subject, I made the Oration of the Dolphin of France, in the presence of the Prince of Conde and the Parliament of Bourdeaux, whom he went himself to invite, and since, that called Chrispus▪ which was entertained with great applause, and all this through his means for which I am extremely obliged to him. It is therefore upon an unjust ground, that those words are produced by Sir James, I refer to the judgement of God those who have condemned me▪ etc. Should I run through and examine all the rest of the mangled passages which he maliciously confronts, I should engage myself into an infinite discourse, and every where discover the like absurdities and foul play. Monsieur Vincent hath taken him in hand as to this point, and that with so much truth and conviction, that I wonder Beaufes hath not left Rochel to go into his lurking hole at Ruffec, that so he might not any longer appear at the exercises of our Religion.  
That which yet lies upon me to do, is, to discover the occasions upon which I writ the Letters they make such a stir about, and press so much, to oppose the sincerity of my conversion. To that end, I shall entreat the Reader to reassume his attention, and to read again and again the ensuing chapters, as being of very great consequence to apprehend the Government of the Jesuits. I shall in the first place give some account of the occasions which those of that Society ever have to write Letters that betray their discontent and resentment; and then I shall give a reason why I writ those, which they have caused to be printed, to bring an odium on my Conversion.   

CHAP. VIII.  
Discovering how that in the Society of Jesus men are perpetually subject to repining and discontent.  
ALL is not gold that glisters; what advantageous apprehensions soever the world may have of the Government of the Jesuits, there is too much policy in it to be good. By the ill colour of a sick person, and the irregularity of his pulse, there is a rational conjecture raised, that there are crudities and peccant humours in the body. The capital crimes wherewith they are chargeable, and of which they are convicted; the great number of those that quit the Society upon very just grounds; and the infinite multitude of the discontented, who still continue in the Order, like so many malefactors in a Goal, are but too too apparent symptoms of the indisposition of that Body, denoting the approaches of its ruin. When a man shall once upon serious consideration find, that their Government is tyrannical, that false reports and slanderous informations are ordinary among them, and that there is ● very disproportionable distribution of charges an● employments, he must needs be astonished, that the discontents of Inferiors break not forth much mor● than they do. I durst be deposed, that of ten Letters which they writ to those that manage the Government, there are ever seven or eight that contain only complaints, and those commonly very bloody one● and deplorable. Were it once the pleasure of God, that, for the space of but fifteen days, there might be intercepted those that are written to the Provincial of Guienne; I should need no further proof the● the bare reading thereof, to demonstrate the proposition laid down. His Eminence, the late Cardina● of Richelieu, having caused some packets to be intercepted, upon concernments of the Crown, not discovering at that time any treason therein (for they a● more subtle then to take the ordinary way when the● write of matters of that consequence) said to the king These are a sort of people, that bait one the other, an● write only to discover their mutual exasperations. Thy is a discovery of such consideration, that we need no● look for a greater.  
I know above thirty pretendedly Religious me● that Province, who, for that they were hindre●▪ further progress in their studies of Divinity, and consequently thought unfit to be received into the degre● of the professed, groan at this day under a perpet● all regret, which, like Prometheus' Vulture, continually eats into their hearts, I can name some of excellent parts and much learning, who, having been, through the malicious partiality of the Examiner's, and the prejudice of the Consultors of the Province, brought down to the degree of Spiritual Coadjutors, are fallen into such an insensibility, that, being very highly qualified in order to preaching, and the reading o● either Philosophy or Divinity, are become stupid through affliction, and have shaken hands with all literary employments, condemning themselves to an idle and unprofitable kind of life, being overheard groaning in their chambers, and in the Garden-walks with so much expression of heartburning as might raise compassion in Tigers. Some being not any longer able to digest their melancholy in the pleasant Provinces of France, will needs go and wander it down in the Forests of Canada, among the Savages, there to lead in obscure life, as if they had renounced humane Society. Others stick not to say, by a Proverb come into vogue amongst them, That the Goat must needs be con●ent to browse where she is fastened, but were they younger, and their health in a better posture, they would never continue two months in the Society. The ground of their discontent, is, that, though they should in process of time become Oracle's in all the Sciences, yet are they ever forced to continue in that low degree, wherein they are infinitely contemptible in comparison of those that are admitted to the fourth vow. The Provincials cannot deny, but that they have discarded some men that were able to go through the highest functions and performances of their ●●ciety; and to the end that that unjustice should not 〈◊〉 apparent to all the world, they are always put up● base and dishonourable employments. I have ●eard it affirmed by Monsieur de Lingende Bishop of harlot, one of the greatest wits, and the most able Divines in France, that they might with a s●fe conscience ●uit the Order, and that, being treated with so much tyranny, they were dispensed from their simple vows, for those never make any solemn. And yet so strangely is this great Body animated by Hypocrisy, that; that is attributed to zeal, which proceeds merely from dissatisfaction, insomuch that the greatest part of those that go upon Missions into the East and West-Indies, not going thither upon any other account then that of avoiding the domestic trains of villainy and discontents, they are forced to struggle with (I say the greatest part, not all) these ambitious spirits, who make all things contributory to their own reputation, will nevertheless have these afflicted souls transported into those parts as great Apostles, and would persuade the people that their earnestness for the glory of God had wafted into those barbarous regions, such as dissatisfaction, and the affronts they had received, had banished into those disconsolate places. It hath been told me not long since by one of the most sincere and virtuous men that were engaged in that Apostolical Mission, that the motive which induced him to go for Portugal, and thence into the Indies was the supplantations and intrigues which were but too too apparent in his Province. I could give the names and surnames of a great number of these discontented persons; and, if the insolence of Beaufés force me thereto, I shall do it, and moreover produce a catalogue of those that are not of the number of the professed. Yet do I think fit to forbear it at the present, merely out of a consideration, that it is a kind of inhumanity to add to the afflictions of a sort of wretches, whose consciences cannot groan in this world under a greater burden, then that of their being Jesuits and wanting the courage to quit the Society.  
Nor is this Pandora's box of discontents and disturbances opened only for the persecution of those that are called formal or Spiritual Coadjutors, whom the Lay-Brothers distinguish from the others by the contemptible title of The shorter sleeved Fathers. No, those that are of the professed number have their share of the mischief, but with this difference, that the dissatisfactions of these latter last only for a certain time, and those of the others are perpetual, because of the fatal necessity there is, by reason of the degree they are in, that they should be contemptible. In a Country where treacheries are so predominant, it is not to be expected that any man should say he lives without discontent. The community of the Jesuits is a knot of undermining Serpents; let a man be ever so eminent, it is impossible he should live a month among them, where there is so much bandying, without making some complaint. John de la Renaudie, a late Provincial among them, was wont to say, that the most eminent of the Society, the better to digest dissatisfactions they were to meet with, should imagine to themselves that they were condemned to the Galleys for ninety nine years. Jealousy makes a division amongst the bravest minds. Ambition forms in the souls of all those that are more considerable in the Government of the Society great idaeas of their own persons; for, perceiving themselves raised to a higher condition than their Brethren, they think no acknowledgements more than their due. And this is the seminary of those bloody complaints, those inappeaseable heart-burnings, and the implacable discontents which raise divisions among them, and smother all sentiments of Charity. If therefore there be any man that ever hears them make their brags, that their Order is the Land of Goshen, full of light, while the Egyptian world is covered with darkness; l●t him confidently reply, that it is a piece of ground full of noisome mists and clouds; and if out of an excess of insolence, they further retort, and affirm it to be the suburbs of Paradise, answer, it is the dark entry that leads to Hell, thus described by their Virgil, where,  

Luctus & ultrices posuere cubilia curae,  
Pallentésque habitant morbi, tristisque senectus;  
Terribiles visu formae, le●humque labosque  
Tum consanguineus lethi sopor, et mala mentis  
Gaudia, mortiferumque adverso in limine bellum:  
Ferreique Eumenidum thalami, et discordia demens  
Vipereum crinem vittis innixa cruentis.  
Multa ubi praeterea variarum monstra ferarum  
Centauri in foribus stabulant, Scyllaeque biformes,  
Et centum geminus Briareus, ac bellua Lernae  
Horrendum stridens, flammisque armata chimaera,  
Gorgones Harpyiaeque et forma tricorporis umbrae.   
where,  

Sorrow reposed, with her revenging rage,  
Pale sicknesses, and discontented age,  
[Fear, with dire famine and base Poverty,]  
Labour and death, shapes terrible to see.  
Then Sleep allied to Death, and fond joys are  
Placed on the other side with deadly war;  
On iron beds, Furies and Discord sit,  
Their viperous hair with bloody fillets knit  
— Then a hug● brood  
Of various monsters, biformed Scylla stood,  
And Centaurs in the Porch; with hundred hands  
Briareus and the Lernian Hydra stands,  
Chimaera hissing loud, and armed with fire,  
The triple shade, Gorgon's and Harpies dire.   
So that, if a man would speak according to a Christian and evangelical apprehension, he may tell them, with no less truth than confidence, that God hath, by way of anticipation, cast the Jesuits into utter darkness, where there is perpetual weeping and gnashing of Teeth.   

CHAP. IX.  
Other grounds of discontent among the jesuits proceeding from the conduct of their Superiors.  
WE come now to a more particular anatomy of the distractions that are so predominant in the Colleges of the Provinces of Guyenne. The Tyrannical government which some Provincials have introduced among them is the wild bore that makes havoc where ever he comes. There is one, by name, John Pitard, who caused Arsenic to be given to some Brethren that were more then ordinarily addicted to drunkenness. Another, a very Bacchanalian Priest, called John Ricard, a worm crept up into greatness out of the dust, by his profusions of the revenues of the Novitiat, and the interest of certain Jesuits of Paris, who recommended him to Rome; and since his time, one Gilbert Rufseau, a man of an implacable and revengeful disposition, one that, the more to exasperate the Bishop of Poitiers, presumptuously threatened he would have the head of the Sieur des Estangs, though it should multiply like that of a Hydra These I say have, with so much insolence, managed the affairs of that unhappy Province for the space of nine or ten years' last passed, that the one half of the young men of greatest hopes have forsaken them, and others of longer standing have been content to groan, and still do groan under their Tyranny. Were I now of the Order (which God forbid I ever should) it were but just I should represent these inconveniences to the Pope, as their Supreme head, as some have already done. But since it hath been the pleasure of God to bring me from among them, I shall discover them to the greater advantage of the public.  
Those, who take the Government of the Jesuits into a general examination, cannot but conclude that so pestilent an indisposition will ever be falling from the head into the members, and that that imperious Monarchy that exacts an implicit obedience from its subjects and that in all things whatsoever, cannot subsist but it must fill their hearts with perpetual bitterness and heart burning.  
The first foundation of discontent is thus laid. The General of the Order, who creates these subalternate Superiors, and the Provincials, upon whose suggestions and informations they are preferred to superiority, are guided by this maxim, not to put into employments, the most deserving, but the most confident, to the end, say they, that they may ever be ready at hand, to be, like so many Mastiffs, put upon the execution of those Orders that come from Rome. From this, it must needs be inferred, that the Superiors are neither the most knowing, nor the most able, but a sort of upstarts, and very inconsiderable in point of Literature, who not able to get into preferment upon any account of their own worth, as having not those qualifications which are requisite to render men excellent, are accordingly obliged to prosecute the designs of those who are the Raiser's of them.  
Now I desire the kind Reader to imagine with himself, what disturbances there must needs be in that Body where the blind lead those that have their perfect sight, and he that is guilty of thousands of imperfections, and hath little or nothing that is excellent in him, governs and disposes of the greatest Doctors and wisest men. Hence must needs follow a contempt of the person governing, who is accordingly called proud, self-willed, imperious, ignorant, thence dissatisfactions are to the General, who admitted him, and exasperations against the Provincials who had recommended him. And thence proceed heart-burnings, and indigestible discontents, and then Letter●▪ written with the greatest bitterness and exasperation of spirit.  
The second inconvenience, is, that the Rectors are not shy of any so much as those who are any way excellent above others; and accordingly they make it their main business to tread them under foot and make them contemptible. Upon this account is it, that they are insupportably imperious in their government, not calling those that are eminent above the ordinary rate, to advise with them, no more than if they were not of the house. And if they take them along with them in their visits to great persons, it is only to make ostentation of their superiority above them; they speak first, and make their insolence the more notorious by the humility of those great persons, who are in all things obliged to comply with these imaginary Idols of pre-eminence, and, by their submissions, to make it appear, that they are inferior to such as they far exceed in reputation and abilities. Haec Tyranni vox est, quicquid excelsum in regno cadat. To say nothing without some kind of demonstration, I desire the Reader but to inquire what kind of people are John Ricard, William Ricard, Milseneau, Ishier, Gombaud, lafoy Rhede, Coulon, Saige, Guillard, Reginer, Soulier, Gadaud, and others of that rate, and he will find that they are no more known in Gnienne then if they were not there, so inconsiderable are their qualities. And yet these are the Superiors who sit at the helm of the Society, and exercise their empire over the Camains, the Martinons, the Godefrés, the Gossets, the most eminent Preachers and most excellent Divines. Is it possible men should live under so unjust a kind of Government, without complaints and discontents?  
A third disorder, is, that these Superiors, without the least ground, and upon no other account then that of the commands laid upon them by the Provincial, stick as closely to him as Ivy does to an old wall, are ever of his opinion, and, out of pure compliance with him, abett whatever he seems to be inclined to, as well for their continuance in the present employments, as to obtain new ones, after they have gone through those they are in. If any does but mutter at their Government▪ you shall presently find the confiding creatures of Superiority engaged in a combination to ruin that unsatisfyed man, with no less violence than if they were so many Lions. So that the Provincial is the only person that governs the whole Province, by the correspondence there is between him and his Rectors; and consequently, the General, who having by the same maxims of Government, chosen the Provincials, pitches not on the best and most able, but those of mean parts, governs the whole Society with such an absolute supremacy, that it is seldom seen that any one is so confident as to oppose it, which if it happen that any one should, though he were a Saint Paul he shall be accounted no other than an humorous, troublesome person, and disturber of their peace. Thence comes it, that it is commonly said, that all the affairs of the Province are managed according to the directions of the Provincial and two or three of his greatest confidents, who make no account of the rest though in all things to be preferred before them. Thence also comes it, that at Rome, the General grows so imperious by reason of the intelligence that is between him and the Provincials, whom he knows to be his creatures, that the yoke of obedience becomes insupportable. Now let the Reader consider with himself, whether any honest man can possibly bear with the insolence of these Machiavils, without so much as writing some Letters to discover his resentment of such miscarriages.  
The fourth misfortune is the dam of no fewer disturbances, and dissatisfactions. These perching Rectors, not for that they had those parts which were necessary for their recommendation to the Government, but merely for their compliances with the Provincial, and the excellent talon they had in dissimulation and sycophancy, do all things with such an absolute power, that they are not any way to be diverted or opposed. And whereas it ordinarily happens, that those who are of very slender abilities would fain make it appe●●, in their actions, that they are persons of a great reach and conduct; so those pitiful Rectors, who labour in order to another man's harvest, to let the world see that they are highly qualified for Government, carry themselves like Bashaws, and never taking any other advice then that of their own heads, dispose of the Revenues and persons of their Colleges, with so much tyranny, that the condition of the most ignorant is at this day to be preferred before that of the most learned. 'tis the general complaint of the gravest men, that all designs are undertaken and accomplished without communication; for these proud upstarts, would think themselves slighted, if a knowing man had given them some good advice. I have been in some Colleges where the Rectors have made so little account of the Ancients, that they called them not into their chambers to consult with them, once in six months, and when they did, they proposed nothing but trifles, so true is it that the presumption of some particular men hath brought the Government among them to an incredible height of insolence. For a man to see his condition and fortunes managed according to the humour of an imperious ignorant man, and not bemoan himself, speaks a constancy above that of the severest Stoics.  
There remains yet a fist spring of discontents, which is, that the same Rectors carry things on with such an absolute disposal in their Colleges, that it is in their power to put in execution their own advice, though contrary to that of all the rest, and to oblige, nay they really do oblige their Subjects, prejudicially to the Laws of the Nation they live in, to obey their unjust commands, and to do their will.  
In this point the Juniors are so insolent, that they impose upon the most illustrious things that are highly base and unworthy, me●rly to show their Authority, and to make them know, as they say themselves, that they are the Grand Masters. What possibility is there that a man of any courage should patiently suffer his judgement to truckle under that of an extravagant person, and not take occasion to discover some regret at such unhandsome dealings?   

CHAP. X.  
Assigning other undeniable causes of discontent among that Jesuits, taken fr●m the injustice of their Superiors.  
THere is no Community that can possibly keep long together without justice, though it were a community of common Rogues and Highwaymen. The most notorious defect chargeable upon those whose devastations are so remarkable in the Province of Guienne, is, a neglect of Justice, whereof the perpetual attendants are those of Rebellion, such as threaten the approaching dissolution and ruin of that Body. All Jesuits, even to the Novices, are not a little troubled to see Offices distributed among a small number of persons. Some continue Superiors for the space of fifteen or twenty years, and others are excluded from ever being such, though they have the general approbation of all to be the most prudent. There is nothing more generally heard both in their greater and lesser Colleges than these words, Why is not such an one N. N. chosen Superior? and there may be perceived ● cloud of sadness and dissatisfaction rising in the countenances of those that hear it. In like manner, when some Superior comes in the time of recreation, and says, that the Rectorship is conferred on such an one, the general silence wherewith the news is entertained, the stifling of all discourse for some time, and the reciprocal looks that pass between them, as they express their admiration and astonishment, so do they very much discover how infinitely they are troubled to see persons of no worth raised out of the dirt, to domineer over others, so to make those great men that are discountenanced the more despicable. When tidings came that la Rhede was chosen Rector of the College of Again, Peter Cadiot of that of Rochel, Bernard Soulier, of that of Poitiers, Fronton Gadaud, of that of Pau, the disdain and scorn conceived thereat was universal, nay, many sticks not publicly to laugh at the choice.  
All a man hath to do, to be excluded all employments, is, to be endued with those qualities that ●re necessarily requisite for him to be admitted thereto. Learning is accounted a disqualification in order to preferment, under pretence that great Wits are not the most fortunate in things relating to the practic. Solidity of judgement, and a more than ordinary constancy, are always enviously looked on by those that ●it at the helm, so that it is the main part of their business to find out pretences for their exclusion. 'tis given out of some that they are too much inclined to choler, of others that they are too melancholy, of some, that they are guilty of too much confidence, of others, that there would never be a good intelligence between them and the General: and so, as it commonly happens that all great minds have some imperfection, these envious wretches take advantage of the defects of such eminent persons▪ to exclude them from the government. Hence it comes to pass that th●se whom Nature had favoured with a certain pre-eminence, are made Vassals, and those, whom the same Nature had ordained to submission, are invested wi●h superiority; and consequently the Latter grow insupportably insolent, the former are exasperated.  
The Pope, coming at last to hear of these circumventions, published a Brief not long since, whereby he commands, that all Superiors (the General only excepted) should be displaced precisely at the expiration of three years, and should not be admitted to any superiority for the space of eighteen months thence next ensuing. This intermission of Government, making them equal, if not inferior to those whom before they had tyrannised over, galled their spirits to the quick, they accordingly left not a stone unmoved to get the Brief repealed, but not being able to obtain it, they could not be persuaded to have it proclaimed, to the great contempt of the Pope's power and authority; nay, to make up the measure of their infamy, they have cast out pious and devout men for discovering a certain satisfaction at that piece of reformation, so important in order to an abatement of their insolence, whose ambition it was to perpetuate their charges and employments.  
There is yet a more intolerable injustice committed by them in the abuse of their usurped authority. The most eloquent Preachers are not those that preach in the most eminent places, nor are they the most acute Divines that teach in the most famous Schools, nor yet those the greatest Rhetoricians that are the most considerable in their chiefest Colleges. No, it is the prudence of the Superiors to advance their own favourites, to the disparagement of those of greater abilities.  
Hence comes it that Learning is not attended by reward, excellency carries not the honour of the day, deserts are discarded, and there is hardly any one admitted to employments of consequence but those tha● can crouch and adore them. This is the reason ●ha● great Wits are cast down and discouraged, for, perceiving it will ●ost them so much to arrive at some eminency, they content themselves with a mediocrity. And the consequence of that, is, that humane Learning is neglected, Philosophy grows despicable, and Divinity is not studied by many, but a little for fashion sake. Preferment depends absolutely on the favour and countenance of the superiors; virtue is the only way to be trod under foot.  
This kind of unjustice will discover itself much more to our observation, if we do but consider the satisfactions required by such as are injured. If any one makes his complaint to the General, against the violence of some immediate Superior, what just ground ●oever he may have to demand reparation, he shall never obtain it, nay, though he should suffer persecution for the Faith, yet shall the guilt still lie on his side. To mutter at a palpable fault committed by the Rector, is a crime; to make any stir about it, or to charge him therewith, is to be over censorious and disobedient.  
For a man to behave himself towards them as they expect, he must be like those Idols that have eyes, and see not, that have ears, and hear not, that have mouths and speak not. But on the other side, to converse among the Brethren, he must be all eyes, to take notice of their miscarriages, all ears, to hear what they say, and all tongue, to give an account thereof to the Superiors, to the end, that all the faults of the former should be concealed, and all the imperfections of the latter should be discovered.  
This erroneous kind of Politics grinds and crushes the Inferiors, and makes those that command outrageous and insolent. They are confident, let them do what they will, that they shall carry the cause, and that the General and the Provincials will discountenance the accusers, that so they may not allow their Subjects the liberty which Galley▪ slaves have, to complain.  
I know three or four persons of very great worth that have lately left their Province for having demanded justice against some Superiors that accused them, and never could have the favour of so much as a hearing of the difference. Monsieur Bawd made a just complaint to the Vicar of the whole Society against John Ricard, and had no other answer then a glorious Panegyric in commendation of the person he accused. I believe that that eminent Preacher, whom they persecute for his having deserted them, hath the Letter yet to produce, which is such as that there needs no more than the bare reading of it to fill the hearers with indignation.  
This discourse is so demonstrably true, that of ten Jesuits, there shall be nine to confirm what I say.  
And to make it further apparent that this kind of Government must needs burst asunder, there have been some overtures already made to the Pope, that there may be appointed, in every Province, a certain number of discreet persons to do justice to those that demand it, and there is some likelihood it may be obtained. But the business concerns me not.   

CHAP. XI.  
Producing several reasons of discontent arising from the Syndications among the Jesuits.  
I Come now to the Syndications that are among the Jesuits, and the unjustice consequent thereto. Ignatius, the better to lay the foundations of a tyrannical government, rather than a Religious, left his disciples two rules, which under pretence of augmenting charity prove the ban● thereof In the fo●mer, h● enjoins all to be ●eady to discover themselves, when they shall be called to account by the Superior. In the latter, he obliges every one to inform the Superior of the f●ults which he may have observed in the lives and manners of his companions. I shall not here press, how that it is observable in the Roman History, that in the times of wicked Emperors, such as, for instance, Nero and Domitian, infamous Informers were very much countenanced, but that under good Emperors such as were Vespasian, Titus, Trajan, and Antoninus Pius, they were beaten, banished, and many times put to death. All I have now to do shall be to make it appear that these Rules are two Sources of injustice and discontent. Of injustice they are, for that these Syndications are a ●ort of secret informations made of the faults or offences of another, given in to the Superior without proof or hearing the parties concerned. There cannot be a fairer opportunity than this, for the mischievous to oppress the good by their secret accusations, which the other never come to the knowledge of. The envious have the like advantage to put a rub in their way whose endeavours are fortunately contributory to the public good, when they least think of any such thing; and the Superiors, who have not an equal affection for all their Subjects, are not a little glad to have, in their Reading-Seats articles and informations to put a slurte upon knowing men, and such as any way eclipse their reputation. Now I leave it to the consideration of any judicious man, from the general inclination which we have to take notice rather of that which is evil then that which is good, and the impression that an obligation which they imagine lies upon them to discover all things rather than break their Rule, may make in weak minds, whether such a government be not destructive, and without any difficulty, chargeable with injustice; it being an ordinary acknowledgement, that the omission of some trivial circumstance may make a good action bad▪ or a bad action good.  
In the second place, I affirm these Rules to be a source of discontents, for it will be found by the perusal of the Archivi of the Superiors, that of three hundred such, that now live in Guienne, there shall not be one that may be called a virtuous man, that is, hath not been accused of several offences. The informations, such as are those of divers of them, are contradictory; one says white, another black. In the greatest part there are aggravations and imaginary inferences made, and ordinarily falsifications and impostures. Were there a legal proceeding, some would be acquitted, others convicted of their crimes. But instead of a juridical procedure, the Superiors go by the way of informations, as they think most convenient. If any one hath spoken advantageously of any of their Friends, they make the best they can of those favourable Suffrages, and the world shall hear nothing of their defects. If any one hath spoken ill of those whom they affect not, or any way stand in fear of, they conceal their virtues, and produce against him those injurious suggestions. So that they are ever furnished with materials to condemn some and to acquit others, it being the main design of these Syndications, or secret informations, to make the Superiors uncontrollable, the inferiors unfortunate.  
This contagious union, and poison of fraternal charity cannot but raise in them a mistrust one of another, and puts them into a fear that any one may sell them in a manner, to ingratiate himself with those that govern. I desire any one that hath frequented the classes, to reflect and consider, whether they are not much more free in point of conversation, when they have to do with secular persons, then when they are among themselves. Though ten strangers should come into the place where they are engaged in discourse, their presence should not oblige them to any more reservedness, but if some Jesuit drop in, all is immediately smothered. The reason whereof can be no other than that their Government is grounded on censures and Syndications, and that every man is afraid of the ill offices of Eves▪ droppers and Informers▪  
To the end therefore that a man should not be discontented among a Society of Sycophants and detractors, the only way, is, to burn the Rules they have, and to make others. Let not therefore any man be astonished to find so many forsaking the Order, when they do it merely for their own quiet sake, nor wonder that those who continue therein have in a manner perpetual occasion of complaint and repining, and betray it in both words and writing. I acknowledge, that I bemoaned myself to Rousseau, the Provincial, four months before I came from among the cursed crew, but it is as certain withal, that the grounds of my complaint were so just, that I should not have exposed myself to ever the more censure, though my Letters had been more sharp and satirical than they were. If the Reader does but reflect on the occasions of complaint which I have discovered in the four precedent Chapters, he cannot but he satisfied, that it is an ordinary thing in that ill disciplined body, to write bloody and invective Letters, and that they have injured me very much, by producing mine, to persuade the world, that my conversion was not real and sincere.   

CHAP. XII.  
Showing the falsifications of the Jesuits in the impressions of my Letters.  
SAtan who transforms himself into an Angel of Light, cannot so absolutely conceal his ugliness under the borrowed beauties of an Archangel, but that he still discovers himself to be a Devil, by some claw or other which divine Permission will not give him leave altogether to hide. Let the Jesuits pretend ever to so much sincerity, in the publication of my Letters, yet shall the world find them to be, what they really are, cheats, falsificators, impostors. I must needs acknowledge that I writ a Letter to Gilbert Rousseau, out of no other design then to expostulate a little with him about my employments, and to let him know how much I resented, and was dissatisfied with the disposal he had made of me to preach on Sundays and festival days at Rochel. Not that I thought myself any way disparaged to be employed in that noble City, but that it was my expectation that the infamous impostor should, according to the Letters I had received from him, have disposed more honourably of me, and taken occasion to appoint me some good place to preach in the Advent and Lent, suitably to the good success I had had at Nantes, when there was a general Assembly of the Estates of the Province of Britain, and but a little before on the Octave of Corpus Christi day at Poitiers. But, finding my hopes frustrated, I must confess I put pen to paper and writ the Letter mentioned, with great deliberation, insomuch that out of the intimacy there was between me and Peter Reignier and James le Grand, I communicated it to them. All those that know me will say thus much for my justification, that I had reason to complain. Nay, the Provincial himself was not insensible thereof, as may appear by his keeping of the Letter for the space of four months in the Archivi, out of a design to vindicate himself against me, if the business should ever come before the General, but now that it hath pleased God, out of his mercy, to reduce me to the Reformed Religion, he hath made other advantages thereof.  
It argues a strange conjunction of weakness and malice to be forced to make use of Falsifications to persuade the world there can be much inferred from a pitiful Letter penned out of discontent. This inconsiderate and vindicative sort of people, who make no great difficulty to swallow Forgeries and Antidates, making it their business to persuade the people, first that I was an inconsiderable person, and secondly, that it was a suggestion of vanity rather than of verity that prevailed with me to forsake the Roman Religion, imagined, that the Letter I had written, whereby I discovered the dissatisfaction it was to me to preach in Country villages, might contribute somewhat to their design. But finding withal that in the same Letter I made mention of my preaching before the General Assembly of the Estates of Britain, and on the Octave of the Blessed Sacrament (as they call it) at Poitiers, they could not but at the same time craftily infer, that the world, reflecting on the qualifications requisite to preach with applause at Poitiers, and before a general meeting of an illustrious Province, might open their eyes and say, It is not without reason that this man complains of hard measure. For if it be so, as is apparent to all the world, that he preaches with satisfaction before an Assembly of Bishops, Lords, Precedents, etc. and that in such a number that there are seldom seen so eminent Auditories, the Provincial is very much to blame to put him upon a mission to country villages. They therefore concluded it necessary to falsify the Letter, and to suppress the beginning, so to produce only what made for their design, and conceal what made for my advantage and commendation, upon which resolution they shortened the Letter, which ran in these words.  
REVEREND FATHER, Pax Christi etc.  
Upon the 7. of September I understood the disposal your Reverence had made of me to preach at our Church at Rochel. I expected some employment suitable to the good opinion which your Reverence was pleased in several Lett●rs to express that you had conceived of me, so far as to tell me in some of them, that you had received thousands of good reports of me, not only from our own Father's, but also from strangers. All those I have ●een have assured me, that, in the places whence they came, there was a general face of gladness when it was said that I preached on the Octave at Poitiers. This at least I am certain of, that the Professors of Divinity, and all the younger Students, were extremely satisfied at my being in those parts, and much pleased with my company; and though Father Leon, a Provincial, and Commissary of the Pope for the reformation of his Order, an eminent Preacher was then and had been for several weeks before, the admiration of all Poitiers, being at that time in the head of a General Chapter, yet had I as great an Audience as the most qualified that ever preached there, nay so great, that the Capuchin had not one for six. I am therefore much to seek, what suggestions your Reverence may have received, that should engage you to make so hard a disposal of me, etc.  
I must confess that I writ in these simple and familiar terms to Gilbert Rousseau, and if they have produced the Original Letter, the beginning will be found word for word as is before laid down. And yet William Ricard Rector of the College of Poitiers hath caused it to be printed mangled and falsified &c. to make it the more serviceable to his design, for, smothering all that in the beginning made any way for my honour or advantage, he puts it out thus.  
A Letter from Peter Jarrigius to his Provincial.  
REVEREND FATHER, Pax Christi etc.  
I heard not till the 7. of September, of the disposal your Reverence had made of me to preach at our Church at Rochel. I know not what suggestions your Reverence may have received that should engage you to make so hard a disposal of me, I am not to learn, that if a Preacher etc.  
Now I desire the Reader but to compare this Letter with the precedent, and he will soon find, how that that malicious man hath, by a palpable falsification, cut off all that whereon they ground their prosecution against me, and which makes my complaints rational and justifiable.  
But God, who is graciously pleased that the mouth of Forgers and detractors should in some measure be stopped, to their confusion, hath so ordered things, that Father John Ponthelier a Priest of their Society had sent copies of my Letter into Holland, with all those beginnings, which I need no more than produce to demonstrate the falsification of that Printed by William Ricard, to be sold by Herna●d living at the Name of Jesus; which is a notorious discovery of the foul play used by the Jesuits of Guienne. Nay; by God's further permission, it is come to pass that the said Letter hath been translated into Dutch, but with so much distortion, that it is not any ways the same with that which Beaufes had caused to be printed in order to his justification. Had I but any acquaintance with the Dutch tongue, I would discover the impertinences, which the Jesuits l●rking in this country have pestered it with. I have the Dutch translation in my custody and shall produce it, if requisite. All these pitiful circumventions trouble me but little, but I am infinitely pleased to see a sort of people, pretending to the greatest sincerity imaginable, betray so much imprudence in their subtlety. William Ricard is a man so infamous for his insinuations and criminal inventions to keep himself up in repute, that it is no miracle he should make use of falsification to oppress me, could he do it. He hath not forgotten that during the time of my being at Poitiers the whole College was dissatisfied with his Government, and that the gravest Fathers there were combining against him. If it ever happen, as I hope it will, that I write a Treatise of the Government of the Jesuits of Guienne, he shall not be forgotten, and his treacheries in the Affair of the Basque and Saige shall not be omitted.   

CHAP. XIII.  
By way of Answer to the two convictions which james Beaufes pretends to draw from the precedent Letters.  
THere is no star in the Firmament which hath not its spots, nor any Cedar on mount Libanus that hath not its shadow. I acknowledge myself to be a wretched Sinner, loaden with a greater burden of imperfections than James Beaufes hath yet discovered in my Letters; but that worm of madness and indignation which makes him so restless, makes him withal fall into extravagances to aggravate them. It is my daily suit to my Saviour Jesus Christ that he would cleanse me through his blood▪ ●nd I never go to the Lords Supper, but I sing in the company of my Brethren, with the Kingly Prophet, Psalm L X.  
You are not therefore to expect Mr. James, that I should justify myself, as you and those of your fraternity do, who would make the world believe you are absolute Saints. I shall never blush at the acknowledgement of my infirmities, but shall give God the glory, though you should charge me with sins I am truly guilty of.  
You have indeed taken but too much pains in your ●ook to make it appear that I was a person full of vanity. There was no such necessity you should spend your grease so much to find out all the passages you could in my Letters to make it the more notorious, and consequently me the more odious in the eyes of France. Novum crimen Caiazzo Caesar, & ante hoc tempus inauditum; all the Jesuits in general, to speak of them, according to the opinions of both Seculars and Regulars, lie under an imputation of being proud and presumptuous. Could I do less than howl and yell, while I was among wolves, or not be guilty of some vanity while I continued among the insolent? I acknowledge, that I was not the humblest man in the world while I was of your Society; but God, who hath been graciously pleased to make me quit your robe, will also free me from the vanity it is lined with. I have desired honourable employments with moderation, while my colleagues were laying base designs, and crouching into infamous compliances and prostitutions to obtain them. I have presumed that I was qualified much beyond those whom the favours and partiality of the Superiors advanced without any regard to their deserts. My vanity was not indeed a virtue, but the disposals of the Provincial were not without injustice. If a man should examine one o● the Sermons which you make, more like a Mounte-bank then a Divine, he shall discover more vanity i● it then there is in my Letters. Therefore, that the airy bubble, as you imagine it to yourself, should now be burst asunder, because it is fallen under th● feet of those, over whose heads it thought to hav● flown, is only a fond and false imagination of yours.  
The second discovery you make from the same s● much canvassed Letter, is, that of my discontent. Wh● I beseech you▪ of all your Society is not such, or indeed can be otherwise, considering the distractions s● prevalent therein? If there be any one, he is a whit● crow among a knot of men who are accounted a black in their consciences as in their habits. T● what end do you imagine that I have made four Ch●pters of your Politics, but to demonstrate, that it ● impossible any man should expect any rational satisfaction from your conduct? So that it is not a thing s● incredible, that, living in the house of weeping an● gnashing of teeth; I should be so stupidly stoical as ●ot to bemoan myself: no, I could not forbear howling and gnashing of teeth as well as others. It cannot be denied but that I have had much reason to complain against John Ricard, yet I never did it with so much violence as you have done, who made your brags that you had put a slur upon him in the Provincial Congregation, and have, out of a contempt of his person, said an hundred times, that that pitiful Curtiers' Son made the government subservient to his own fortunes I could not forbear some resentment, to find myself sometimes slighted; I do not deny it. But it hath never been seen that I was condemned to the drudgery of the Kitchen, as you were, nor dismissed out of the class, as you were. It bred some discontent in me that I was appointed to preach in Country villages, that is to say, at Vielle-Vigne, but you preached there before me, and Cloche●●ce ●●ce though one of your most eminent Preachers. There was indeed somewhat of aggravation in that expression, that bawling among the Country people I ●●rnt nothing but bawling: but I was but two years upon the Cardinall-Missions, you spent three in them. Nor indeed needs a man consult any thing but your own language, to find, that your Sermons are calculated for the meridian of country villages, and not for eminent Cities. I said I was despicable in the apprehensions of the Provincials, and that I was in an incapacity to serve my Friends. 'tis true, but the employments you have run through have made it appear what poor thoughts they have had of your abilities, since they have suffered you to grow grey haired, and never raised you out of the dust. It may be, the calumnies you have belched up against me in this urgent necessity will bring you into some reputation among them, and will induce them to do something for you by way of gratification.  
But your vanity, you will say to me, and your discontents have proved the occasion of the double Apostasy you are guilty of; one in forsaking the sanctified Order of Jesuits, the other in falling from 〈◊〉 Church of Rome. I deny the consequences; ●and say that he who forsakes error▪ to embrace tr●th▪ never was an Apostate. In like manner, he who quit● an Order, that maintains the kill of Kings, is not guilty of any thing so much, as of too long a continuance among Assassins'. My Declaration, dedicate● to the High and Mighty States of Holland, already translated into several Languages hath given in a manner all Europe an account of the motives which induced me to renounce the Roman Religion, and m● Book entitled, The JESVITS upon t● SCAFFOLD, hath made a discovery ● abundance of crimes, which, taken into serious examination, would oblige the most reserved to quit th● Society, and prevent the most prudent from entrin● into it. I am confident, that even you yourself hav● had occasion enough to repent you, that ever yo● put on that habit, so destructive to the State, and injurious to Religion. The Breviary and the Rosary which you defy all acquaintance with, as Father Fr●gne and divers others have clearly proved to the Superiors, plainly show, that your being of the Ord● signifies no more than that you dare not get out ● it. May it please God out of his mercy to forti● your heart to do it, and so return you that good for all the evil you have endeavoured to do me.   

CHAP. XIV.  
Wherein James Beaufes is found guilty of a notorious imprudence, tending very much to the dishonour of his Brethren.  
WHat can be expected from a fool that hath gotten a sword into his hand, but that he should strike without any consideration, and haply do as much mischief to his Friends as those whom he takes to be his enemies. 'Twas a simple imagination of Beaufes, to think he did me a shrewd discourtesy when he said I was of a mean birth. But his understanding, not being of any great reach, foresaw not the wound he at the same time gave himself and those of his Fraternity. Could Monsieur Vincent have a fairer occasion to handle him as he hath, or could they give me a better opportunity to discover the genealogies of abundance of the most eminent of the Society? I am confident that Beaufes never consulted Rouseau, his Provincial, when he fell into this piece of indiscretion, nor took the advice of Penot or Daron, who live with him in the College of Rochel.  
The Jesuits made it very much their business, from their first institution to this very day, to make the world believe, that, for the most part, those who were admitted into their Society were persons of good extraction, and many were persuaded it was so; but this man hath of a sudden pulled down all that they had built, and were builded upon that account. The first act of vanity which their Regent's betray themselves in, is, to pretend relations to Lordships, and make brags of the nobility of their blood. Dupré, a Native of Franche-Comte, son to one that sold salt in the streets, derived himself from the house of Vaudemont, and having exactly learned the genealogy of the Counts and Marquesses of that illustrious race, made his visits to the greatest of the Nation; under pretence of kindred. Henry Duchesne, a bastard upon record▪ being extremely desirous to raise, in the minds of the meaner sort of the Inhabitants of Bourdeaux, an imagination of the Nobility of his extraction, pretended very near kindred to an eminent Bishop of the Province, and I must confess he was very much in the right, for it is not unknown to most of the Jesuits that he was his Father, and that his Mother was since forced to set up a prostituted trade in Paris. Beaufes hath betrayed all: had he owned any thing of discretion, the Jesuits might have continued in the reputation, they are so ambitious of, that they are of high and honourable birth. For no body would have troubled himself so f●r as to deprive them of a recommendation they had usurped. But now the obligation that lies upon me to give God the Glory, who is the protector and refuge of the humble, stirs me up to let the world know, that, fetting aside a small number among them, they are all of the dregs and dross of the Commonwealth. For, confining ourselves still to the Province of Guienne, if we except Peter de la Brangelie, John l' Estade, Pontius lafoy Devise, Francis Reymond of Bourdeaux, and another Reymon of Again, John Sevin, Quadreils, Camain, Josset, and haply about a dozen others, who▪ without all dispute, come o●t of good houses, all the rest, to the number of above two hundred and sixty, are of vulgar extraction. So that Monsieur Vincent might very well say, with as much truth as h●ppinesse of conjecture, that, since Beaufes hath discovered the mystery, those who had a good Idea of the genealogies of the Jesuits, might upon very good grounds suspect and say of them when they ●eet them; See, there goes a disguised Mason, or a journeyman Taylor, or some discarded Servingman, who yet pricks up his ears, and looks for respect and veneration upon the account of his habit.  
It somewhat troubles me that I am forced to come to a demonstration of what that excellent wit could but give a guess of. But I see not how I can avoid it though I would; I must take the staff out of the hands of this frantic person, and therewith smooth not only his shoulders but also those of his Fraternity, who have suffered him to fall into an imprudence so obvious to all the world. When Ignatius came to insist on the qualifications, which should make the Superiors of his Order the more respected, his direction is, that those should be particularly advanced to Government who were of noble extraction; for besides that they are more recommendable in the sight of strangers, the Religious men themselves are more willing to obey such persons than those that issue out of the peasantry. If therefore there be any thing of Nobility in this Society, we shall find it in the most eminent charges thereof. We will limit out selves to the space of twenty years, and examine the extraction of the Provincials. He who commands in that quality at the present is Gilbert Rouseau, son to a pitiful fellow that sold trifling commodities, and among the ●est Tinderboxes, about the streets, one, whose whole shop and estate lay in a basket that he carried upon his breast. This it was that gave the Scholar's occasion when this great Provincial was Perfect in the College of Bourdeaux, purposely to try the patience of the man, to cry Matches, Matches. His Predecessor in the Provinciallship was John Ricard, the son of an honest Currier, who lived in the very corner of that spacious place, near the Monastery of the V●selines, as you go to St. Andrew's, over against the College of Lois. The third, predecessor to both the sorementioned, was one John Pitard the son of a simple Attorney belonging to the Siege royal at Xaintes, who for that he came from somewhat a nobler family than those of his successors, was celebrated by Francis de Creux, at his reception into the College of Engoulesme, in a Royal Poem, whereof this was the intercalatory verse. 
Clara Pitardeae canimus praeconia gentis.  The fourth (ascending still) was called Bartholomew Jaquinot, son of a Bookseller. The fifth, one Arnold Bohyre, born in Perigueux, and son to one that kept a tippling-house. His Predecessor was Nicholas Viliers, of Figeac in Quercy, a person of obscure and mean parentage. The Superior of the professed house at the present is the son of a Butcher. The most eminent of those in the same house that are designed for the pulpit is the son of another of the same profession, his name John Adam. The Rector of Poitiers is the son of a Currier. The Preacher there, the son of a Bastard of the house of S. juyre. In a word, persons of birth and blood are very rare, nay it will be found, there are among them four times as many sons of Catchpoles as there are of Councillors, whence I leave it to any man's judgement whether Beaufes hath done prudently, as things stand among them, to meddle with that string. Can there be a greater demonstration to show, that the Jesuits, for the most part, are of mean extraction, then to produce a catalogue of their names, and to discover the poor descents of those who have managed the Government among them for the space of these nineteen or twenty years? Or could there be a more pregnant proof of it, then by naming even those who command at this day, if they have not been laid aside within these eight months? Cadiot, who was my Rector when I departed from Rochel, is he not the son of one that keeps a victualling house at Villebois? And for your part Sir James, who make so much noise, and take occasion to bite at any thing, are the decays of your memory so deplorable, as that you should not remember that your late Father, nicknamed ironically Beunas in the dialect of Limousin, that is to say, fair nose, was an honest Waggoner, whose diurnal work it was to goad the mules towards the mountains of Auvergne. I do not pretend myself to be of a better house than I am, but shall presume nevertheless, that my kin●ed have been, and are at this day in better reputation than yours, and that I have not had Sister in laws common whores upon record, as you have had.  
The whole Jesuitical Academy took it very heinously, when, to solve the objection made by the Author of the Academical Questions, That your Regent's were ●ot well experienced in ●eaching, Father Ducreux m●de answer in his Oration, that the reproach was very unjustly laid upon you, for that all of you in a manner had taught children in the quality of domestic Schoolmasters, before your admission into the Society, which certainly is a notorious argument of the greatness of your ●xtractions. For my part, I cannot blame your Colleagues to be a little moved at the imprudence of the Answer; for it is not either necessary, or convenient, that all 〈◊〉 his should be known. But what indignation will they not conceive against you, when, coming to read what I have written, they shall take notice of the just ground, and fair occasion you have given me to make the world sensible of wretched genealogies. The truth is, I had things of another nature to lay to your charge, 
Et genus, et proavos, et quae non fecimus ipst,  
Vix ea nostra voco,—  But you have cast yourselves at my feet to bite me, so that when I had resolved only to treat you as a sort of people excessively malicious, but withal reserved and considerate, I am engaged further to give an account of you as arrant rogues and ragamuffins. Learn to be more discreet if you think ●it, for I shall little value your defamatory Libels when you fall into such palpable miscarriages, nay, I shall need no other justification then what I derive from your own words.   

CHAP. XV.  
Wherein observation is made of another imprudence of james Beaufes, prejudicial to the domestic peace of their houses.  
IT is a great argument, that James Beaufes is a person, whose passion very much outweighs his judgement, otherwise he would not have given me so fair an occasion to cast division and disorder in their Colleges, by a discovery of the degrees that are among them. I affirmed, that their General Mutius Virteleschi, after informations duly made of me, had advanced me to the Profession of the fourth Vow, which is the most eminent degree of their Society. This he could not deny, but, to dissemble, with more imprudence than policy, the dignity of that quality among them, replies, that, it was an impertinent and base kind of vanity for a man to think to derive any advantage from those general qualities; ambiguously intimating that all the Priests that were of a longer standing than I, were accordingly admitted to that degree. If their Rules were concealed, as they were for a long time, strangers would haply find it some difficulty to conceive the truth, and be convinced of the imprudence of this man.  
But he that shall observe, that, in every page almost they speak of the Professed of the fourth Vow, and of formal Coadjutors, as of two conditions absolutely different, will, with the same labour, be satisfied, that the former only are the Professed, the latter are not, and withal that he gives me occasion to make a public discovery of those things wherein that difference consists, whereof I have made mention to make it appear that what I have done proceeds not from discontent.  
The world may therefore take notice, that there are four kinds of degrees among the Jesuits. The highest, and most noble is that of those who are admitted to a Profession of the fourth Vow, of which rank are the General, the Assistants, Provincials, Superiors of professed Houses, great Divines, eminent Preachers, and rare and excellent Humanists. No man ought to be admitted to this degree, but upon the account of some more than ordinary endowments. The essence of this condition consists in the making of the three solemn Yowes of Poverty, Chastity and Obedi●ce, as also a Fourth, with the same solemnity, to the Pope, which is couched in these terms; Insuper pro●itto specialem obedientiam summo Pontifici, circa mis●●ones; that is to say, And I further promise a particular obedience to the Supreme Bishop, the Pope, to be sent whether it shall please him. The persons that have made this last Vow are engaged to the Pope by a very strict obligation, and it is the business of the Superiors to give his Holiness a catalogue of those men's names, who, being thus devoted to him, might, not improperly, be called, the Pope's vassals.  
The second degree is that of those who have made profession only of three vows, that is, the three solemn Vows of Poverty, Chastity, and Obedience, with the same ceremonies as the precedent, there being this only difference between these two degrees, that these latter make not the fourth Vow to the Pope, because they are not come to that height of knowledge, which is requisite to be admitted to that degree, and so are accordingly forced to truckle in a lower, till such time as they are. Of this rank are those, who, having not a sufficient proportion of Learning, are otherwise more recommendable in regard of their extraction or virtue then those that follow  
The third degree is that of formal spiritual Coadjutors. The very term itself sufficiently declares that they are simply assistants to the Professed, and, as an honest Recollect of Marennes said, little Titus' and Timotheus' in comparison of the Paul's and Peter's. These also make the three simple and solemn vows of Poverty, Chastity and Obedience, and cannot aspire to any advancement, though they should, in process of time become more learned than Aristotle or Aquinas.  
The fourth and last degree is of those, who are received into the Order to be serviceable to others in the drudgeries of the Houses, such as are those that are employed in the sacristy, the Kitchen, Shoemakers, Tailors, etc. And these are called temporal Coadjutors, for they are helpful to the Professed, in things temporal. I have not in this place any thing to say of the Novices, nor yet of those whom they call Scholars after their two years of Novice-ship, for they are not of any degree, but only in a way of Approbation, to be admitted in due time and place to any of the forementioned.  
The ordinary way, to bring Learned men to a rank suitable to their deserts and Learning, are the Examinations, through which a man must pass to make a discovery of his abilities; and these aught to be so impartially managed, that the Examiner's should swear, that they give their suffrages and judgement conscientiously. From this short explication the Reader may infer what a discourtesy James Beaufes hath done many of his Brethren, when he gives me occasion to discover the wretched conditions wherein many of them are involved, and the reason I have had to make boast of my admission to the first and highest degree.  
This laid down by the way, we may observe in the discourse of Beaufes, three notorious defects. The first is, an impudent falsehood, when he says, that to be of the number of the Professed is a thing so common, that there is not any Priest elder than myself who is not of it. But to go no further than Rochel to convince him, there are Father Penot, F. Daron, F. Galtier, F. Richard, F. Quintin, (if so be they are there still) all elder than I am by fifteen years, yet are not os that number. Nay, I could name sixty more, were it necessary, but I forbear, because I think it hard measure to add to the afflictions of those whose hearts are sufficiently burdened already through the imprudences of my Adversary.  
The second very much argues the decays of his understanding, in that, being to write a treatise, he knows not what he ought to fasten on, what to let pass. What trouble was it to him that I should be of the number of those that are admitted to the fourth vow, when he was resolved not to deny it? Did he imagine, that upon his telling the people, that in the best regulated Societies it is not impossible but some worthless skip-jack may creep in, men would be immediately persuaded that an excess of favour advanced me to that degree? Ah! I pity the imprudence and dis-circumspection of the man, who forgets that he makes my discontents and dissatisfactions the occasion of my quitting the Society, and yet does withal reproach me with the meanness of my birth.  
The third is an insupportable injury, which he does many of his Fraternity that labour earnestly in their rank, who yet, not being known to be spiritual Coadjutors, manage their business with reputation; but when the world comes to be acquainted with their condition, they fall into disesteem and their endeavours in point of edification prove the less effectual. How often have these depressed Assistants addressed themselves, not without reason, by way of complaint to the Superiors, against the insolences of some that crowed over them, and would, the more to disparage them in the Monasteries, tell the Nuns that they were not of the number of the Professed? When they reflect on these malicious offices, it raises such a heart burning in them, that they cannot look on their Judges without indignation, nor hear any thing of this difference of Orders in their Society, without being dejected and discouraged thereby. Beaufes to give them some comfort, by a singular act of his wisdom, pretending to reduce all the ancient Priests to the same Category, obliges me to discover the difference there is between them, and to make it appear, that those good people have been thought incapable ever to arrive at any degree of excellence, and the greatest part of them have been discarded in the study of Divinity for want of apprehension. But it is to little purpose to wash a Negro. Notwithstanding all my advertisements and plucking of him by the ears, Beauses is never the more circumspect, never the more reserved, but betrays his inconsiderateness and his imprudences to all the world.   

CHAP. XVI.  
Discovering Beaufes to be a notorious Lyar.  
WHen a devout conscientious man, such as Beaufes, is forced in his books to make his advantage of a Lie, he ought to take very good heed that he let not any thing slip afterward that might betray him to be a Lyar. Where he says, that when I left the Society I carried nothing away with me, because I had never been trusted with any thing, he should have read and perused the second Letter of mine which he caused to be printed, and there he might have observed that I writ to Peter Reignier in these terms; Father Daron was not in the House to receive the money assigned him; whence it follows, that, not long before Peter Reignier had put money into my h●nds to deliver to Father Daron. Therefore he had trusted me with something. Therefore Beaufes is a Liar, and an inconsiderate person when he says that I never had been trusted with any thing. While therefore he says, that I am not charged with having taken away any thing, he justifies me, and betrays himself.  
Whereas to prove to Monsieur Vincent, affirming, that I was chosen to go along with the Preachers of the Order, that he was mistaken, he says, that Monsieur Vincent lies by multiplication, by making of one single person many; I answer, that Beaufes lies most impudently himself, for there were at that ti●e three m●st excellent Preachers in the College, Raymond de S●rictis, Claudius Herbodeau, and Stephen Audebert, who all three heard the Ministers, and preached in their turns.  
When he adds, ●hat Monsieur Vincent lies in the second place by substraction, as having been unwilling to name Audebert, because that good Father was known to be no dissembler, but constant to his Principles: 'tis another lie; nay, he therein opposes the judgement of many Jesuits, who have been of opinion, and that upon probable grounds, that Audebert was rather a Reformed Catholic than a Roman, and have accused him to Malescot the Provincial, and since to Arnauld Boy●ere, of being a Prevaricator in the doctrine of the Church of Rome, and a favourer of Calv●nisme. De Mo●ceaux, Raymond, ●nd Mautias, his Rector and adversary, caused him to be taken off from the Controversies; and banished, upon suspicion, to the College of Tulle, to be there a simple Perfect of Studies. Audebert made his complaint to the General, and I know thus much more than all the world besides, that, if his courage had been so great as to slight humane concernments, he would have given God the glory, and verified the report which was spread up and down, that, sooner or later, he would go to Geneva. I am confident he never believed any thing of Purgatory, or the intercession of the Saints, and I saw him one day mightily enraged, the Recollects, it seems, having obliged him to justify the baptism of a Bell, which they had newly baptised.  
Where he says that Monsieur vincent lied by addition, adding, that ordinarily I was chosen to accompany the Preachers of the Order etc. he lies again with no less imprudence than the two precedent times. Regnier and myself were appointed to go and hear the Sermons preached by the Ministers of the Reformation, with the three Preachers before mentioned, and the reason which he alleges, that on Sundays it was my employment to govern the congregation of Scholars, is a quid pro quo. For the congregation was not established till two years after the foundation of the College, during all which time I was at leisure to accompany the Preachers to the Reformed Church. O the weakness of this gallant Refuter of men!  
Forgery goes seldom without the attendance of Lying. Beaufes is excellent at both, when, to disguise and disparage my employments, he says that I was not declared the sole Confessor of all, because it is the Pope's pleasure, as he says, that there should be two. Had this man but one small grain of judgement, he could not thus contradict himself in all he says. For if I am one of the two Confessors, as he acknowledges, I am consequently a Confessor to all, and all are at liberty to come to me, according to the Brief, and I am obliged to receive them all. My Colleague hath the same power, and we have an equal jurisdiction over all, for according to the Pope's intention, they are at liberty to make their Confessions, sometimes to the one, and sometimes to the other; and I may say that it hath happened several times that I have myself heard the confessions of all; which could not be, if one part were assigned to me and another to my Colleague. The thing is as clear as day, if a man would but consider the reason why the Pope put out the Brief; that is, to the end that the Consciences of the Religious should suffer no violence, he gives them liberty to go indifferently to either as they should think good themselves. But observe withal the malicious envy and the metaphysical flights of this ignorant Sir James, who is so cautious as not to add that I was, without colleague or companion in matter of spiritual advice, the ghostly Father of all, and consequently had an advantage over the other Confessor, who had not the same management of things spiritual. If ever I write any thing by way of discovery of their Institution, I shall take occasion to show wherein the great weight and charge of this latter office consists.  
But to proceed, my Adversary could not more evidently make it appear that it concerned him to shelter himself under some notorious lie, then when he, purposely to make my charge of Admonitor the more contemptible, says, that all had not only a power, but also stood under an obligation, to admonish one another, in a charitable way, of their faults, and that the Superiors as well as others had an Admonitor. Certainly this man thinks his Readers are a sort of people that may be begged for their credulity, and that, upon his word, they will take that for a simple office of charity which is an express charge, bestowed by the Provincial, and established by their Rules. 1. Reg. Niti debet, ne bujus muneris occasione reverentia atque obedientia interior vel exterior in ipso debilior reddatur, The Legislator taking it into consideration, that this charge might make the Admonitor less obedient and respectful, by reason of the power which is given him to admonish his Rector, thought fit to make some provision against it, commanding him not to be guilty of any remission of obedience under pretence of that Office. On the other side, out of a fear lest too much compliance might any way hinder the execution thereof, he gives him a second rule, to encourage him to do his duty seriously and freely; 2. Animadvertat, ne reverentia & obedientia ●idelitatem aut necessariam libertatem opprimat, quo minus superiorem admoneat de iis ●que proponenda judicabit. You see then, that, among the Jesuits there is an Office of Admonitor, much different from that obligation of Charity, which generally lies on all Christians.  
Whence we come to consider, how far it differs from that, under which Beaufes, by a specious piece of falsehood, would have it to be comprehended. 3. Reg. Admoneat Superiorem de iis quae major pars Consulto●orum ei dicenda judicaverit, etc. Is it then your judgement, that, to admonish a Christian out of sentiments of Charity, we enter into consultation, or call an Assembly of Counsellors? The Rule tells him plainly that he is to advertise the Superior of such things, as the major part of the Consultors shall think fit to be represented to him. And to show further, that he is particularly impowered to admonish of things which he himself only shall think worthy his care and observance, and that upon the account of his Office, and not simply out of any consideration of Christian charity; the Rule says afterwards, Admonebit duntaxat de iis quae non levis momenti▪ post orationem censuerit, five illa ad personam, five ad officium Superioris pertinebunt, juxta constitutiones et decreta. That is to say, He shall admonish him of such things as he shall conceive to be of importance, whether they relate to the person, or reflect on his Office as Superior, according to the Constitutions and decrees.  
Whereas Beaufes skies that it was no more my duty to transfer, to the Provincial, the complaints which w●re to be made to the Rector, than it is that of a Postilion, to b●ing to the Council of State the affairs of Provinces; he discovers himself to be sum ha palpable Liar, ●h●t ●e who is but the least acquainted with the rules of the Jesuits, must needs take him in it.  
What else should be the meaning of this fifth Rule of the Admonitor? Cum Superior, cujuspiam rei admoni●us, illi remedium non adh●buerit, Admonitoris erit cum debi●● s●bm●ssione, ite●um et saepiùs ●um commone facere; quod si emendationem non sperat, id superiori significet, When the Superior shall have been admonished of any thing, if he apply not some remedy thereto, it is the duty of the Admonitor to put him in mind of it again, nay often, if occasion require, and if he perceive that there is no likelihood of amendment, he is to give notice thereof to the Superior, that is to say, to his Provincial or General.  
In the second place I ask, whether it be not the business of the Admonitor, to make a collection of the ordinary Letters of the Consultors, and to send them to the mediate Superiors, nay, to give them notice whether they have written or no. Regul. 6. Admonitoris erit ordinarias epistolas Consultorum suis temporibus colligere. Simulque referet utrum illi scripserint an non. The Admonitor therefore is not only impowered to transfer to the Superior the complaints of the Inferiors, not as a Postilion, but as a discreet man, and ●ne set apart to give his advice with prudence. But indeed Beaufes is in some measure to be excused, for he hath not lived with that circumspection and reservedness among them, as was reqnisite to be advanced to that office, and consequently may well be ignorant of the duties and exercise thereof.  
And whereas lastly, speaking of the Seal, which I had in my custody, and wherewith I sealed my Act, and my Letters to the Provincial and Rector, he says, that it was a common Seal; it is so shamefully and so palpably injurious to truth, that there needs but the very Rule to declare him an Impostor and a Liar. Reg. 7. Sigillum apud se habeat, quo suas et Consultorum, ac aliorum nostrorum literas, si ad eum detulerint, qui ad mediatos Superiores scribere voluerint, obsignare possit. Whence it is clear, that the Novices are so far from having this Seal, that the Consultors themselves have it not, and when they write to the mediate Superiors, they come to the Admonitor to seal up their Letters, it being his office to be Keeper of the Seal, for the use of all those who have any occasion to write to the Superiors. Were I in Beaufes' case, after such clear convictions, I would put up a petition to the Superiors that I might be sent to Canada or the East-Indies, to avoid the shame that must fall upon me, and withal to exchange, for the glorious name of an Apostle, the shameful title of a notorious Lyar.   

CHAP. XVII.  
Demonstrating that their accusations contribute to my Vindication.  
THough Beaufes be a person of such qualification, as makes him unfit to pronounce sentence against any, though the greatest malefactor, yet so great is his thirst after my Blood, that there is no captious argument which a Sophistical wit could think of, nothing of surprise or foul practice that a crafty pettifogger could imagine, but he hath made his advantages of, as well in his Sermons as his book to incense the Judges and exasperate the people against me. But God, the tender Guardian of the innocent, brought things so about, that he hath not been able, in the inquisi ion he hath made into my life, to find my thing whereby he might fasten a just disparagement on me. 'tis true, the ordinary terms he can afford me, are the execrable, the detestable, the abominable person, with a dozen more of such honourable epithets as prettily time to the precedent, which do a little violence to the breasts of the zealous and well-minded people, and persuade Butchers and Porters that I am guilty of a degree of profaneness beyond that of any that have gone before me. But, ●hen he hath spent all his venom, his allegations amount only to this, that, treating with a Consistory, about a safe and prudent course to make a public profession of the true Religion, I did not in the mean time forbear my ordinary employments, as Priest ●●d Preacher.  
The horrid noise which he hath taken occasion to ●●ke upon this proceeding of mine, is to be looked on rather as the sallies of his violence and implacable ●ury, then as any effect of his zeal. The wound I had given that imperious Order was too deep and smarting to be endured without crying out. But, of all the exclamations, those certainly are the most impertinent which would incline people to make no other account of me, then of a Judas among the Apostles, a Traitor in the house of Jesus Christ, and a devil ●mong the children of God. For as I may, through the grace of God, presume to say of myself, that I am neither Traitor, nor Judas, nor Devil; so may I withal affirm, that Sodomites and Murderers cannot be, either the children or servants of God, or Apostles, and that such as are traitors to their Kings are real Judas', and Liars are devils, or what abates very little of it, the children of the devil.  
They have spoken that which is untrue in many particulars, as the world hath seen, and the prudent Reader, if he will but take the pains to compare their words with their words, shall easily surprise them in their abominable lies. If they chance to lie hereafter, they are thus far in some measure excusable, that, finding themselves so strangely betrayed by a discovery, of the horrid crimes they are really guilty of themselves, they are forced unjustly to fasten those on others which they are not chargeable withal.  
I am therefore to entreat the Reader to take this into his particular observation, that, though they have not left a stone unmoved to compass my destruction, as well by indictment, as in their Sermons and printed books, yet have they not been able to say any thing to my disparagement, save that I have committed an imaginary Sacrilege, by saying Mass, af-after I h●d conceived some thoughts of embracing the Reformed Religion.  
Now therefore that I have disburdened my conscience and made it appear, as I had promised, to Universities, Judges, Prelates and Princes, that they are guilty of crimes of High treason, Antidates, Murders, Sodomies, Sacrileges, Brutalities, Coining, etc. they have two ways to be revenged, one by dispatching me out of this world, if they can find any Assassin that will undertake it, (a thing no man that knows them conceives they are much shy of) the other by detraction and contumelies, that is, if in case they cannot compass my death.  
What ever may become of me, it is not unfit I should let the world know, that I have lived in Sodom as another Lot, and have, among those Murderers, kept my hands undefiled, insomuch that they have themselves been my compurgators, in Fontenay, in Rochel, in Bourdeaux, and those of the Reformed Religion, who made inquiries after me, for the space almost of two months, found nothing but commendations of me, even from their account of me who are my professed and most implacable enemies. Nay God, who hath disposed of us from eternity, without any way advising with us, had, before my arrival in Holland, by the conduct of his divine Providence, brought into those quarters a Jesuit named John Pontelier of their own Province, as another Joseph, to raise a good report of me. For, having heard it doubtfully reported, that one of their Order had embraced the Reformed Religion, and afterwards particularly understanding, that it was one of the Fathers, named Peter Jarrigius, he breaks forth into these words, for which truth and regret forced a passage from his heart; Alas! what a sad misfortune is this! Erat filius Gallinae albae, adding withal, 'twas a person, who for his excellent endowments w●s an ornament to the Society. It was never found that he did any thing misbecoming a man of honour; certainly it must be some affront done him, or some discontent that hath forced him to this. Monsieur de Launay, a person of quality, and of the noble house of Vivans, to whom he then spoke, told it in those very words, and above a dozen others have confirmed them to me since. He said the same thing to the Queen of Bohemia, so that it was all over her Court. He gave the same character of me to Salmasius, an incomparable person, and known all over Europe by his admirable Writings. Nay, after the publishing of my Declaration, which he heard of, he commended my life and manners, so far as to give me extraordinary Panegyrics in point of chastity.  
These testimonies given me by one of the most gallant men among them, to Salmasius, in the presence of four Ministers, immediately upon my abjuration, are certainly enough to stop the mouth of all Calumny. Father Fraguier, an excellent Divine of their Society, hath written to the French Ambassador, Monsieur de la Thuiellerie, as the same Father Pontelier hath related, that I was a person of consequence, who had not all the time of my abode among them done any thing that might blast my reputation, and that he would very much oblige their Order, if he could prevail with me to come back again to the Roman Religion, since that it must infallibly be some high disgust that had forced me to that extremity. Now let the Reader but compare the Eulogies, which these disinteressed persons, give me, with the contumelies cast upon me by Beaufes, and he will find that those two former speak consonantly to the truth, and the reputation I lived in; and that the latter, who is a person, infamous even among his own for his evil speaking and detraction, does not write and speak in his Sermons, out of any other motive then that of choler and exasperation.  
If therefore, after they have called me, the Malefactor, the impious, the profane person, for having been guilty of a little contempt of their Sacrament, and made small account of their Mysteries, they shall add any thing to the impeachment, and, by way of recrimination, impose some crime upon me which I am not chargeable with, I desire the Reader to make answer for me, that I have lived among them, even to the day of my departure with the reputation of one of the most devout of the Society, and one of the most religious observers of their Rules, since that, in the quality of Ghostly Father, I regulated the devotions of the rest, and did every night appoint the Meditations which were to be made at four in the morning.  
For what concerns the public he may tell them, I was their Preacher, that is, one that ought to be as remarkable for his life as doctrine. And for what passed within their walls, I was their Confessor, and consequently, it is very much presumed that I was eminent for the piety and qualifications necessary for that Administration. For matter of Prudence wherewith they would represent me as weakly furnished, for that I had, as they say, trusted a Minister with a Secret wherein my life was so much concerned; it may be retorted; that I was the Admonitor of the Rector, and that person, whom the Consultors, of which number I was one, might intrust with all their designs and discontents. And if, after all this, Beaufes cries, lay hold of the impious person, tell them, the impious than are our Ghostly Fathers. If he cries, take notice of the sacrilegious person, tell them, the sacrilegious it seems are your Preachers. If he raises ● hue andcry after the profane person, reply, the Profane than are your Confessors. The Reader may have observed by the evasions and equivocations he hath been forced to, how much it stood him upon, to disguise the malice of his intentions in a acquaint expression. They are now biting their finger's, that they ever put me into these employments, which makes me wonder the more, that they should endeavour to persuade the world, that want of advancement in the Order had been the occasion of my departure, yet never name those in the College of Rochel who were more eminent for offices. I was their Preacher, their Admonitor, their Confessor, the Moderator of their devotions; what other dignities are there that may come into comparison with ●hese, unless it be only the charge of Rector, which elevates a man above all the rest.  
It is in the power of God only to bestow judgement on those that have not any. Had I been the most despicable among them, the employments they put me into challenged respect; so that it must needs be granted that the Jesuits are very indiscreet, ere I can be crushed out of a persuasion of my want of desert. For when an understanding man shall consider and say with himself, that, this man was their ordinary Preacher at Rochel, chosen to that purpose by the Provincial, was their Confessor, the Regulator of their devotions, their Admonitor, he cannot but with the same breath say, this wretched Society is extremely dis-furnished with excellent men, or there must be something more than ordinary in this man. Beaufes is a person not much versed in the art of writing of Books, the reaches of his understanding are but short in order to such a design, having spent his spirits in the first sallies, he becomes subject to illusion, and lies open to palpable weaknesses. A refined judgement, would, by way of alleviation, have said, that the stars fall out of the Firmament, that when a man is to make choice of pearls, it is not impossible but he may pitch upon what is adulterate; that the number of Gods elect is certain and determinate, etc. But this shallow-brained fellow must needs immediately fall to invectives, to persuade the world, that I was a person fit only to be employed in Country villages, because I had in a Letter discovered some dissatisfaction that I was forced to endure the inconveniences of Cardinall-Missions. There it was that Monsieur Vincent took him by the ear, telling him, that the very year of my departure I preached before the Estates of Brittany at Nantes, at Poitiers on the Octave, at Rochel, according to ordinary designation, and thereupon takes occasion to ask him, whether Nantes, Poitiers and Rochel were Country villages, whether Prelates, Lords, Precedents, and all the Deputies of the several Estates were Peasants, and whether all the delicate inhabitants of those fair Cities were yeomen and carters? This puts poor Beaufes to such a loss that he hath not a word to say, but folds up his Letter which gave him occasion to make such a noise, to show, that I preached only in Country villages. Fontenay▪ le-Comte, a place but nine Leagues distant from Rochel, will witness on my behalf, that, the year before I preached on the octave at Poitiers, I had preached at our lady's fair Church there, in the Advent, Lent, on t●e Octave, and all the Sundays through the year, etc. that is to say, that I came up into the pulpit there, in one year, above a hundred and fifty times,, and that his Majesty's Lieu tenant, and the Archbishop of Bourdeaux honoured me with their presence, and were pleased to approve my gifts and abilities in preaching.  
If exasperation be that which raises such disorders in their judgements that it drags them into thousands of extravagances, I am no l●nger to doubt, but that they will employ all the interest they can to compass my destruction. But however I shall with David in the quiet and serenity of my conscience, sing,  

I laid me down must quietly,  
I slept and rose again;  
Because I knew assuredly  
The Lo●d did me sustain.  
And though ten thousand of my foes  
were round about me laid,  
And came on purpose to oppose,  
I will not be afraid.   
And these soul satisfying words shall be the beginning and end of my ordinary Devotions,  

Who dwelleth in the secret place  
Of him that is most high,  
In shadow of th' Almighty's grace  
Abide● continually?  
Thus of the Lord I will report  
My gracious God is he,  
He is my refuge and my fort  
In whom my trust shall be.   
What pains s●ever they m●y have taken to persuade the people, that I was guilty of a degree of pride higher than might consist with my deserts, I am now to assure the world, that I had no extraordinary opinion of myself, though, th●t, in comparison of those wretched, rough-hewne persons, whereof there are no small number in the Society▪ I had written something to the Provincial in my own commendation.  
But now that I have understood since my coming into Holland the stir they have made upon my conversion, and the bloody courses they have taken to work my disparagement, merely out of the fear they were in that I might reveal their mysteries, I have imagined myself to be some body; for it is not likely I should be thought so dreadful to a sort of people who are admired for their prudence, had they not some opinion of my abilities, and were afraid of the wounds and stings of my pen.  
The more they endeavour to crush me, by their fury, the more they advance me by their extravagance; I was of no great account among strangers, but now, through the mercy of God, I begin to come into esteem among them. Their persecutions are my crowns. For my Lord Jesus Christ doth, by way of exchange, fill the hearts of his faithful ones, with pious sentiments, such as oblige them to afford me a greater measure of their affection, nay to honour me beyond my deserts. Before I did not expect to make any advantage of my employments among them, now, through the goodness of God, I hope all things.  
Blessed be God, even the Father of our Lord Jesus Christ, the Father of mercies and God of all consolation, who comforts and supports us in all our tribulations.  
Amen, Amen.    

Psalm LIV.  

LOrd, for thy promise sake defend,  
And thy all-saving shield extend;  
O hear my cries  
which with wet eyes  
And sighs to Thee ascend.   

For cruel men my life pursue,  
And who thy statutes never knew,  
Suppress my Foes,  
O side with those  
Who to my soul are true.   

With vengeance recompense their hate  
And in an instant ruinate  
Then will I bring  
My offering,  
And thy great acts relate.   

Thy name for ever praised be  
Who from those snares hast set me free,  
Eor l●e these eyes  
My enemies  
Desired subversion see.   
THE END.   

SECRET INSTRUCTIONS FOR THE SUPERIORS OF THE SOCIETY OF JESUS.  
Faithfully rendered out of the Latin.   

Of the strange discovery of these Secret INSTRUCTIONS.  
When Christian Duke of Brunswick, who also pretended to the Bishopric of Halberstadt, ransacked, not many years since, the Jesuits College at Paderborn, he bestowed their Library, and all their writings whatsoever upon the Fathers Capuchins, who, among the Archivi of the Rector, found these SECRET INSTRUCTIONS. And that the like accident happened at the Jesuits College at Prague, there are creditable persons that will testify. Nor indeed can any man well doubt, that hath the least acquaintance or familiarity with the Jesuits, but that the principal persons of the Society do manage all things according to some private directions of this nature, received from their General, when there is nothing foe manifest, as that the behaviour of the Jesuits is in all things suitable to the present Collection. On the other side: it is certain, that they are not any way consistent with those Rules, Constitutions, and Instructions of the Society that are printed: insomuch that it does not require an excess of Faith to believe, that the best part of the Superiors among the Jesuits (for some, it is granted they may not have the least knowledge thereof) have, not only a double habit, but also a double Rule, one domestic and private, the other fitted for Courts and the public; that they are 
Introrsum turpes, speciosoes pelle decorâ:  or such as our Saviour describes the Pharisees when he said, ye are like to whited Sepulchers, fair to the sight of men without, but within full of rottenness and dead men's bones. So the Jesuits make great shows to the world of justice and Sanctimony, while they are within full of iniquity and Hypocrisy. Which character of them, that it proceeds rather from truth then any spirit of envy or aggravation, there needs no other conviction, then that a man call to mind, how that Claudius Aqua viva their own General charged the greatest part of the Superiors, with an over-pragmaticall frequentation of Prince's Courts, too much meddling with temporal affairs, and Hypocrisy; as being such as, under pretence of God's glory, and the furtherance of their Neighbour's welfare, sought only themselves and their own advantages. Be it therefore left to the judgement of the Christian Reader to consider whether these short Commentaries of secret Admonitions be to be taken for that DEPOSITUM whereof Saint Paul puts Timothy in mind, where he says, O Timothy, Keep that which is committed to thy trust, and the things that thou hast heard of me, the same commit thou to faithful men, etc.   

The Principal Heads of the Instructions.  
SECT. I. 
Discovering how the Society ought to behave itself immediately upon some new Foundation granted them in any place.  SECT. II. 
What course is to be taken to insinuate into the Favour and familiarity of Grandees and Princes.  SECT. III. 
What we are to expect from such Grandees, as being much behind hand as to matter of money, are nevertheless of great esteem and authority in the Commonwealth, and may otherwise very much oblige us.  SECT. IV. 
Of the principal design of such as are Preachers and Confessors to Princes and Great men.  SECT. V. 
How we are to behave ourselves towards those Religious Orders, which pretending to the same design with us, do very much derogate from us.  SECT. VI 
How to cajole rich Widows into a veneration of the Society.  SECT. VII. 
Of the ways of persuading Widows to perseverance in a single life, as also of the disposal of their Revenues.  SECT. VIII. 
Of certain expedients whereby it may be effected that the Sons and daughters of such women as have resigned themselves to the conduct of our Society, may embrace a Religious kind of Life.  SECT. IX. 
Of the ways whereby the Revenues of our Colleges may be improved.  SECT. X, 
Of the necessity there is to make some ostentation of the severity of discipline in the Society.  SECT. XI. 
How the Fathers of the Society are generally to behave themselves towards those that are dismissed.  SECT. XII. 
Of the choice of young Lads for the Society, and the ways whereby they are to be retained.  SECT. XIII. 
Of the Nuns.  SECT. XIV. 
Of reserved cases, and other causes of Dismission out of the Society, then what have been mentioned before.  SECT. XV. 
What persons of the Society are most to be cherished and encouraged.  SENSE. XVI. 
Of the contempt of wealth. Conclusion.    

SECRET INSTRUCTIONS For the SUPERIORS OF THE SOCIETY OF JESUS.  

SECT. I.  
Discovering how the Society ought to behave itself immediately upon some new Foundation granted them in any place.  
The Society is to endeavour to ingratiate itself as much as may be with the Inhabitants of the place where they are entertained, especially upon the allowance of a new Foundation. This may be advantageously done by an explication of the end and design of the Society, as it is laid down in the second Rule of the Summary, namely, To be as tender of the welfare of our Neighbour as their own. Upon this account are the meanest things to be undergone, Hospitals are to be visited, the poorest ministered unto and advised; the Fathers are to go to places at no small distance if need require, to receive the Confessions of all whatsoever; charitable collections are to be made, and those to be disposed of to the poor, in the presence of many, to the end that they, edified and stirred up by our example may afterwards prove the more liberal towards us. Let there be remarkable generally in all a great observance of external modest●, such as may prove matter of edification to others. If any among us fail but as to that very point, let them be dismissed the Society.   

SECT. II.  
What course is to be taken to insinuate into the favour and familiarity of Grandees and Princes.  
THis is, above all others, a thing to be endeavoured with the greatest earnestness possible. 'tis a lesson learned by experience that Princes do ordinarily conceive an affection for spiritual and ecclesiastical persons, when their actions are not Baptistically censured and reproved, but with as much favour as may be alleviated. This is apparent in the marriages of Princes with their nearest kindred, there arising always great difficulties in the negotiation thereof, by reason of the vulgar opinion which fastens something of execration on such contracts, When therefore we see Princes resolved on such things, it will be our duty to encourage and assist them in their incestuous inclinations. Let such reasons be insisted on, as may heighten their desires, as for instance, that Matrimony with those circumstances might prove the occasion of a stricter alliance, and contribute more to the glory of God.  
In like manner, when the Prince intends to do something, which the Nobility seems to be averse from, or not very ready to give their consent to, (as for example, engage in a wa●) his will is principally to be humoured, and constancy of resolution to be celebrated as the greatest endowment of a Prince. The Fathers are to persuade the Nobility, that a compliance with the designs of their Prince is the noblest character of that rank. But let them forbear insisting on particulars, left any imputation fall upon us. Yet if it happen that we are charged with any thing; let the Fathers cite those general Instructions which permit us not to intermeddle in such things.  
It is also no small step into the favour of Princes to engage in the Agency and negotiation of things acceptable to them. Those that are their nearest attendants must be gained by little presents, to make a discovery of the Prince's humour and disposition, what things he is delighted with, how he is to be pleased; yet this is to be done with a respect had to virtue and good Conscience. And so making their advantages of such discoveries they are to insinuate themselves into an intimacy with great men and Princes. If they are Bachelors or widowers let the Fathers propose matches to them, but such as, with their Relations, are favourable to us. Let those be recommended to them as such as the Princes themselves would wish them to be. By this means will it come to pass, that we shall by these allyances ingratiate ourselves more and more This experience hath confirmed by the influence of the House of Austria in the Kingdoms of Poland, Prance, and other Dutchies and Territories.  
Left the women change their minds, or time work any remission of their favour towards us, let their affection for our Society be represented to them as the most meritorious thing of any, as well by our Fathers, as by such of their own sex as creep into their attendances by some recommendation of ours; with whom a certain correspondence is to be held by presents and good offices. By which means will the easy natured wenches be induced to reveal their Mistress' secrets, and discover such things, as it may make very much for our advantage to know.  
The Fathers of our Society, are, in the disposal and directions of Great men's consciences to follow the opinion of those Authors who allow a greater freedom and indemnity to sin, contrary to the practife of the Monks and Friars. This done, the effect will be, that, those discarded, they will follow ours, and be guided by their advice and direction. Wherefore, the better to curry favour with Princes, Prelates and Noblemen, it will not be amiss to communicate to them the merits of our Order: to persuade them that we have extraordinary privileges to absolve in reserved Cases and matters of Censure, to give dispensation as to Fasting, as also to exempt men from paying their debts, to dispense with them, as to the impediments of Matrimony and other vows. Let them be invited to our Schools; celebrated with verses; Let Theses be dedicated to them; if it be requisite let them be entertained in the Refectory: and if the quality of the person will permit it, let them be saluted in several tongues, while they are at Table by some of our Fraternity.  
If there be any differences between great men, let the Father's endeavour the composure thereof. If there chance to be an eminent person that, being no favourer of our Society, is nevertheless employed by Monarch that is much at our devotion, let it be presented to him what favour and advancement he ●y arrive to by our recommendation. In a word, ● the affection of Princes, Prelates, and Potentates ●ards the Society be so seriously endeavoured, that ● matters not if the Fathers disoblige their nearest ●ends and relations. Let those that are dismissed ●e Society feel the weight of their persecution left ●ey should rise into any favour. Let them predict ●●at honours may be conferred on some principal ●en, and if they accordingly are, let them be con●atulated with Poems and Panegyrics by our Student's at their first coming to those places where they ●e to exercise their Jurisdiction.   

SECT. III.  
●hat we are to expect from such Grandees as being much behind hand as to matter of money, are nevertheless of great esteem and authority in the Commonwealth, and may otherwise very much oblige us.  
IF such grandees are secular persons we are to endeavour their favour and interest against our Adversaries; also their recommendations as to matters relating to the ordinary Courts of Justice; and their authority and power in order to the purchasing of Farms, Houses, Gardens, Quarreys of Stone to build Colleges for our Society, especially in those Cities that are unwilling to afford us any entertainment. We are further to ingratiate ourselves into the patronage of the said Grandees, that they would mitigate and abate the fury of persons inferior to them being exasperated against us; we in the mean time seeming to have no hand at all in the business.  
If they are Ecclesiastical persons, as Bishop's Archbishops etc. they must be courted according to the several Nations they are of, and pressed to those things which according to the present circumstances are most requisite. In some parts it must be our business only to ingratiate ourselves so far into the Prelates and the Parish priests who are under them, as that they would reverence us, and prove no hindrance to our Ministrations: in other parts we may do much more. For in Germany and Poland the authority of the Bishops is in great esteem and veneration, in so much, that, without any difficulty, having communicated the business to the Prince, they can procure Monasteries, Parishes, Residences, and the foundations of Altars for us, some small matter being, by way of gratification, allowed the Secular Priests. And this may also be obtained in those places where the Catholics are checkered with Heretics and Schismatics. Be it represented to the Bishops what advantage the Church reaps thereby, whereas all the benefit it could derive from the Secular Priests and Monks consisted only in a little singing. Let their zeal be commended, the perpetual remembrance of the fact be much insisted upon. Now such Foundations, as those wherein the Society is possessed of the Benefices of secular Priests, may easily be procured by the influence of those Bishops who have of ours to their Confessors, and are guided by our direction, and are in hopes to be preferred to fatter Bishoprics by the mediation of the Society.  
Be it very much the care of our Fathers as well when they have to do with Bishops as Princes, that, when they found Colleges where there are parish Churches, ours may have the perpetual right of placing a Vicar with the cure of souls. The Sup●rious ● the time being, shall have the said Vicarship; so at all things relating to the government of the ●urch may be managed by us. With the same as●tance shall they obtain the liberty to build Col●dges in Universities, whereof the Inhabitants oppose our Foundations in their Cities. They sh●ll also ●ocure us pulpits in the chiefest Churches of their ●incipall Cities.  
If any one of ours be to be beatified or canonised, shall be the business of some Nobleman's sons to llicite it at the Apostolic See. If it happen that ●y of those great men be designed for an Embassy some place, without any notice taken of other Regious men, who may haply have the same design i'th' us, let it be given out as if he were a favourer of ●em, and be brought into those Provinces where we ●e most considerable. Wherefore, if any illustrious ●en pass through the Provinces where any of ours ●e, let them be entertained in our Colleges, and ●eated with a respect had to Religious modesty.   

SECT. IV.  
Of the principal design of such as are Preachers and Confessors to Princes and Great men.  
FOr the better Institution of Kings, Princes, and persons of Honour, our Fathers are to direct them in all things with that circumspection and prudence, that their direction may seem to tend to the quiet regulation of their consciences whereof they have trusted them with the management and disposal. Their direction therefore ought not immediately, but by insensible degrees, to incline towards things relating to external policy. They are, to that end, often to inculcate to Princes, that the distribution of Honours and dignities in the Commonwealth is to be moderated according to Justice, and to persuade them that they never offend God so highly as by a contempt thereof. But these things are to be represented with this caution, that it is not without some violence to themselves that they any way meddle with the administration of the Commonwealth, and that they are in a manner forced to speak out of a consideration of their duty.  
This when Princes are once made sensible of, let them have lectures read to them of the Virtues where▪ with those persons ought to be endued who are to be advanced in the Commonwealth. But let the main design of the recommendation reflect on such as are Friends of our Society, and such others, whose admission to Government may prove advantageous to the Society: whom yet it is not fit for the Confessors and Preachers to name to the Prince, but to leave that to be done by such as are assured Friends to the Society, and have an interest in the Prince. To this end are the Confessors and Preachers to have an account from the Society of what Men there are in all parts of the Prince's Dominions, of their qualities, power, interests, wealth, and particularly, of their liberality towards us. They are to have a list of their names, that they may accordingly give a character of them to the Prince to whom they are to be dextrously commended; that so he may be the sooner induced, when occasion serves, to prefer those, whom he shall call to mind to have been long before recommended to him by his Confessors and Preachers.  
The Confessors and Preachers to Princes are further to remember, that they are to deal very mildly and tenderly with them, by all means to forbear being too much given to reproof and censure in their Sermons and private conferences. Let them be very hardly prevailed with to accept of Sweetmeats, Spirits, etc. and content themselves, in order to their private use, with little money. When they are in Palaces, let them not think it any dishonour to make visits to the most obscure Lodgings. Let them prudently inculcate to their Princes, that there is nothing so dangerous, as, in the least measure to slight the advice of their ghostly Fathers. Be they careful, with the soon, to get notice of the death or removal of the Officers of the Commonwealth, that so timely provision might be made for the supply of their places. But that no imputation of being over-pragmaticall in the affairs of the world, might be fastened on them, let them not undertake the solicitation even of their Friends causes to their Princes, but rather recommend them to the management of others.   

SECT. V.  
How we are to behave ourselves towards those Religious Orders, which pretending to the same design with us, do very much derogate from us.  
'TIs impossible to humour all mankind, and therefore some things must with constancy be endured. Men are to be persuaded that our Order is the consummation of all Religious Associations, and that, if there be any thing, for which other Religious Institutions are remarkable, the Society is much more venerable for the same as making a greater light in the Church. Setting aside singing and austerity of life (wherein indeed we differ from Monks) there is a better regulation of all other things in the Society even to the meanest that have any relation thereto. Let there be an aggravation of those defects, whence it may be inferred that other Religious men cannot so well go through those employments wherein they any way entrench upon us. We must bandy with the greatest violence possible against those Religious Orders which have Schools erected for the education of youth, especially in those places where our Society undertakes the same thing with reputation and advantage. Let it be hinted to Princes that such men are likely to prove disturbers of the Common wealth. Let it be proposed to foreign Universities, that it is more probable those Religious men should prove their rni●e then we. Let it be suggested to Princes▪ that the Society alone is sufficient to carry on the education ●f youth. I● they have Letters from the P●pe or recommendations from some Cardi●als, let their solicitations to the Pope be managed by the interests of Princes, that He also may be satisfied that the Society is not any way unblamable, but acquits itself of the charge lying upon it. They shall procure ●rom the Cities wherein they have Colleges, Testi●onialls of their good conversation. It is of no small concernment to persuade the said Cities, that it is much to be feared that a diversity of Schools and Teachers might occasion some disturbance. Be it supposed they are Religious men, it matters not, let ours in the mean time endeavour the affiduity of Study and exercise, to the admiration and with the applause of the rest.   

SECT. VI  
How to cajole rich Widows into a veneration of the Society.  
LEt there be chosen to carry on this design Fathers that are about midle-aged, and of a fresh and lively complexion. Let some of ours make frequent visits to them. If any one of that condition express an affection for our Society, it is but just, on the contrary, that the assistances of our Society should be profferred her. If she accept thereof, and thereupon begin to frequent our Churches, let such a Confessor be assigned her as may direct her well, and encourage her to continue still a widow, by representing to her the advantages of a single life, as such, as, if observed, would prove extremely meritorious to her. That the business may the better be carried on, let her be persuaded to dismiss those Servants of whose attendances there is no great necessity. Let officers and stewards be proposed to her. Let such only be assigned as are necessary for the government of her house, respect had of the place where she lives and her quality.  
The main thing which the Confessor is to endeavour, is, that she may so far comply with his direction as to continue still a widow, and that she follow his advice as that whereon is grounded all the assurance of her future spiritual advantages. Let the frequent use o● the Sacraments be proposed to her▪ as also the hearing of Sermons, and recitation of the Litanies. Twice or thrice a week let exhortations be made to her concerning the happiness of Widowhood, the inconveniences of second marriages, and the dangers and grievances occasioned thereby. Let him merrily propose to her such Noblemen, as the Widow, he hath to do with, would gladly venture a marriage with; but let them withal be so described, by a discovering of their humours and imperfections, that when the Widow comes to hear thereof, she may abhor all thoughts of marriage.  
Things being so managed as that they are inclined to embrace a single life, the next thing to be done is to recommend unto them the excellency of Religious vows. To the end, that having once made a vow of chastity, they may not entertain the least thought tending to a second marriage. And when they are brought to this pass, let them be earnestly persuaded to dismiss these young men (if they have any in their retinue) that are more than ordinarily given to jesting, to admit of few visits, and to take order that those few may be managed with a great observance of mediocrity. Care must be had, that their Stewards, Chaplains and other Officers be such as were either entertained upon our recommendation, or whose continuance depends on our character. Having gone thus far with the Widow, she is by degrees to be flattered into an inclination to do some good works, wherein yet she must resign herself to be guided by the direction of her Ghostly Father.   

SECT. VII.  
Of the ways of persuading Widows to perseverance in a single life; as also of the disposal of their Revenues.  
IF, beyond the ordinary affection she may have for us, the Widow make some demonstration of her Liberality towards our Society by giving us her jewels or a very considerable sum of money, let her be mad e a partaker of the Merits of our Society. If she hath made a vow of chastity, let her, according to the custom among us, renew it twice a year. Let the domestic order of our Society be discovered and explained ●o her: which if she be taken with, let it be prescribed for her own Court▪ Let monthly Confessions be appointed, as also for the Feasts of our B. Saviour, the B. Virgin, and the Apostles. Let there be certain Censors of Manners, or a kind of Informers be appointed between the men and women, whose duty it shall be to take notice of what passes between the Gentlemen and the Women, and to give an account of it to the Lady. Let all noddings, whisper, private conferences be strictly forbidden; let those that offend to the contrary be severely chastised.  
Let there be about the Lady's palace virtuous maids well brought up, whose business it shall be, by working several vestments for the use of the Church, to spend their time and themselves in the works of piety. Let these have over them a Governess, to take an account of the expense of their time, and instruct them as to good manners. Let the Widows be often visited, and entertained and diverted with pleasant discourses, but such as have some tincture of spiritual edification. Let them not be harshly dealt with in Confessions; u●lesse it be that there is little hope of getting any thing out of them.  
It further contributes something to the continuance of Widowhood a●● the keeping of a fair correspondence with the Widows, that some small things should be done merely to humour them; as for instance, to give them the liberty to come into our Houses, to admit them to conferences, when, and with whom of our Fathers they please. Let them not be obliged in the cold winter season to come out of their houses upon any occasion of Devotion. Let them have the same privilege when they find themselves any way indisposed. If their Daughters marry, let their Nuptials be celebrated by Student's that are not of our Society. If there happen to be a Funeral, let mourning be allowed but respect had to decency: if there be any necessity of a Monument, let the structure be sumptuous. Lastly, whatever can be done that contributes to the sensuality and enjoyments of Widows (●f so be they are liberal and much devoted to the Society) let it be done, but with circumspection, and a care to avoid scandal.  
As to the disposal of Widows Revenues, let that commendable state and perfection of the holiest men be particularly proposed to them, who through a pious neglect of their Friends, scatter the wealth of this world 'mong those that are poor upon the account of Jesus Christ. Let the examples of other Widows, who in a short time▪ gained the reputation of great Saints, be urged for their imitation.  
When therefore the Widows have committed themselves to our conduct, with a readiness to submit to the direction of the Ghostly Father, let it be seriously suggested to them that their actions will be much more acceptable in the sight of God, if, being re●olved to bestow their charities on Religious persons, they do it not without the privity of their Confessor. Thence will it not be amiss for the Confessor to require a schedule of the charities they intent to bestow, to the end he may, according to his discretion add to or subtract from the Sums set down therein. The Confessors are to make the best provision they can to prevent the frequent interloping of Religious men of other Orders, lest they should seduce the Widows, who being women, are naturally unconstant.  
When the Widows have by a frugal management of their Estates, got together vast sums of money, to prevent their taking any occasion thence to think of second marriages, let the Confessors propose, nay, persuide them to an allowance of ordinary pensions and annuities for the better support and subsistence of our Colleges and professed Houses, especially the professed House at Rome. They may also be drawn in to bestow the said money upon Repositories, vestments, and other ornaments belonging to the Church, which may be serviceable for our Houses after the Widows are dead. Let the Widows, to that end, he made sensible of the exigencies of our Churches, as also of the decays of our Colleges. Let them be encouraged to spend their superfluities on things whence they may d●ri●e eternal fame, such as are Churches, S●ructures dedicated to Religion, which mu●t of purpose be designed at that time▪ that they may n●t w●n● whereupon to exercise their liberality. The s●me cour●e is to be taken with Benefactors and Princes who are at the charge of some su●pt●ous Edifice for us. If it be to get jewels, let it be suggested, tha● they are consecrated to Eternity, if the Widows bestow them on the Sepulchers of our Saints at Rome.  
Let all this be confirmed by the examples of other Matrons that had done the like L●t it be shown, how that by those courses they shall arrive to the height of perfection, when, by discarding the love of the things of this world, they quit the possession thereof to the Lord Christ in the servants of his Society.  
If they have any children who they intent shall embrace a Religious life, their liberality is by all means to be accepted, if any thing be offered; but for those Widows whose children are so disposed of as to continue in the world, they are not to be so much pressed to liberality as the others.   

SECT. VIII.  
Of certain expedients whereby it may be effected that the Sons and Daughters of such women as have resigned themselves to the conduct of our Society, may embrace a Religious condition of life.  
THis design is to be carried on by a confederacy with the Widow their Mother. For the Daughters, she is to treat them with all harshness, to persecute them with chastisement, threats, and abstinences, not to allow them clothes suitable to their quality and the mode, and she may soothe them up with hopes of greater portions if they will go into Nunneries. Let her aggravate the insupportable humours of the husbands they may meet with, as also the grievances and inconveniences of Matrimony in general Let the Mother pretend no small regret, that she had not been a Nun. In a word, let her behaviour be such towards her daughters, that wearied out with the insufferable cruelties of the Mother, they may entertain some thoughts to rest themselves in a Monastery.  
For their Sons, let our Fathers make frequent visits to them. Let them be civilly treated in our Colleges, where they are to be entertained with those things which may induce then to come into our Society. Such are the Gardens adjoining to our Colleges where we take out recreations, etc.  
When they are brought into the Refectories, let them be made acquainted with our cleanliness as to all things relating to those places, as also with the external conversation among out Fathers. Let them not spare for little presents, and facetious discourses, yet such as savour something of the Spirit. Let there be placed near and about such Widows sons such instructors as are very good Friends to our Society, nay, such as are resolved to be members of it. Let not the Mother be over-ready in supplying her sons with necessaries at certain times; let her pretend extraordinary expenses, and encumbrances in her estate. If they are sent to study, into Provinces that lie at a great distance from the place where she resides, let them be kept as short as may be of money; to the end, that cast down with a consideration of their exigences in strange Countries, they may earnestly make it their business to fasten on some Religious kind of life.   

SECT. IX.  
Of the ways whereby the Revenues of our Colleges may be improved.  
THe principal instruction to be given the Confesfessors of Princes, great Men, and Matrons, is, that, while they supply them with spiritual things, they may receive of them temporal th●ngs for the good and advantage of the Society. To which end they are to have a care they do not let slip the occasions of accepting of any thing while it is offered; and if it be delayed, let them be put in mind of it, yet so as that it may appear to be done with much indifference. Whoever among the Confessors shall not discover themselves very industrious as to this particular, let them be removed from their charge over Princes, and condemned to a domestic obscurity, as such as endeavour not the advancement of the common good. It is with no small regret that we have understood, how that some Widows suddenly snatched hence by unexpected death, have, merely through the neglect of our Fathers, for born to leave us in their Wills abundance of rich and precious things belonging to the Church, our Fathers it seems making some difficulty to accept of them while the Widows were alive; whereas indeed to get things of that nature, there ought not to be so much consideration of the opportunity, as of the will of the person that makes the profser thereof.  
The Confessors are further enjoined to make their visits to the houses of the wealthiest Citizens and richest Widows, as also to the Courts of Noble men. At such places are they prudently to make enquiry, whether, out of a desire to further their souls welfare, they themselves, their Friends or kindred or any others whatsoever, are resolved to leave any thing at their death to the Churches.  
The same thing is also with no less circumspection to be si●ted out of the Pastors of parishes and Prelates, such as had before been drawn in to some intentions to do works of charity. Things may be so ordered, that we may be no small gainers by the bargain.  
With all the forementioned, the Confessors are to ingratiate themselves, by persuading them into a belief of the Gratitude of the Society, and their faithful performance of whatever they undertake to do in relation to the places, which are bestowed on them by their Benefactors, much beyond what other secular Priests and Monks do.  
They are further to have a particular account of the Gardens, Quarreys of Stone, Vineyards, of the Cities wherein they reside, of the villages adjoining, of the Farms thereunto belonging. They are further to take notice whose possession they are in, upon what contracts they are held, what encumbrances they are liable to; and la●tly they are to find out, whether those estates may be gotten, either by contract, or by a reception of their sons into the Society, or by deed of gift.  
It will not be amiss sometimes for those that have devoted themselves to our Society, whether sex they are of it matters not, to m●ke over their estates to the College, with a proviso, that, after a short time all shall be made sure to the Society. If it happen that the Widows so qualified as aforesaid have only Daughters, let them by all means be thrust into Monasteries, that so with a certain dowry allowed them they may be dispatched out of the way. For the rest, that is their Manors, jewels and the whole real Estate we shall make a shift some way or other to hedge in.  
But if the Widow at our devotion have only one son or more, and that there be no hope they will come into our Society, let it be suggested to the Matron that it is sufficient, if she leave the Estate in Fee to her Son or Sons, and make over the sum of money which she may have raised out of the Estate, by way of recompense for the Fortune she brought, to the S●cieety It happens sometimes that there are devout Widows, whose inclinations towards our Society are more than ordinary, living in several parishes; if so, our business must be to induce them to make over their Estates to our Colleges, they receiving out of them from us a certain annual Allowance for their lives; to the end, that they may prosecute the great affair of Religion and their● Souls welfare with more earnestness and less distr●ction, being freed from the distu●banc●s consequent to the care of temporal things.   

SECT. X.  
Of the necessity there is to make some ostentation of the severity of discipline in the Society.  
IT will not be amiss to express a certain severity of discipline, by an ejection of those members out of the Society, whom it may be for the advantage of the Society to cut off as unprofitable As to their qualities and conditions, it matters not whether they are old men or young men, though they have spent their age and spirits among us, or that they have been troubled with the stone, colic or some other painful chronical disease ever since their first coming into the Society. The causes of ejection (besides the reserved causes, for which, unnatural pollution excepted, it is lawful to dismiss any) sh●ll be these; if they divert the devout Matrons and others that are any way beneficial to▪ the Society, to other Religious Institutions, or use any arguments to the Parents or others who have the oversight of them, whereby the● are induced to forbear coming into the Society: If in the disposal of Estates they express any affection to their kin●ed, and prove occasions that all be n●t given to the Society. But b●fore they be absolutely dismissed, let them be mortified for some years in the S●ciety. If they chance to be Student's, let them be put upon the vilest ●m●l●yment●; Let them be kept back in the lower Schools, that ●hey may teach there▪ For the higher Studie●, especially the forth year in Divinity let them not by a●y means be admitted ●o. Let them be of●en put upon the reading of Chapt●rs while the rest are at Table. If they are Fathers, let them not be suffered to receive Confessions; let th●m be deprived the freedom of all conversation with the strangers that come to the College. Let the things they most delight in be taken out of their chambers. Let frequent penances be enjoined them, and that publicly.  
These things will by degrees open a gap for a dismission. If it chance that the persons charged with such disservices towards the Community, m●ke their complaints to the Provincials of the hard measure they receive from their Superiors and others whom they find it so difficult to satisfy, let not such expo●t●lations be easily entertained or credited, let the carriage of the Superior be excused, let them be returned with exhortations to obedience and compliance with their Superior in all things wherein there is no sin.  
Let not the Superiors be any thing scrupulous in point of dismission. For since the word SOCIETY is the characteristic of our Order distinguishing us from all others, and that a Society supposes there are Socii or Members of it, it is not to be wondered, that where there is a Society, there should also be Dismission. The obligations that are between a Society and its Members are not indissoluble, nor argue any perpetuity. No sooner was the Society settled but dismission was immediately exercised.  
And to make this appear, there needs no other argument, then that the Society requires on●y simple vows from Scholars and those that are c●lled Formal Coadjutors; which vows do not include a mutual contract, as if the Society were obliged to a perpetual maintenance of those persons that are entertained into it upon such vows. No▪ that cannot without absurdit●●e imagined, for the obligation lies only upon the person that makes the vow, and not upon the Society, which hath a privilege to dismiss any whatsoever received in upon such vows, whensoever, and upon what occasion soever it shall be thought convenient▪ Nay, wha● is yet more than all this, though there are some in the Society who make profession of four Vows, others of the three solemn vows, according to the custom of other Monks, yet is it not impossible but that such may be dismissed out of the Society.   

SECT. XI.  
How the Fathers of the Society are generally to behave themselves towards those that are dismissed.  
WHereas it is in the power of such as are dismissed to do no small prejudice to the Society, it is but fit some ways should be thought on whereby they might be prevented. To which end, before they be absolutely dismissed out of the Society, let them be engaged to promise, and that by a testimonial under their hands, that they will not speak any thing that shall derogate from the ho●our of the Society. Let a great care be taken, that the person dismissed may not h●ve access to those spiritual or secular Grandees, into whose favour he endeavours to insinuate himself and make his advantages of▪ Let his vices, ● his evil inclinations be aggravated where ever he may casually be spoken of, especially those imperfections, whereof he had, for the innocent satisfaction of his conscience, some time made a faithful discovery to the Superiors, and according to which he was governed and disposed of in the Society, to which end he had made that revelation of his infirmities.  
If the Grandees whom such a person makes his addresses have an aversion for our Society, we must ●●nd out s●me grave men in whom we have an intorest, who, not seeming any way to reflect on us, may lay rubs in his way, and hinder him from coming into favour with him who is not well affected to us. But if all the applications of such persons cannot prevail so far with the Grandees as to make them slight the dismissed person, let them be induced not to countenance him in all things. Let there be a writing sent fr●m one College to another giving an account of those that are dismissed; and let the causes of their dismission be laid down with the greatest aggravation that may be. In our exhortations, let it be said of the person dismissed, that it was his earnest desire to be readmitted into the Society. For the satisfaction of strangers, let those things be assigned as causes of his dismission, for which we are generally abhorred by the vulgar; and this will make the dismission of any whatsoever seem much more plausible.  
If the person dismissed be credited in the things he scatters abroad to our prejudice, let the mischief he intends be as much as may be prevented, by this course. Let some of the gravest of our Fathers be culled out, whose business it shall be to oppose and smother the speeches of the pers●n dismissed with the authority of the Society, the reputation it is in, th● advantages which the Church of God derives from its endeavours, the great esteem men have of it as to strictness of life and soundness of doctrine. That thence it comes to pass that our Father's are entertained for Confessors and Preachers to K●ngs, Princes and Magistrates Le● them make appear how Ze●lous we are for the good of o●r neighbour, and therefore much greater must he the tenderness we have for any one ●f our own Society L●t those be invited to dinners in whom the dismissed person seems to have any interest: and this, o●t of a design to persuade them not to countenance the discarded party, and that they are obliged in conscience to presume that a Society of Religious men are rather in the right than one discontented dismissed person.  
Upon that, they are to take occasion to give an account of the causes of his dismission; convincing them with as much probability as may be, making all the discoveries they can of the frailties and imperfections of the person dismissed, omitting nothing contributory to their design.  
But, be it supposed, that some things are doubtful, let them beware how they admit dismissed persons to any Ecclesiastical Benefices or employments, unless they give a considerable sum of money, or make over their estates to us, or, after some extraordinary manner express the great affection they have towards our Society. The Confessors are in like manner to suggest the same thing to Kings and Princes, that when they are to advance any one to honours, they m●y look on as a great motive to do it, the liberality and good affection of such towards our Society, as having founded us a College, or done something of that nature for us.  
If it happen that the persons who are dismissed find much favour in the sight of men, let there be a diligent enquiry made into their lives, dispositions and defects, and let them be divulged by some secret Friends of our Society, and by the devout Matrons of a lower rank. Let not these latter any way countenance the dismissed, and if they afford them any entertainment at their houses, let them be terrified with Censures; and if they persist to do it, let them be denied absolution. If the dismissed person be commended for any thing, we must on the contrary, as much as may be, endeavour his disparagement, to which end though we make use of subtle and ambiguous propositions, yet must it be so done, as that they may alienate the inclinations of men from the dismissed person, and bring him to some remarkable discredit. The unfortunate accidents that happen to such as are dismissed are to be discovered, in our Exhortations, with much commiseration, that others may be terrified, and remain in the Society, though not without some indignation.   

SECT. XII.  
Of the choice of young Lads for the Society, and the ways whereby they are to be retained.  
THis is an affair requires the greatest care and industry imaginable. There are four qualifications which we would gladly have in those who embrace our Institution; that they be of good wits, of allowable beauty, of a noble extraction, and rich. That such may be the more easily drawn in, let the Praefects show them all the favour they can; let them not be persecuted by the Preceptors; let them be often commended; let presents be made them; let them be permitted to go into the Vineyard and there entertained with fruits: upon solemn occasions let them be treated in the Refectory. For others, let them be perpetually terrified with rods, let them be charged with crimes though there be only some slight conjectures of their being guilty thereof; let them always be entertained with an angry countenance; they are to be sharply reproved, and put upon things that are most displeasing to them. Let it be shown how inclinable youth is to that which is evil; if they embrace not a Religious life, let them ●e terrified with eternal damnation. But when they make it their suit to be admitted into the Society, let them be put of● s●r a time. In the interim, let them be cherished and encouraged; in the conferences that are had with them, let the easiness of the Institution be much insisted upon. By this means will their desires be heightened to a greater earnestness for their admis●●on.  
And if it comes to pass afterwards that any one of those that have been thus dealt with chance to leave the Society, let him have cast in his dish his former importunity to be admitted into the Society.  
But whereas the main difficulty lies in cajolling the sons of Senators and the wealthiest men in the Country; if there be any such recommended to our Colleges let them be sent to the Novitiat at Rome, but let the General or Provincial of Rome have notice thereof beforehand. If they come into Germany▪ France, Italy, and seem to have some inclinations to enter into the Society, let them without any scruple be entertained in those Dominions wherein the supreme Magistrate is our Friend. For under such a Governor the precedent instructions, or some thing suitable thereto, is to be put in practice; for his Subjects, finding it much to their advantage that they are countenanced by us, will not easily rise up against us, and if they do, they shall get nothing by it.  
And if any occasion offer itself to draw in the sons of those, who, in order to their studies come to our Schools out of other Provinces, let it not be neglected, especially when they are arrived to the understanding to lose and squander away their money, and so, partly by reason of the shame they conceive at their prodigality, partly out of a fear of their Parents and Friends displeasure, and the inconveniences they are likely to run into, are the more easily prevailed with.  
To prevent the inconstancy of those we entertain, according to the several qualities of the persons, we are to insist very much on the misfortune's that happen to those that are dismissed. And that the Parents and Relations of those that embrace our Institution may in some measure be satisfied, let them be m●de sensible of the transcendency of our Order above all others, and what a veneration the world hath for our Order; as also let them be entertained with something concerning the great respects which Kings and Princes bear the Society. Nay further, let out Fathers insinuate themselves into their familiarity and humour them as much as may be, if there be any necessity or that the worthiness of the person require it.   

SECT. XIII.  
Of the Nu●nes.  
LEt our Confessors be very careful that they do not any thing whereat the Nu●s may be dissatisfied, because they have proved such great Benefactresses to us, that some of them have very much contributed to the foundations of our Colleges, many of them given half their dowry▪ with the consent of the Monasiery and Abbess▪ Wherefore, were it only for that they are retired out of the world, let them not be molested, but resigned over to the Bishops. On the contrary, let us hold a f●ir correspondency with the Nuns, left they bring any trouble upon the Society for the half dowries we have received from them, and upbraid us therewith.   

SECT. XIV.  
Of reserved Cases, and other causes of Dismission out of the Society, then what have been mentioned before.  
BEsides the cases elsewhere assigned in these Instructions wherein it is only in the power of the Superior, or an ordinary Confessor, by a privilege derived from the Superior, to give absolution (that is to say, in the cases of Sodomy, Fornication, Adultery, rapes, unchaste embrace of man or woman; as also if any shall upon any account whatsoever attempt any thing against the Society, what zeal soever his action may proceed from) be it known that there are other causes of dismission out of the Society, and that accordingly the persons therein concerned are not to be absolved, till such time as they have promised, out of Confession, to discover, either of themselves, or by their Confessor, what they have done, to the Superior. Who, being acquainted therewith, if he find there were several persons engaged in the sin confessed, or that it is a thing tending very much to the dishonour and prejudice of the Society, he shall not absolve the Penitent, unless he promise, either that he will write of it himself to the General, or give his Confessor or the Superior to write concerning it. If he make any difficulty to do either of these, he shall be looked on as absolutely incapable of Absolution. Now the General having taken cognizance of the penitents case, and consulted with the Secretary, shall make that provision therein which he shall conceive to be most for the advantage of the Society, and so shall order the Penitent to be dismissed out of the Society. Which sentence if he shall refuse to submit to, he can never be effectually absolved. The same course we have concluded to be taken with our Divines in reserved cases, and the approbation of the Apostolic See, notwithstanding the fruitless endeavours of some to the contrary. The Confessor however is not to reveal that the Penitent is to be dismissed out of the Society for the reason aforesaid. If the penitent shall, of himself out of Confession, discover his fact, let him be dismissed. If he shall refuse to discover, let him be dealt with according to the provision made against feigned cases. In the mean time, as long as he shall refuse to declare the business, out of confession, so long let him be accounted unworthy to receive absolution.  
If it happen that any of our Confessors shall come to hear, that some person that is not of our Society (whether of the two Sexes the party be of is not material) hath committed some act of abomination and uncleanness with one of the Society, they shall not absolve the former, till such time as ours hath, out of Confession, acknowledged the crime. But if he will acknowledge it, let ours be dismissed, the other absolved.  
If two of the Society chance to commit Sodomy together, let him who shall not reveal it be dismissed; let him who made the first discovery thereof be continued in the Society; but let him be so persecuted with acts of mortification, as that he may be glad after a short time to follow the other.  
It is further a certain prerogative of the Society as it bears an analogy with a Body, to disburden itself of such persons, as, in process of time, it shall find uncivilised as to point of Morality and ordinary discourse. Nay, it is left to the Superiors to dismiss any one assigning what causes they think fit for their so doing, having first acquainted the General with the business. And somewhat to hasten their dismission, let all things be done contrary to their inclinations; let them be purposely vexed; let all their desires be answered with denials, though they be for things ever so inconsiderable; let them not be admitted to the more worthy studies; let them be disposed under such superiors as they cannot comply with, but with regret and indignation. If any discover so much of their exasperation as to oppose the superior, or make complaints of him before the lay brothers, let them be wormed out of the society. Let the same course be taken with those who shall express any dissatisfaction at what is done in the society, in relation to widows, and the management o● commonwealths, or shall speak favourably of the Venetians who banished the society out of their territories.  
Immediately before the dismission, let the person to be dismissed be sharply reproved; let him be removed from a certain employment, and be put one while upon one thing, and another upon another. But whatever he is employed in, let some fault or other ●e found, that he doth not discharge his du●y as he ought. According to the excess of his miscarriages, let him be assigned more grievous penances. L●t a recital be made of his failings and miscarriages, out of the reading-place in the refectory, while the rest are at table, to put him into the greater confusion. And so at that very time, while he betrays a remarkable impatience, in the sight and hearing of the rest, let him be dismissed, as one that is a scandal and gives evil example to others. But before hand let there be notice taken what things he hath, and let him be commanded to go to some place, as into the Vineyard, or the next adjoining college, to the end that in the place where he lest expects it, the irrevocable decree of his dismission may be served upon him.   

SECT. XV.  
What persons of the Society are the most to be cherished and encouraged.  
IN the first place are to be numbered those indefatigable labourers in the harvest, who make it their business to improve not only the spiritual, but also the temporal good of the society. Such are the confessors of wealth widows, who, wh●n, by the decays of age, they are no longer able to discharge those places to the satisfaction of the Matrons: are to be removed, and others that are more vigorous and full of spirits appointed to supply th●ir places. Let not these want any thing of accommodation in what relates to mea●, cloa●hs, or aught else; and let them not be persecuted by the Minister's of Penances. Ag inst such the confessors are not easily to admit any complaints or informations.  
Let there be also a great tenderness expressed towards tho●e, who, h●v●ng observed the least miscarriages in others, put up secret inform●ti●ns thereof to the superior, or being appointed Ministers, sub▪ ministers, Beadles, are very ingenious in finding w●ys to mortify others, no● out of any affection they have for them, but a love of Religious discipline.  
Let thos● y●●ng men ●e chrished who are an● way related to our Benefactors and Founders, to which end l●t them be sent to Rome. I● th●y s●udy in their own Provinces, let them be so far complied with in all things, that they ma● be sensible of the indulgence of the society towards them.  
Let some favour be also shown those young men, who have not yet made over their estates to the Society. But when that is once done, where they had before bread and milk, bread alone may then serve the turn.  
Nor are those to be disposed into the lowest rank, who prove excellent Decoys to bring in many choice youths into the Society; for in that they express the greatness of their affection and respects for our Institution.   

SECT. XVI.  
Of the contempt of Wealth.  
THat the world may not imagine that we mind nothing but our own advantages, and think us too much inclined to avarice, it will contribute some thing thereto, if we do not admit charities for the ordinary offices that are done by our Fathers. Let nót the meaner sort of people be allowed burial in our Churches. For the Widows who have devoutly exhausted themselves by their liberality towards us, let them be harshly dealt withal by the Fathers. The same course is to be taken with those persons who have made over any thing to the Society; nay, though they should come to be dismissed, let it be done so as that nothing may be returned them, or at least, let the Society be sufficiently allowed for the charge and trouble it hath been at about them.  
Let it be the especial care of the Superiors to keep those secret Instructions in their own custody, and that, if there be any occasion they should be communicated, it be done to very few and those the gravest among the Fathers. They are also to gather out of them those directions which may prove most advantageous to the Society; and let them not be communicated as things written by another, but as the observations of their own prudence and experience. And if it come to pass, (which God forbid it ever should) that these admonitions fall into the hands of strangers or any that are not members of our Society, that is, such as are likely to take them in the worst sense; let it be absolutely denied that the Society makes any such advantage thereof; and let such men be confirmed in that apprehension by those of our Fathers who it is well known are ignorant thereof. To oppose the credit might be given these Secret Instructions, let our general Directions be produced, and those Rules of ours, either printed or written, that are contrary thereto. Lastly, let strict enquiry be made, whether the discovery of them happened through the treachery of any of our own (for it is impossible any Superior should be so negligent in the safe custody of Secrets of so great concernment to the Society) and if any one be suspected, though upon ever so groundless conjectures, let him be charged therewith, and dismissed out of the Society.  
THE END.    

OBAD. Chap. 1. Vers. 6, 7.  
How are the things of Esau searched out? How are his hid things sought up.  
The men that were at peace with thee deceived thee, and prevailed against thee: They that ●at thy bread have laid a wound under thee.   

A DISCOURSE of the REASONS Why the JESUITS are so generally hated.  
Originally written, by FORTUNIUS GALINDUS.  
Printed for Richard Royston and Thomas Dring, 1659.   

To the READER.  
FRom some passages in the ensuing Treatise, it may easily be inferred that the Author thereof was a Roman Catholic, that is, one, who, though dissatisfied with the Jesuits, yet seems to deal with them as mercifully, and with as much tenderness as might be. So that it is to be imagined the Piece was written rather out of design to bemoan their miscarriages, that they might thence take occasion to reform them, than out of any pique that the Author seems to have against the Society, whose serviceableness to the Church upon their first Jnstitution he sufficiently acknowledges and celebrates. Whence, if a man reflects on the time it was written in, that is, while the Society had yet somewhat of its first purity and zeal left, before the Canonisation of S. Ignatius and Xaverius, he must withal imagine, that it began to degenerate, in a manner, as soon as it began. And what is consequent to this, that, if some zealous Christian should in these days undertake to give an account, why the Jesuits are so generally hated, since the discovery made of their horrid and extravagant Tenants, and the abominations they have introduced into Christian Morality, he would be so far from confining himself to the shortness of such a Discourse as this, that he would haply take it as a favour, to sit down and breathe a little, after a second or third Volume.   

A Discourse of the REASONS WHY THE JESUITS Are so generally HATED.  
THat the Jesuits are so odious every where, and that, where there happens any discourse of them, they are evil spoken of, not only by Heretics, but also by the greatest part even of Catholics themselves, I am for my part inclined to believe it done, in some measure, undeservedly, and that in some measure also it may come to pass through the miscarriages of some of the Society. Vndeservedly, I say, in some measure; 
How serviceable the Jesuits have been to the Church and Catholic Religion.  because, as it is notoriously known to all the world, if the Jesuits, by the miraculous providence of God raised up in this last age, had not with might and main bestirred themselves, Germany had been overrun with Protestantisme, and the Catholic Religion clearly turned out of doors.  
For the Fathers of the Society were the men that found out 
A Character of the Jesuits at their first Institution.  the secret of bringing youth under the yoke of Religion; those instructed the Priests no less in good manners then sound doctrine; they animated the Princes▪ in the cause; they waged a holy war against the Heretics both by word and writing. They are as it were the choice forces of Israel commanded by their captain-general JESUS, fight against the Amalekites, did they not attribute to their own valour the good success they have, whereas indeed it is due only to the Moses on the top of the Mountain whose earnest addresses to Heaven gives them the victory over their enemies. For when Moses held up his hand, Israel prevailed; but when he let down his hand, Amaleck prevailed. Exod. 17.  
And that this was also a figure of the manner whereby the Enemies of the Church of God were to be destroyed, we have a hint in the book of Judith, Chap. 4▪ Moses overthrew Amalec who put his confidence in his own strength, by fight against him, not with a sword, but by holy prayers. So shall it be to all the enemies of Israel, which is as much as to say, as that they were to be overcome, notindeed by humane force, or a transcendenc● of Learning and eloquence, but by the pious addresse● of men that have absolutely resigned up themselves t● the service of God.  
Now one miscarriage of the Jesuits, 
They are odious for their Aulicisme and monopolising the favours of God and Princes.  which makes them so generally odious, is this, that some among them are more intermedlin than they should be in the affair and counsels of Princes and to● often seen in their Courts, as ● their design were to monopolise to themselves all favour with God and man, to the end that all being forced to make their applications to them, whether they address themselves to God or their Princes, they may think themselves obliged to court the mediation of the Jesuits. Hence comes it that the Society looks upon those that make their confessions to Franciscans, Dominicans, or Augustine-Friers, as no good men. And thence it is obvious to infer, that, in those Courts where the Jesuits are predominant, Godliness is made a stalking horse to temporal advantages.  
For if a man make frequent Confessions to the Jesuits, (if being supposed 
A way for Courtiers to insinuate into the Jesuits favour.  done after he had, by a former confession, cleansed himself to some other Monk of all the more horrid crimes he was guilty of) and, when he comes to hear Mass casts himself devoutly down on ●oth knees, smite his breasts the harder to make a ●reater discovery of his penitence, give up his name to he sodality of the blessed Virgin, He speak highly of he childish plays and comedies, though full of pedan●cal fooleries and elusions, that are acted in their Col●dges; in a word, if in all things he express his af●ction to the Society, this they look on as a godly ●an, and one sequestered to the service of God, and ●nsequently one to be very earnestly recommended to lynx's, and to be put into the most beneficial places the commonwealth. And if it ppen that, aster he hath so crept inemployments, 
How far they may be wicked and Tyrannical in the employments they get into by their recommendation.  he play ever so much ● Tyrant in them, cheat the Prince ●t entrusts him, make havoc of the ●vinces committed to his charge, ● if he send presents to the College, ●, in case there be any money to raised or fine imposed upon, give Fathers of the Society timely notice thereof (to the ● that their solicitations on that behalf may prevent ●se of all others.) they think it not the least violation conscience and Religion to patronise him, as conving it a thing not inconsistent with the glory of God, ●t the society should be remarkable also for its alth, powerfulness and influence over Princes. Whether ye ea●e or drink, or what ever ye do else, (saith the Apostle, [1 Cor. 10.] for instance, patronise such wicked men in their enormities as are benefactors to the Society) Let all be done to the glory of God [Prov. 16.] For the Lord hath wrought all things for his own sake, yea, even the wicked man; especially such of that predicament as by their wealth endeavour to further and oblige the godly. Those Princes therefore are to be highly, commended, who, though they express a more than ordinary affection to the Jesuits, yet think it no impudence so to confine them to their Colleges as not to suffer them to set a foot in their Courts, unless there be need of a Confessor, or that the Fathers have some urgent occasion personally to attend the Prince.  
There is a kind of devotion that 
The several affections of men, women and children towards the Society.  speaks a certain manhood and generosity, and there is another kind which betrays its childishness and effeminacy. It is not to be imagined that man hates the Jesuits who does not in all things approve and applaud what they do, and according to the Proverb dance where ever they pipe. Nay on the contrary, he puts a greater obligation on them then any other who endeavours to limit them only to a care of their own concernments, and diverts them from an overbusy solicitation of Court▪ suits and projects. 
The unfitness of the Jesuits to meddle with Court-affairs.  For being persons of a scholastical education, and consequently of a pedantical humour and judgement, it may easily come to pass that they should be mistaken and overseen in giving political and oeconomical advice▪ Which when ever it happens, the miscarriage of the design undertaken is fastened on them, and consequently on the whole Society; in so much that thereupon a general odium falls upon them, so that their after-endeavours prove ineffectual, and what Homer said of Margites may pertinently be applied to them.  
Multa quidem n●rat, sed prauè eadem omnia n●rat.  
Nay, though they were not the Authors and abettors of counsels pernicious and destructive to the public weal, yet there needs no more than their importunate frequentation of Courts, and their familiarity with Princes, to make a discovery of their polypragmatical insinuations, and to show they cannot well avoid the censure of being the givers of those counsels. Nay, which is yet more, be it supposed their prudence is such as that they avoid all these inconveniences, yet methinks the very 
The example of S. Peter should deter them from Palaces.  example of S. Peter should give them an alarm to depart Prince's Courts. For if his but once coming to Court proved so unfortunate to him, as that he denied his Master thrice, what miracle is it, that they who have their habitations in Palaces, should deny Christ once, especially when they cannot pretend so great an affection to him as Saint Peter could.  

They are odious sore their insatiable covetousness  Another thing that brings an odium upon them, is, that it is apparent they are too great lovers of themselves, and a sort of labourers in the Lord's vineyard that will not work but at excessive rates. And this proceeds out of an Imagination they have, that their endeavours will not prove so beneficial to the Church, if they abound not in all the accommodations and enjoyments of life: but as for the Monks, Friars, and others, who yet make it their business to be in some measure serviceable to the public, whether they have bread to put in their mouths or not, they think themselves not any way concerned; it being their m●ine design to work themselves into such annuities and revenues, as that they may with the profits thereof build Courts and Palaces.  
This it is that makes them so 
They care not how burdensome they are ta Princes and Provinces.  careless how burdensome they are to Princes, and without the least remorse, make deep holes in their Exchequers, though to the apparent inconvenience of whole Provinces, whereas, had they the least reflection of their being religious men, and such as had professed the furtherance of public advantages, they would have made it their main business so to order the management of affairs, that they might be as little troublesome to others as possible. Si populo consulis, saith Cicero, remove te à suspicion privati alicnjus commodi. If thou wouldst promote the advantages of the people, be careful to avoid the least suspicion of minding any private concernment. Nay, though it were granted, that Princes were, of their own accord, inclined to be so profuse in building Palaces for them, their insinuations and eloquence should rather be employed to divert them from such extravagances, and that they should prove a means to persuade them to make provision for those whom the fear of poverty deters from the profession of the Catholic Religion, out of a mistrust, that they should not find among the Catholics a comfortable subsistence for their wives and children. And the better to effect this, they should ever be minding them of that golden saying of Clemens Alexandrinus; 
2 Paedag. 12.  S●io Deum potestatem nobis usus dedisse, sed eum tamen usque ad id, quod ●st necessarium, & usum communem esse statuit. Absurdum ve● ò & turpe est unum Lautè vivere, cum multi esurient. Quantò enim est gloriosius multis benefacere, quam magnificè habitare? Quantò autem prudentius in homines, quam in lapides & in aurum impensas facere? I know God hath left things to our disposal, but with this caution that we pursue only that which is necessary and in some measure contributes to the general good, 'twere an unhandsome and unworthy thing that one man should live in the height of enjoyments, while a many others are ready to starve. For, how much more glorious is it for a man to be a benefactor to many, then to live in Palaces? Does it not speak a greater prudence for him to exercise his generosity upon mankind then upon stones and gold; And this the Jesuits should so much the rather make it their business to practice, for that they have found by many examples of their own society, how great an influence a sincere, and not a personated profession of poverty hath over the minds of men. Possevinus in his Bibliotheca Lib. 4. cap. 9 gives a 
How the Jesuits first behaved themselves among the Indians.  relation how that the Chinese and the Indians, observing in the Jesuits a certain contempt of wealth and the concernments of this world, became great admirers of them, and it proved a motive to many to embrace the Christian Religion. Now how true the old saying is, 
Coelum, non ●nimum mutant qui trans mare currunt,  We need go no further for an instance. For with the Jesuits continue among us Europeans, their humour and behaviour is much otherwise then it is among the Indians and Chineses. 
How among the Europeans.  For here they are a sort of horseleeches that can never be satisfied, nay on the contrary, when there is a plentiful provision made as to their subsistence, yet can they not forbear milking men's purses out of contributions towards the utensils and necessaries of the Church, or to enlarge or beautify their▪ habitations, or to make their gardens more pleasant, or in order to preparations for the acting of some Comedy (which if it be not done with the greatest profuseness and magnificence imaginable, plays must unavoidably fall into discredit) or last, to furnish themselves with something, whereof only they themselves see the necessity there is of it, And it will be found upon enquiry 
The end and means of the Jesuits.  true, that, what ever they may pretend of the glorious end they have proposed to themselves, namely, the salvation of men's souls and the glory of God, they put much more confidence in the weak arm of man, then in assistances of God. 
Whence it comes that the Jesuits do not work miracles.  Whence it is to be conceived, that it comes to pass, that God doth not so much prosper their endeavours with his benediction, nor favour them with the gift of doing miracles, as he doth other religious orders. For they are of the number of those who are said in the Scripture to be of little faith, and to carry their eyes in their hands, as hardly believing even that which they see. Such a character is that which our Saviour gives those that are not firm in the faith; when he says, Be not over-careful, saying what shall we eat, or what shall we be clothed with; for all those things the Gentiles are inquisitive after; that is to say, those who have not Faith. But it is the property of that Faith that worketh miracles to believe in hope even against hope, not to be distrustful, but to give glory to God who calls those things that are not as those things that are.  
Nor indeed is it a small affliction to them▪ to find themselves much more inconsiderable than all other Religious Orders as to the gift of Miracles, in so much that when any thing more than ordinary happens among them, 'tis a good shift for the reputation of the society, immediately to cry it up 
This passage agues the piece written before the canonisation of Ignatius Loyola and Xaverius.  for a miracle. But God, who blesses sincerity and abhors Sycophancy, hath so by his allseeing providence disposed of all things, that the Church hath not yet found just grounds to admit any of the Society into the number of Saints: not that the Institution of the society is either less holy, or less advantageous to the Church than those of the Franciscans, Dominicans and the rest, but as it were purposely to abate the pride and insolence of the Jesuits. For since it ordinarily happens, partly by reason of the excellent men that are of the society, partly by reason of the familiarity they have with Princes, that many of them grow insolent to the highest degree, as I shall more fully discover anon; how sarrc would they forget themselves, if the society were honoured with the gift of miracles? For this reason was it that God was not wont immediately 
Why God sometimes heard not the Prophets.  to hear even the Prophets themselves, lest they should be flattered into a great opinion of themselves, as we might exemplify in Eliah, Elishah, Jeremy and others. Another reason of Gods withdrawing his hand from them, may be, to teach us, that, in all things, especially those wherein his own glory is principally concerned, as the ordinary means and helps to compass the thing intended, are not to be neglected, so ought a man not to put his trust too much in humane prudence; for that were as much as if one should upon his own strength undertake to do all things, and have so little reliance on God as if he were not concerned in his affairs.  
But this turns to their prejudice and alienates men's inclinations from them, so that it happens through their own fault that they have not to do with many great affairs wherein they might prove serviceable. For there are many who oppose their admission, and the building of Colleges for them, principally out of a fear they are in, that they will never be satisfied, but will ever be begging till such time as that they have not left any thing to ask. For though they take nothing for 
Their teaching gratis, no great advantage to to any.  teaching, and that any one of them in particular have not the disposal of aught, yet what convenience or advantage does accrue thence to the Prince or Provinces, when they can make no other use of them or their labours, unless they be at vast charges to build them Colleges, and endow them with considerable Revenues?  
Besides, by this proceeding of 
They are prejudicial to many.  theirs, they incur the displeasure of the Monks and other learned men, who really are in want, when they are so busy about men's estates both real and personal, that, grasping all to themselves they leave as little as may be to the others.  
Lastly, Heretics, perceiving 
A scandal to Heretics.  the tract of abundance of money going into the Jesuits College, but not the least sign of any coming out again, and being persuaded that they live very frugally, spending little in food and clothing, take thence occasion to imagine theyhave vast treasuries, and that they lay the foundations of tumults and di●turbances, and think they do that which is unjustifiable, when, having all the accommodations of this life, they are nevertheless such importunate Beggars, and entrench so much upon others that are in necessity, and upon these grounds conclude them worthy hatred. Est intolerabilis res poscere nummos 
Sene●. de Vit. Beat. lib. 2.  & contemnere. Indixisti pecuniae odium; hoc professus es, hanc personam induisti, agenda est. Iniquissimum est, te pecuniam sub gloriâ eg●statis acquirere. 'tis an insupportable thing in a man to be desirous of money and at the same time to contemn it. Thou hast declared hostility against wealth: thou must prosecute it; thou hast undertaken that part, thou must needs act it. 'Twere an unjust thing in thee to grow rich under the name and pretence of poverty.  
Another thing that brings an odium on the society is the insufferable 
They are odious also for their pride.  pride of some Jesuits, who conceive such an overweening of themselves, that, because there are some among them very eminent for their worth and learning, they presently imagine they ought also to be accounted such, behaving themselves arrogantly, and crying out, Who but we Jesuits? Hence comes it that they would not have any man accounted an Orator, Poet, Philosopher, or Divine, unless he be a Jesuit, or at least have been a disciple of the society. They would have men look on the society 
Would monopolise wisdom and learing.  as the ware▪ house of all wisdom, nay, would so far monopolise all Literature to themselves, as not to allow any the least reputation of learning, if he did not acknowledge it derived from the Jesuits. Whence it 
Contemn and slight all others.  comes, that, besotted with a strange persuasion of their abilities, they in●olently trample on the most learned, pass their censures on their writings, with as much contempt as if they were the compositions of those that come to hear their Lectures, and thus do they presume to exercise a certain Tyranny in letters.  
To what hath be●n said may be added, that it is ordinary with 
How they abuse the favours of Princes in the protection of malefactor's.  them to make use of the interest they have with Princes to protect and show favour to the greatest malefactors, thus abusing the goodness of their Sovereigns, merely to make ostentation of their own power, as also to draw in others, that is in a manner to encourage them to mischief out of hopes of impunity. Nay, they are so strangely besotted with an insupportable humour of being the managers an disposers of all things, that they think it nothing to raise misapprehensions and dissatisfactions between subjects and their lawful Magistrates, and stick not to fasten any calumnies and disgraces on those Sovereign Princes who are not at their lure. Nor were it any difficult matter to give in●tances thereof; but, out of tenderness to the reputation of the Princes therein concerned, I forbear them.  
Lastly, their Curiosity is none 
They hated for their pragmatical intermeddling in all men's affairs.  of the lea●t causes of the aversion conceived against them. They are come to that height of it in Rome, that they generally commence themselves in all affairs and transactions, there being nothing relating to Religion, private or public interest, that they can endure should be effected without their agency and solicitation. He therefore that is desirous of a Canonry, an Abbacy, or a Precedents place, must above all things be sure to make his addresses to the Jesuits. Moreover, in matter of far greater concernment, such as may be the making of great matches, nothing thrives unless the Jesuits are employed in the management of 
The Jesuits Procurator a great Favourite of Paul the fifth.  the business. His Holiness Paul●. in the settling, disposal, and improvement of his Domestic affairs makes use of the Procurator of the Jesuits, a person it seems so much in favour with him, that, though he hath hardly the face of a man, and very little acquaintance with Letters, 
Why so gracious.  he intends to honour with a Cardinal's cap, to requite the fertility of his brain in finding out projects to raise money, and his dexterity in removing the Obstructions arising therein. In so much that he hath not only the privilege to come into his Holiness' presence, when others, such as the Ambasdors of Princes, are forced to attend, but also to bring in what persons he pleases along with him.  
Whence it is manifest how far more advantageous it is for a man 
Better Projectors than Pastors.  to be well-skilled in contriving ways to raise moneys, then in providing for men's souls, at least among those, who, though they have undertaken the direction of souls redeemed by the precious blood of Jesus Christ, either know not what a soul is, or make no more account of a man's, than they would do of a fishes, and reflect no more on the duty lies upon them, then only the word Fishing whereby it is allegorically expressed; as being such as among whom that person should not have wanted entertainment who give out of himself, that he had rather, with Paracelsus, 
A Christians wish.  have found the soul of Gold, then that of the Elector of Saxony. Since therefore the Jesuits are to be numbered among those, who, so they get gold and silver, are not much troubled by what means it comes, as putting in practice that of the Poet who says, 
Vnde habeas quaerit nemo; sed oportet habere,  how can they avoid the imputation of Busy-bodies and the censure of a polypragmatical curiosity, as being such as can with so much ●ase divert their thoughts to affairs of so different a nature?  

The Pope cannot dispense with the Jesuits.  For though the Pope hath a power of dispensation as to things inconsistent, that is, of exempting those from the penalties of the Laws, who enjoy such spiritual emoluments as the Canons make them incapable of; yet is it the peremptory doctrine of Christ that the same man cannot both serve God 
How they at the same time serve both God and Mammon.  and Mammon, that is, seek the Kingdom of God, and have his thoughts taken up with the getting of money. Ye cannot, saith the Apostle, serve God and Mammon; Be not over-careful▪ as to your so●le, what shall eat, nor yet, as to your body, what ye shall put on, f● these things do the Gentiles seek after. But seek ye t● Kingdom of God and the righteousness thereof. Thus coul neither the Apostles themselves, nor can the Pope wh have succeeded them, seek both the Kingdom of God and money (for as our Saviour saith, he who loves a● bears with the one, must needs hate and despise the other much less is it in the power of the P open to favour th' Jesuits with such a privilege, as that of prosecuting several things at the same time.  
Let therefore the Jesuits take it into consideration who profess themselves but to be Janus', at least, dissemble not this earnestness and pursuance of things i● compatible, how they can avoid incurring the deserve hatred not only of Heretics, but even of Catholics themselves. For my part it is many years since I took ver● much offence at their over-curiosity, when I found certain young men sons to some of my friends, whom had brought to Rome to study in the Jesuits College to have been very strictly examined in private about a● things relating to their friends, estates and fortunes For when I imagined that th● 
The examination of the young men upon their first admission to the Jesuits schools  Perfect of studies had taken the● aside to make trial of their proficiency in learning, they were locked into a certain Chamber where the Jesuit coming to them took out a great Book, such as may be those of steward's Accounts, and having put many Interrogatories to them, writ their Answers very carefully into the sai● Book. The Questions put to them were much to this effect; what their names were, what their age, what Schools they had been at before, who were their Parents; what age they were of, what estates they had; whether they had any real estates, and if lands, where situated; what kindred and alliances they had; and whether they expected any estate might fall to ●hem ●on their death or otherwise: whether they had any ●ters, whether married, unmarried, or marriageable, ●d if married, to whom.  
When the young men upon their return home again, ●ve me an account of these things, I would not be ●ought so stupid and inconsiderate as not to appreend what advantages the Jesuits  
●ight make of those voluminous 
The advantages they make of the said examinations.  xaminations. For when the colleges came to be supplied, ●d that the young men were to ● encouraged, that they would 
— Eandem  
Ire viam pergant & eidem incumbere Se●●a,  here would be little difficulty in the choice of such as old be admitted. For there's no more to be done ●n to consult the Books of Examinations, where they ●de it faithfully recorded who are the most rich, who me from the best friends, and accordingly who to be ●snared into the society, applying to themselves that ●pression of Terence, 
In Illis fructus est, in his opera luditur.  ●ding therefore that the young men had not made ● proficiency in their Schools which I thought they ght, as being not able to give account of any thing e a sort of dull fables read to them by some pitiful ●fter by way of Lectures; and ving understood from some 
The Jesuits Schools dangerous places for young L●ds.  ung Gentlemen of good quali- who lived and boarded among ● Jesuits, that the unnatural ●e of Children was an ordinary and diurnal sin amongst ose that conversed toget her, which in case any one old be ignorant of, he might, from the words of the Rector, in the exhortation he 
The impudence of the Jesuits.  was very imprudently, wont to make against it, take notice of; as also for that I had heard from very good hands, how that in Germany certain Jesuits had, by their indiscreet interrogatories in Confession, brought some young men into the knowledge and practice of that sm, and that thereupon many Colleges were polluted; for these, I say, and some other reasons, I thought fit not to send the young men any more to the Jesuits Schools, but got a Praeceptor to have the oversight of them at home.  
There is yet another thing which brings a suspicion of an excess of curiosity upon the Jesuits, especially at Rome, and not unlikely, at other places also, which is, that no small number of the chiefest 
Women make diurnal confessions to the Jesuits.  Matrons resort in a manner daily to their Churches, and there sit away two or three hours at a time, discoursing with their ghostly Fathers. And yet it is not probable they should every day fall into so many sins as should take up so much time to make an acknowledgement 
A Jesuitical insinuation betrayed.  thereof. But the truth is, when we reflect that women are a sort of running vessels, indefatigably talkative, and not much retentive of the secrets they are trusted with, it may well be thought they are not every day detained there so long out of any other design then to sift out of them all they know; especially when the Jesuits themselves stick not to discover the great earnestness they have to hear any thing that is new. Upon this account 
The frequent visits made to them.  is it that so many visit them, even from the least to the greatest, and that they many times spend whole days in entertaining them; nay, they come upon them with so much importunity, that it often falls out they are not able to give reception to all, but are forced to put them off, and appoint them other days to wait on them. Insomuch that it is almost grown into a general opinion, that there is not any King or Prince upon the face of the earth that hath so punctual an account of all things that are done in the Universe, even to the Antipodes 
The great advantages of the General of the Jesuits in point of Intelligence.  as hath the Father General of the Jesuits: not only because the Rect●rs and Provincials, scattered over the world according to the Missionary oath they have taken, fail not to write to him once in eight days; but also because, either out of the need they stand in of their assistance, or the desire of hearing news, or lastly the earnestness some are in to communicate what they have received either by discourse or Letters, people will be perpetually haunting the Jesuits, who as they are not all of a nation but divided into factions, so they all endeavour to incline the General to do what may be most advantageous for their own. Whence it comes, that some stick not to attribute that to the Jesuits which Johannes Sarisburiensis writ some ages since against certain Religious men of his time; lib. 7. cap. 21. Rumusculos inqui●unt, ●umultibus 
A character given of the Jesuits above 500 years since:  gaudent, dissiden●ium secreta explorant, & eadem nunc ad amico● perferunt, nunc ad h●stes, u●risque grati, utrisque per●●di, magis tamen ad ista videntur idonei, etc. They are great enquirers after News, they are the promoters of tumults, they dive into the secrets of dissenting parties, and one while they discover them to their friends, another to their enemies, well entertained by both, though perfidious to both, yet those among them are the most fit to manage such affairs (namely, discovering the secrets of several parties to both) who are guilty of the greatest personation in the business of Religion and consequently are the less suspected of treachery (for what Prince can easily believe that a secret wherein his estate is concerned should by his Confessor be discovered t● the F. General, and so come abroad 
Their restless curiosity.  into the world? What is done in Palaces, what in Courts, what in the Country they only are thought to know best; as being such as seem to have a greater experience in those things then even those who are perpetually therein employed. If it be for their convenience, they can act the parts of Father's in the Court, Citizens' in commerce, Soldiers in expeditions, nay, if a Council or Synod be called, this chimaerical Sect of Religion will needs thrust itself into the greatest concernments 
Their earnestness in reforming Monks and Clergymen.  thereof. They are the Satyrs of the Clergy, perpetually carping at their manners; for the reformation whereof they are the constant solicitors of the public Magistrates; but all out of a persuasion that it is a testimony of their own virtue to endeavour the disparagement of others. They petition to have 
Their encroachings upon the monasteries.  the Colleges and subsistence of worthy and well deserving men bestowed on them; they pretend rigour and austerity in their profession, and make ostentation of the difficulties they encounter with, but when they are gotten within the curtains, they are tender enough to themselves, doing those things that are easy and 
Their professiont are good.  feasible. Yet does not the sycophancy of these men derogate any thing from the truth of their Religious Institution. For of that all are satisfied because the names they go under, and whereof they, are obliged to the duties, are honourable and praiseworthy. Their countenances make a show of 
But their hypocrisy intolerable.  austerity, to fetch up deep sighs, is a trick they are by custom perfect in; wear their hair short, having their heads in a manner shaved all over, of a low voice, soft gate, as if they were to order their steps according to a certain proportion. In matter of clothes they are tattered and ragged, yet betray an affectation to be accounted such, but out of a design, that they might be more highly exalted by how much they expressed the greater submission in assuming the least honourable place, as conceiving that those who of their own accord, abase themselves, shall against their wills be preferred. These are the men, who would persuade 
An instance of their Love to the Church.  the public Magistrate, that for the miscarriages of the persons, the Churches should lose their rights. They would take away from the Churches, Tithes and First-fruits, and yet take the same Churches from the Laics. These are they, who turning the right owners out of their ancient Inheritances, reduce Farms and Villages to solitudes; What ever is near them, they grasp to themselves; they pull down Churches, or convert them to secular uses. What was the house of Prayer, is 
They have somewhere in Spain a Stable, where the body of Christ had formerly been kept.  either made a Stable for cattle, or converted to a spinning house. These and greater things they presume to do without any fear of punishment, thinking themselves secure under the horns of Ecclesiastical Power; For they apply themselves to the Church of Rome, they implore her assistances, creep under the shield of her protection, to avoid the prosecutions of those they have injured, and that they may be remitted from paying Tithes, they pretend Apostolical privileges They go yet further, and the more they are born wit● the more earnestly do they endeavour to free themselves from the jurisdiction of all Churches, and be come the Spiritual sons of the Church of Rome▪ Another shift they have, is, to implore the assistances o secular Powers, promising them by way of requital the enjoyments of divine grace. Those, who, having committed some offence, are afraid of the hand of Justice, they entertain into their SOCIETIES, receive their Confessions, and presume to bind and loose whom they will. But for the wealthier, and more powerful sort of people, having received some favou or reward from them, they discharge them at an easier rate, and undertaking themselves the burden of other men's sins, they bid them only pretend remorse an● mourning, however the others may seem desirous t● regret their offences. They encourage miscarriages in Morality by flattering those that are guilty there of; and affecting nothing so much as popularity, the● by their crafty insinuations so stop up the ears ● men, that they will not heed the reprehensions of th● Prelates▪ Let fall but the least ill word of them, tho● art presently declared an enemy to Religion, and a● opposer of the truth. Take it therefore patiently, i any injury or damage happen to thee from these men, who seem to have a Privilege to do any thin● notwithstanding all Apostolical and supreme Authority, and yet they pretend all below their deserts They therefore wander about the Churches, they celebrated the merits of their COLLEGES, the trade in Indulgences, and sometimes Preach up a ne● Gospel, adulterating the Word of God. At first i● deed, while their Religion was really i● poverty, an that their exigences made them serviceable to other● they were honoured with Privileges, which, now than there is no longer necessity, and that Charity waxeth cold, may justly be thought the Instruments rather ● avarice than devotion. The reason is, because these privileged men seek only their own conveniences, and JESUS, who is publicly preached up, either is not among them at all, or lies so hid, that he never appears. These, and many other things to the same effect, may be found in Sarisburiensis.  
These therefore are the principal things which make the Jesuits hateful in the sight of Heretics, and being more obvious and remarkable than their virtues, do accordingly make a greater impression on them, and are sooner divulged. For if there be any among them furnished with a more than ordinary stock of virtue, they commonly dissemble it, the more to avoid the danger of pride, it being withal the fate of Virtue, that her acts seldom escape the bitings of Calumny, as it is many times seen, that things gallantly done, are said to have been unadvisedly undertaken▪ Besides, it is in a manner natural to most men, to make inquisition into the least miscarriages of others, yet pass ●y their worthy actio ns, though never so apparent, intimating the Uultures that mind not sound and living bodies, but smell and follow at a great distance stinking carcases. No doubt, but there are in the Society of the Jesuits many that ●re not chargeable with any malice or wickedness, many eminent for their Learning and Virtues, but these, un●esse it be when they discover themselves by the Books ●hey set forth, or are publicly employed, make no ●oise among them. For they are not wont to put into ●he more considerable employments, such as are most emarkable for their excellent Learning and sanctity, ●ut those who are best furnished with craft, confidence, ●nd brazen foreheads. For having made it their design o heap up riches together, to be made use of, as I have ●id, to c●rry on great erterprises, and men inclined to ●earning, being of that simplicity, that they have ●either cunning, nor courage enough to work m●n out ●f their Inheritances, and hedge in still greater sums ●f money, 'tis but fit, they should grate upon this employment those that are of unanswerable importunity, such as having had many repulses, renew their solicitations, and watch all opportunities to compass their designs.  
And when these creatures happen to miscarry in any thing (which is no more than speaks the decays of humanity, and cannot be avoided) two things are consequent thereto. One, that their failings are sure to be observed and talked of among the common people. For that's a thing we all generally know (says Zenophon in Agesilaus) that what is done by eminent persons cannot be hid: which is also insinuated by the Poet, in this distich; 
Omne animi virium tanto conspectius in se  
Crimen habet, quant● major qui peccat habetur.   
The other is, that, be the offence ever so small, yet the malice of men shall so magnify it, as to make an Elephant of a Fly. To such men therefore, whether considerable for their dignity or their reputation, it may be thought Seneca directed this wholesome precept. De Clem. l. 1. cap. 8. Alia conditio ●orum est, qui in ●u●ba, quam non excedunt, latent: quorum virtutes ut appareant ac videri possint, diu luctantur, & vitia●●nebr●s habent. Vestra facta dictaque rumor excipit; et ideo nullis magis cavendum est, qualem samam habeant, qudm vobis, qui, qualemcunqu● merueritis, magnam habituri estis. There is a great difference between your condition and theirs▪ who, not exceeding the ordinary rate of men, d● accordingly make no noise in the World; an● whose virtues, as it is with much struggling an● difficulty that they come to appear to the public view, so does their obscurity draw a curtain over their vices. But what you either d● or f●y, comes into the mouth of Fame, and therefore none ought to be more careful what reputation they may have with men, than you, since that whatsoever you may, whether good or bad, deserve, you must expect it will be great.  
From Bononia, Kal. Decemb. M. D C. X.  
FINIS.   

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

To the READER.  
WFe 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 m●st heinous injury can be done them; making so little advantage either of the charming Admonitions of Friends, or the censorious Reproaches of Adversaries, that thoy 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 gi●e an 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 occasion 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, whereof 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 ●orce 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, discover d 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 sm●ll 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 〈◊〉 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 far ingratiated themselves with Princes, that in a few years they diffused 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 f●r 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 the r design (a ●hing 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 Ida a 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 discovering their imperfections, and like subtle Politicians, building up their own greatness upon the ruins of others. By this means got they out 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 fist 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 Kingdoms 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 employ▪ d in it; so is it likely, that the Fathers of the Society taking as it were a general view ●f 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 insupportable, that a sort of men devoted to a Religious life, should so much intermeddle 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 I suits 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 m●ke 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 design●s, 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 saire 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 understandiug 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 o● 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●r ●r 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 prov● 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 ●ifting 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 confiration 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, householdstuff, 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 Lay●en, 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, creep into Pensions, Abbeys, Benefices and other revenues; but they vow to put on the habit of the Society, when ever it shall please th● 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 as they know how to make use of; as sh●ll be further discovered in the seventh point of this discourse.  
The third sort of Jesuits are those 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 Profession, 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 shift 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 makes most for their interest, so far as if need be, to show black in stead of white. And whereas the first representations of a business made by men pretending to sincerity, and the strictness of a Religious life cannot but make the more remarkable impression 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 expected 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 ●ime, 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 wh●le 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 〈◊〉 to make Cardinals, Nuncio's▪ Governors of Places ●nd other officers of the public. Nay, some of them h●●e roundly stood upon't, that their General could d● more 〈◊〉 the Pope himself Others have added, that it is b●●●er t●●e of that Order which makes Cardinals, then to be a Cardinal.  
These, and such like expressions of their insupportabl insolence are obvious to all that converse wit● them.  
Fiftly, having thus laid the foundation of their interloping into State affairs, the first thing they buil● upon it, is a pretence of power to raise or ruin who● they please. And indeed making Religion a mere stal●ing horse to their own Reputation, they many times e●fect their designs. But when they recommend an● man to the Prince in order to advancement, they neve make choice of the most fit and deserving, but rather, i any such appear, oppose him, especially if he be one the● know to be no favourer of them. So that they make i their design to prefer those that are likely to countenance their interest, never minding his good affection t● 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 th● 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 immediately 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 th●s 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 Vote, 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 fasten 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 mosis 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 afterwards 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 far 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 o● 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 ●o 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 ●mong themselves. But the truth, was, that all was ●unningly 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 ● great good opinion of their Society, and so as much 〈◊〉 may be make their advantages of him.  
What more pertinent example can we desire to show ●hat 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 ●rand 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 commodity lies at the stake; though the experience of infinite things passed make it ●s 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 thei● 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 tha● 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 o● them could be admitted to the least preferment amon● them.  
After the same manner did they oppose glorious S Charles, Archbishop of Milan, when in the quality of Legate ● latere to his Holiness, he endeavoured to reduce them to Religious discipline.  
But to what end do I mention these, when they thin● it a scorn to submit to the sacred Canons themselves but contrary to the provisions made therein make merchandise of Jewels, Rubies, and Diamonds which the trade to the Indies for. Nor is that opinion altogether groundless, that the greatest part of the precio● stone● sold in Venice belong to the Jesuits; since th' report took its first rise from their own Agents an 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 t● avoid the bringing of any Prince upon the stage tha● 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 themselves 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, t● make their own advantages thereof. From this source springs all public and private disturbances, many ar● 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 mor● in greatness. It shall therefore suffice to make it appear out of the words of Father Parsons, one of th● Society, as they may be found in a book of his which h● 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 Sa●ii, 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 wisest 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 for●ing 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 Monarchy, when all the Ecclesiastical Revenues, all the Abbeys, Benefices, Bishoprics, 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 mor● inclined to the Society in matters of devotion, than t● any other Order or Religious Institution; and what mus● needs be consequent thereto, that they, of all men, ar● the most sit and able to make them well affected towards their Prince. Such obvious things as these, ● 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 stickling 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 importance 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 dropsy, 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 ofmy skill, as it shall please God to enable me.  
FINIS.   

THE PROPHECY OF Saint HILDEGARD fulfilled in the JESUITS.   

A SHORT VIEW OF the Life of Saint HILDEGARD, Taken out of the XII. Century of the Centuriators of Magdenburg; cap. 10. pag. 1700. etc.  
SAint HILDEGARD was a Native of Spanheim, born of noble Parents, her Father named Hildebert, her Mother Matilda. Being arrived to the eighth year of her age, she was sent to Jutta, to the Monastery of Saint Disibod, to be instructed. Growing famous in that place for the Visions and Revelations which she frequently had, even from her infancy, divers Emperors and Bishops, and among others, the Patriarch of Jerusalem, made their addresses to her, desiring by their Letters to be remembered in her prayers. But what was more obviously remarkable, was the strange conflux of the more superstitious multitude to her, nay so far, as that many Ladies of noble extraction came, and both put on the fame habit, and obliged themselves to the same course of life which she had engaged herself in. Now the place aforesaid being too narrow for the entertainment of so great a number, she was, by a certain revelation from Heaven, commanded to remove thence to another, called the Mount of S. Rupert, not far from a Town now called Binghen, where the River Naba falls into the Rhine, and to take those of her Sodality or Institution along with her. Whereupon choosing out eighteen Virgins, she left the Monastery of S. Isibod, where she had hitherto lived, to the great grief of the Monks of that place, and planted herself with the female attendance aforesaid in another Monastery built upon the said Mount by some Magical assistance, where they lived after the manner of a Religious life, Hildegard being constituted Abbess thereof. She is also said to have written many Books, whereof we are furnished with a Catalogue by Trithemius and others, as followeth.  

1. Upon the Rule of S. Benedict. 1  
2. Solutions to eight and thirty Questions. 1  
3. The Life of S. Rupert, the Confessor. 1  
4. The Life of S. Disibod, the Bishop 1  
5. Fifty and eight Homilies upon several places of the Gospel 1  
6. Of the Sacrament of the Altar 1  
7. Sciviae, a large Volume 1  
8. Of Medicinal compositions 1  
9 Of the Life of Merits 3  
10. Of Divine works 1  
11. To the Inhabitants of Moguntia 1  
12. To those of Cologne 1  
13. To those of Trier 1  
14. An Exhortation to Saeculars 1  
15. An Explication of Athanasius' Creed, dedicated to her Sisters 1  
16. To the Gri●ean Monks 1  
17. Of several Poems 1  
18. To S. Bernard Epist. 1  
19 Of Epistles to several people 135. collected all into one Book 1   
All which Treatises were by Eugenius the third, in the Council of Trier, approved, in the presence of the same Saint Bernard, in the year of our Lord M. C. L.  
She had no acquaintance at all with the Latin Tongue, as she acknowledges herself in the Book before mentioned, called the Sciviae, where she expresses herself to this effect. Being come to the two and fortieth year of my age, and the seventh month of the said year, a fiery light, of extraordinary brightness, coming from the open heaven, dispersed itself all about my Brain, and all about my heart, and all about my Breast, as a flame, yet not such as burns, but such as warms, raising in me such a warmth, as the Sun does in those things whereon it sheds its rays. And immediately I was illuminated with the understanding and exposition of books, as for instance of the Psalter, the Ghospels, and other Catholic Volumes as well of the Old as New Testament; yet not so as that I was any thing skilled in the interpretation of the words of the Text, or the division of the Syllables, or understood aught of cases or Tenses. As may be found in her life, Lib. 1. cap. 1.  
But her manner was to make use of a Secretary a faithful person, whose business it was, being well skilled in the rules of Grammar, to do all things with observance of cases, tenses, and genders, yet with this caution, that, neither as to the sense or understanding of what was written, he should not detract from any thing, or add aught. She is reported to have written to Pope Adrian, and to have given him an account of what had been communicated to her in a Celestial Vision; as if a Voice had said to her, What thou learnest from above, thou shalt not according to the ordinary custom pronounce in the Latin Tongue, for that privilege is not given to thee; let him that is so qualifyed prepare it for the apprehensions of men. In her life, lib. 2.  
And to Wibert, a Monk of the Monastery at Gemblours, she thus writes of her Visions. God, saith she, works all things in order to the manifestation of his glorious name, and not that man, born of the earth, should be thereby exalted. For my part, I am always in fear and trembling, because I have not any security what I am able to do. But I lift up my hands to God, for that it is b● his strength, that▪ like a feather, which hath nothing of weight, but is blown up and down by the wind, I am sustained. Nor indeed dare I be over-confident of even the things which I see, while I am encompassed with a body, and the exigences attendant thereon, and reach not the invisibility of the Soul; for as to these two, there is a deficiency in man. Though the Vision appeared to me in my infancy, even while my bones, my nerves, and my veins were not yet well knit together, yet do I see it in my soul at this very present, now that I am above seventy years of age; and it is the pleasure of God so to dispose of me, as that my soul ascends up into the height of the Firmament, and is carried through divers places, and taketh notice of several Nations, though they are at a great distance from me. And whereas, it is after such a manner that I see these things in my soul, it is also accordingly after certain interpositions of clouds and other creatures that I behold them. It is not therefore with my outward eyes that I see these things, nor with my outward ears that I hear them, nor is it with the thoughts of my heart, or any assistance of my five senses that I apprehend them: but all is transacted in my soul, my outward eyes being open, so as that I never suffered any defect of exstacy in them, but I constantly see these things waking night and day. See her Life, lib. 1. cap. 8.  
She is very Satirical in inveighing against the vices and miscarriages of the Clergy of her time. Whereupon it is that she in a certain place saith: But now is it come to pass, that the greatest contemners of the Law are these who by their functions ought to be most tender thereof, they neglect both the doing and teaching of that which is good. The Spiritual Masters, and the Prelates, justice being slighted and scorned, mind nothing but their own ease. In a certain vision she had the Church appeared to her in the form of a Woman making sad complaints, that her face was all bespattered with dirt by the Priests themselves, and her garments rend in pieces, etc. that they neither in their doctrine nor in their example were guides to the people; but rather did the contrary: that they forced away the innocent Lamb from them. She said moreover, that all Ecclesiastical Institutions grew worse and worse, and that the Priests did not teach, but rather endeavour to destroy the Law of God. And that for those horrid wickednesses and impieties, she threatens and foretells the heavy wrath and judgements of God that were like to fall upon them. See Catalogus testium Veritatis.  
She also foretells a restauration of Religion, and that it shall be to the great encouragement of the Godly. Then, saith she, shall the sacred badges of Apostolical Honour be divided, because no Region shall be subject to the Apostolic See; but rather it shall come into contempt, through the dignity of that name, and the people shall make other men and Archbishops over them; insomuch, that the Apostolic See shall at that time be brought so low in point of Sovereignty, that there will be only Rome, and some few places adjacent shall acknowledge its spiritual jurisdiction. Now these things shall come to pass, partly through wars and invasions, and partly also through the common consultations and consent of both Ecclesiastical and secular Powers. Then shall Justice reassume its place and majesty again, so that in those days, men shall be made acquainted with the ancient customs and manner of living of those that went before them, and shall accordingly observe them, and behave themselves suitably thereto, as the Ancients did. Ibidem.  
And in certain Letters to Anastasius the fourth, she saith, And thou Rome, situated in the extremity of Christendom, thou also shalt be shaken, so that the strength of thy feet, upon which thou hast high herto stood, shall fail thee: because thy affection towards the King's daughter, that is to say, Justice, proceeds not from a fervent love, but is as it were lukewarm and sleepy, so that thou forcest her from thee. Whence it will come to pass, that she also will be desirous to leave thee, if thou call her not back again. Chronicon Hirsaugien●e.  
She is reported also to have done several Miracles. She died in the year of Salvation, one thousand, one hundred, and eighteen; of her age the eighty second. Calend. Octob. as may be seen in her life, lib. 3.   

THE PROPHECY OF Saint HILDEGARD Fulfilled in the JESUITS, etc.  
THere were published, of the said Saint Hildegard, many predictions and Prophecies, as also seven other very profitable Books, which were, by eminent Writers in the Council of Trier, nine Archbishops, and particularly those of Moguntia and Trier, approved of. Which said Volumes, as also the Instruments wherein they were approved, were to be found in the Monastery consecrated to Saint Rupert, not f●rre from Binghen, when J●hannes Wolsius writ these things: but the Monastery coming to be destroyed by the wars of Germany, they were either lost, or translated thence to some other place. She lived about the Year of Christ MCLXXX. Among many other Prophecies of Saint Hildegard, whereof divers are already come to pass, is found also that which follows, which to what Order of men it can be more truly and pertinently applied, then to that of the JESVITS, will soon appear both by the text and remarks thereon. Take it then first in the Original, and afterwards translated by parcels in the several Paragraphs.  
IN d●ebus illis exurget gens insensata, pomposa, cupida, perfida, & dolosa, quae peccata populi comedere, ordinem quorundam timentium devotariorum sub assimulatâ mendicantium specie tenentes, séque caeteris devotione, inflatâ scientiâ, ac praetensâ sanctitate praeferentes, sine rubore ac Dei timore ambulantes, multa nov● mala adinvenientes, fortes & validi, à sapientibus & Christi fidelibus ORDO ille male dicetur. A laboribus cessabunt, & otio vacabunt, assumentes potius Ordinem adulantium, quam mendicantium. Studebunt insuper omn●s nimium▪ qualiter Doctoribus veritatis perversè resistant & eosdem cum potentibus interficiant, & potentes seducant, & decipiant, propter necessitate● vitae, & delectationem mundi. Diabolus na● que in eyes quatuor vitia radicabit; videlice● 1. Adulationem, uti eye largè detur. 2. Invidiam, quando aliis dabitur non ipsis. 3. Hypocrism, ut per falsam simulationem aliis hominibus complaceant. 4. Detractationem, i●se ipsos commendent, extollant, & alios vitupe rent propter laudem hominum, & seductione● simplicium; ac sine devotione & exemplo marty rium praedicabunt instanter. Detrahent Principibus saecularibus, Ecclesiarum sacramenta veris pastoribus subtrahentes, recipientes eleemosynas pauperum, infirmorum & miserorum; necnonse in multitudinem populi trahentes; familiaritatem cum Mulieribus habentes, easque instruentes, qualiter marit●s & amicos suos blande, & per verba dolosa, decipiant, nec non res proprias, eisdem furtive subtrahant, & i●sis tribuant. Tollent namque res furtivas, & male acquisitas, ac dicent, Dato nobis, & nos orabimus pro vobis; sicuti aliorum ●itia curiosiùs tegant, & suorum penitùs ob●viscantur. Heu tollent etiam res miseras à ●ptoribus, furibus, latronibus, aut sacrilegis, ● usurariis, foeneratoribus, Adulteris, haerecis, Schismaticis, apostatis, mulieribus luxuosis, lenis & lenonibus, à potentibus, perjuris ercatoribus, falsis Judicibus, militibus, Tyrant, Et à Principibus c●ntra legem viventibus à multis perversis persuasionem Diaboli, & ●cedinem peccati, ac vitam delicatam, tran●riam & brevem; necnon satietatem in ●demnationem aeternam sectantes. Haec au●●mnia in eyes aperta & manifesta erunt ●ulis universis. Ip●i verò de die in diem durio- & nequiores efficientur. Et cum seductiones & quitates explorate fuerint, tunc cessabitur eis ●i. Et tunc ibunt circa dom●s familici, et ut canes rabidi, submissis in terram oculis, contrahentes cervices suas, veluti turtures', ut pane satientur. Tunc clamabit populus super eos; Vae vobis miseri filii moeroris; Vos mundus seduxit, Diabolus vestra ora infrenavit; Caro vestra lubrica, & corda vestra sine sapore. Mens vestra vaga fuit, & oculi vestri delectabantur in vanitatibus & in insaniis multis. Venture vester delicatus dulcia fercula appe●it; pedes vestri veloces ad currendum in malum. Mementote, cum eratis apparenter beati aemulatores, pauperes divites, & simplices potentes, devoti adulatores, perfidi traditores, perversi destructores sancti hypocritae, veritatis subversores, nimis directi, superbi, effrontes, Doctores instabiles, martyrs delicati, Confessores lucri, immites calumniatores, Religiosi avari, humiles elati, pii duri, mendaces dul●es, pacifici persecutores, simplicium oppressores, malarum sectarum, per v●s de novo excogitatarum, adinventores, misericordes nequam, amatores mundi, venditores Indulgentiarum, spoliatores beneficiorum, oratores incommodi, conspiratores seditiosi, suspiratores crapulosi, desideratores honorum, zelatores criminum, mundi raptores, insatiabiles praedicatores, applausores hominum, seductores faeminarum, seminatores discordiarum. Benè etenim de Vobis gloriosus Propheta Moyses in cantico suo cecinit, Gens absque consilio, & sine prudentia, utinam saperent atque intelligerent, ac novissima providerent; Aedificatores in altum, & dum altiùs ascendere non poteratis, tunc cecidistis, sicut Simon Magus quem Deus contrivit, & plagâ crudeli percussit: sic & vos per seductionem, nequitias, mendacia; detractiones & iniquitates vestras corruistis. Et populus dicet illis, Ite Doctore s perversitatis, subversores veritatis, & fratres Sunamitidis, patres haereticae pravitatis, pseudo-Apostoli, quia simulâstis vos vitam servare Apostolorum, nec tamen in minimo vitam illorum implevistis. Filii iniquitatis, scientias viarum vestrarum nolumus, nam prae●umptio elata vos decepit, & infatiabilis concupiscentia subvertit erroneum cor vestrum: Et cum in altum, ultra quam decet, ascendere voluistis, justo Dei judicio, deorsum in opprobrium sempiternum cecidistis. Joann. Wolfius in memorabilibus Cent. XII. Anno, 1180. pag. 400.  
Thus far the Prophecy itself; of which and the ●ike, what to think, and what credit is to be given ●hereto, others have given their opinions, viz. that ●t is not impossible Prophecies and Predictions of this ●ind may amount to no more than the dreams of me●ncholy, superstitious, and distempered persons, such ●s of which it may be said, 
Augurium vanum vani docuere parents,  
Cui credens, dignus decipiatur eri●.  ●ut to deny all credit to Prophecies is to be guilty of ● incredulity greater than that of the incredulous Thomas. Nor are we to think what God saith by the Prophet Joel, to be spoken in vain, That in the last days, the old men should dream dreams and see visions, and the sons and daughter's prophecy. Many examples might be alleged of Prophecies of this kind which the event hath confirmed to be true, and therefore they may challenge belief, when they are in their effects fulfilled.  
But for what we have at the present to do with, it is to be observed, that it was approved in the Council of Trier, as may be seen in the precedent life of Saint Hildegard; whereto is added the suffrage of Eugenius the third, Bishop of Rome, which according to both Jesuits and Canonists, is an extraordinary authentication.  
But the Society may object, that, all this granted, this prophecy is not more applicable to them, then to the Franciscans, Dominicans, Augustine's, Minorites, or indeed the whole Clergy. To this all that can be answered, is, to desire the Reader very seriously to consider, first the words of the Prophecy, and thence direct his thoughts on the Life, Doctri●e, Manners, and Humours of the Jesuits; and comparing the one with the other, he will, if I mistake not, find, that they cannot be so pertinently attributed to any Order as this last of the Jesuits. To which purpose, the ensuing Remarks are laid down by way of comparison between the Prophecy and the Society, to show that it, and no other, is designed thereby.  
Paragraph 1. In diebus illis surget gens insensata, In those days shall arise a sort of people that will be insensate.) Some haply may wonder why she should call the Jesuits an insensate sort of people, when it is known to all, the world affords not any thing more crafty, or overreaching then that Sect. Insomuch that a certain German Prince was wont to say of it, What the Devil knows not, a Jesuit doth. And another used this Simile of them; As far as the Devil exceeds men in craft and mischief, so far do the Jesuits exceed the Devil himself in slights and elusions. But she calls them insensate, because they above all others advance and maintain opinions and maxims contrary to those of other men, and such as are inconsistent with common sense, so as it may be said of a Jesuit, 
Tu semper contrarius esto.  Whence it comes that they are by some called Stoici and Stoicidae, as opposing the general Tenet of all other men, and out of an unparallelled obstinacy, denying things as clear as that the Sun shines at noon. Or haply, because they have put off all sense of humanity and commiseration, whether they have to do with Heretics or Catholics it matters not, if they will not comply with their desires; as also in their maintaining of Murder and other Enormities lawfully committed upon the slightest grounds imaginable. This the Monks of Portugal felt very heavy, when Philip the Second of Castille, how justly or unjustly I say not, made an hostile invasion into the Kingdom. But it may also be imagined that the insatiate Brutality her● attributed to them, hath some allusion to those Enthusiasms, which the Jesuits very much pretend to, and for which they much celebrate their Founder Ignatius, as when he abstained from sustenance a whole week together, as Orlandinus, a member of the Society, affirms Chapter 1. page 26 or when he ran into a Pool of water, to deter a light woman of his acquaintance from a venereal inflammation. Ibid. pag. 69. Or when he is said to be in an exstacy for the space of eight days together. l. 1. 28. Or when he had celestial Visions, L. 1. p. 13. 27. 34. 40. though the Jesuitical Catechism seems to make the same Ignatius a person so stupid that he was not admitted to Catechisation for the space of four years. page 64.  
Parag. 2. Pomposa; addicted to pomp) than which nothing could have been more oracularly spoken, for what indeed is the whole Institution, but pomp? There is nothing so apparent in their humours, carriage, actions. ●or though they seem in their discourses to make profession of humility, yet is there not any thing they really le●se intend, than submission of mind. They are full of pomp and sumptuousness in their gate, in the structure of their Churches, Colleges, Gardens, Houses of recreation, Schools, in their teaching, reading, professing, singing, acting of ●●●●dies▪ in ●●●ir Processions▪ in a word▪ all things are done with such affectation, ostentation, pomp and theatrical magnificence, as in the apprehensions of all others are inconsistent with the simplicity and austerities of a Religious Institution, and no small scandal to the general profession of Christians.  
Parag. 3. Cupida; Covetous) To produce examples to make this more manifest, were to demonstrate that fire is hot: it is a thing notorious to all the world, and lies very heavy upon the whole Clergy whose sighs and groans are sufficient arguments of the burden they feel. Bring, bring, are their morning prayers; Give, give, their evening. They who desire further satisfaction may look into Thomas de Vergas, in his Book Of the slights and stratagems of the Jesuits, C. 25. 32. 33. 44. 45. 46. 47. and Speculum Jesuiticum, Mantiss. 6. 8. 13. 16. The Jesuits and a Beggar's wallet are both in the same predicament, sick of the same disease, insatiable.  
Parag. 4. Per●idia; Perfidious) Towards God, Princes, People, and especially the rest of the Clergy. To God, in that having made a solemn vow and promise in their Baptism to be faithful to him, they afterward swear allegiance to Ignatius. To Princes, that is to say, all Kings and supreme Magistrates, except the King of Spain whose spiritual Janissaries they are. They maintain him with their pens; he them, with the sword. To the People, who have so often smarted for their treacheries and the inconstancy of their humours and interests. Nor is it enough that they are themselves guilty of breaches of fidelity towards the Secular powers of the World, but they are the encouragers, maintainers and abettors of all the like breaches in others; so that now in matters of correspondence, commerce and contract, a man is no longer tied to the observance of promises, than it shall be for his advantage to do it. By their exasperations and suggestions came the toleration of Religions in France to be so much disturbed, and the ensuing calamities occasioned. By whose means came the Edicts of Ferdinand the second for a free exercise of Religion granted to the Bohemians, Austrians, Carinthians, Moravians &c. to be broken and repealed, but by that of the Jesuits? By whose persuasion came the same Ferdinand to violate the privileges sworn to by him at his coronation before the Electors, but by theirs? By whose instigations did the same Ferdinand put out the Edict concerning the restitution of Ecclesiastical Goods, whereby he brought the House of Austria, and the whole Empire into inextricable inconveniences, but by theirs? Who are they that teach, preach, maintain in their writings, that all Transactions, pacifications, accommodations are so long to be observed as the Pope and themselves think it convenient, but the Jesuits? To what end serve all their evasions, prevarications, equivocations and mental reservations, but to elude all they have to do with, and to make a certain Science of perfidiousness? See Thomas de Verg●s c. 41. 42. The awful observance of oaths, promises, engagements, is a thing not mentioned in the Jesuits Gospel, where it is almost a maxim, Nucibus pueros, juramentis viros fallendos, That children are to be deceived with toys, men eluded with oaths.  
Parag. 5. D●losa; full of deceit) This is ever a near neighbour to the precedent; for it seldom happens that he who is perfidious and treacherous, is not also fraudulent; and he who is fraudulent, is not guilty in some measure of perfidiousness. Virgil's Sino compared with these was a simple harmless fellow: these are not so much deceitful, as made up of fallacy and deceit, nay, they are essential to them. This is the end and design of their so much recommended amphibologies and equivocations. Notorious were those of the English Jesuit Father Garnet. To this head may be referred feigned and supposititious Letters, and the counterfeitings of other men's Seals. Mercurius Jesuiticus relates, that in the year M. DC. IX. when they were about to build a College at Troy's in France, to carry on the business with more expedition and encouragement, they writ to the King that the Inhabitants were extremely desirous of it, and by way of answer produced Letters from him to them, wherein the King encouraged and commanded them to accommodate the Fathers; but in both, the forgery of the Jesuits was most remarkable. Having counterfeited the public Seal of the City of Rochel, they signed Letters therewith, which being accidentally intercepted, brought the Rochellers into a sad and deplorable war. But their transcendency in deceiving and circumventing is not so notorious in any thing as the famous History of Cottaba, which happened in the year one thousand six hundred twenty eight, which who desires to consult may find in Greek and Latin, at the end of the book called MYSTERIA PATRVM JESVITARUM, Printed one thousand six hundred thirty three, written, by way of Letter, by Gregorius Hieronomachus the Patriarch. Much also to the same effect may be seen in the ANTI COTTON, as also in SPECULUM JESVITICUM.  
Parag. 6. Peccata populi comedet, That shall feed upon the sins of the people) This hath some relation to those that drive a trade of Indulgences. But they have a more subtle and more gainful way, that is, they of all men, are the most experienced in the advantages are to be made in the Confessions of Kings, Princes and other illustrious persons, by whom the ordinary sort of people are governed and disposed. These they have a knack to engross to themselves, and so to order them as to make their Kitchens warm, and their purses heavy. This is so apparent every where, that it is their own complaint, but full of ostentation and design, that they are overwhelmed with the innumerable conflux of Penitents that address themselves to them. See more hereafter.  
Parag. 7. Ordinem quorundam timentium devotariorum sub dissimulatâ mendicantium specie tenentes: Assuming to themselves the title of an ORDER of men devout and fearing God, under a personated resemblance of poverty:) All which words require our particular consideration and exposition. Assuming to themselves the title of an Order, for so it seems they will needs be called, and take it most heinously when any one gives them the denomination of MONKS or FRIARS Devout and fearing God; they indeed put on a show of much fear and reservedness, as also pretend to a more than ordinary degree of devotion, as such as serve the Lord with fear and trembling. But all proceeds from their exquisite Sycophancy and personation, for they are so far from being fearful, that they are excessively confident and ready for any mischief; and if they be guilty of any devotion, it is in order to do somewhat that is indirect, and to carry on his ends whose Rule and institution they are sworn to. Under a personated resemblance of Poverty; What ever they do, what ever they meddle with, whatever they are concerned in, is not free from dissimulation and imposture, nay it is that part of their trade they now make the greatest advantages of. To this may haply relate what the Jesuit Orlandinus fathers upon their own Ignatius, l. 1. p. 20. That Ignatius, being entertained at the Hospital of S. Luke at Minorissa, suffered his hair (which according to the fashion of that time was very long) his beard and nails to grow neglectedly, and his whole countenance to be sordid. His clothing was a piece of course sack— cloth; his bed, the bare ground; his sleep very little, and that subject to mid night interruptions by his prayers. Thrice every day he very unmercifully disciplined himself; seven hours he spent upon his knees in several prayers, not accounting the time which he on the same days bestowed in hearing Mass, and saying the several parts of the Office. He fasted whole weeks together, taking no sustenance but a small piece of bread, which he had begged, and water, and that only once a day. Only upon the Sundays, when he went to the Sacrament of Penance and communicated, he remitted somewhat of the severity of his abstinence, if he had the convenience to do it. If he could so acquit himself of these employments as to have any spare time, he either ministered to the sick, or begged alms to be bestowed upon other poor-men, or by devout and pious discourses, endeavoured to make those he met better than they were, making it his constant business to be ever so employed as not to afford his body any indulgence. Here is certainly the description of a man truly devout, and working out his salvation with fear and trembling; but whether it be truly attributed to the person on whom it is bestowed is that which is much in question, as being extremely at a distance with the rules of the Institution in things relating to Diet and the Kitchen, and much more with the practice of those who oblige themselves thereto there being not a more delicate sort of people in the world besides; as shall be shown hereafter. Not to mention, that these characters of sanctimony and austerity frequent in Jesuits and none other, are by themselves advanced merely to claw one the other, a kind of hypocrisy, whereof though they fail of the reward they expect here, namely the credit and respects of men, yet shall they not of what they are to have hereafter, confusion and gnashing of teeth.  
Parag. 8. Séque c●teris, fictâ devotione, inflatâ scientiâ, & praetensâ sancti●ate praef●rentes: preferring themselves, through feigned devotion, an airy Science, and pretended sanctimony, before all others.) She allows them a devotion, but it is fnigned; a knowledge, but an airy one; sanctimony, but pretended only and personated. The Substantives are indeed very commendable, but the Adjectives spoil all and make them detestable. A thing feigned, as a thing painted, is of no long duration; what's airy, soon vanishes and comes to nothing; what is only pretended signifies a lie, and wants those testimonies and demonstrations whereby a thing should subsist. Of feigned devotion, somewhat hath been said in the precedent Paragraph, and more shall be in the subsequent. Concerning the airy science, and the pretended sanctity they make so great ostentation of, let us hear what the Jesuit Ozorius says, tom. 4. Of his Sermons of the Saints, in that upon the death of Ignatius, taking his text out of the ninth chapter of the Apocalypse. And the fifth Angel blew his Trumpet, and I saw a Star etc. The fifth Angel there spoken of, saith he, is Ignatius. And page 166. he saith; God hath a tenderness for the ORDER which taketh its denomination from the name of JESUS, equal to what the Patriarch Jacob had for his son Benjamin, whom he had begotten in his old age. The Institution of the Jesuits, saith he elsewhere, is an institution of men grown up to the height of perfection. Of their feigned Sanctity, much need not be said, since not only the books put out by themselves, speak it sufficiently, but it is notorious to all the world. Let a man but consider their institution, their vows, their lives, their doctrine, he will find nothing, but painting and feigning and pretending and dissembling. Their airy and imaginary Science is so obvious in their works, as if they were bend upon nothing so much, as to make all others, in matter of science and learning, compared to them, the most despicable things in the world. Witness that voluminous work put out by them of Antwerp in the year 1640. under the title of Images. Witness the Amphitheatre of Honour, or as others will have it, of Horror, scribbled by Scribanius, wherein Scaliger, Causabon and Gruterus, esteemed by all the learned a Triumvirate of transcendent Wits in their times, are accounted in comparison of the Jesuits, persons of no parts, children, fit to go to School again. For the Jesuits are to be thought the hereditary Professors of all Learning. To what hath been said may be added the Dedicatory Epistle of the Jesuit Raderus, before the life of ●anisius, of the same Society, whereof part may be read in the Speculum Jesuiticum Mannish. 5. There among other things he says, That it is the principal design of the Jesuits to bring Cities, Provinces, Nations, Commonwealths, Kingdoms, nay the whole World to a nearer relation to Heaven, and to be their conductors to eternal Beatitude. Nay the Jesuit Ozorius makes no difficulty to assirme, That the Jesuits were ordained to supply the defects, to cure the infections, to correct the miscarriages of other Orders, Societies and Religious Institutions, and to put the proud masters of the World to silence,  
Parag. 9 Sine rubore & timore Dei ambulantes; Walking without any shame or the fear of God) It will be to little purpose for the Jesuits to celebrate themselves, and to make ostentation of their austerities and sanctity, if there be any credit to be given to this holy▪ Woman's prophecy. She tells us they own no shame▪ and if we consider them well, we shall find they make her words good▪ Who are those that commend Regicides and call them ehud's? Who countenance Homicide▪ and all those crimes which other cowardly bashful people conceive a horror at? Who are so confident, and have such adamantine foreheads, as to deny what most Historians affirm, millions of people have seen and attest? Who have Maxims calculated for all sorts of persons, encourage breaches of trust in Servants, of allegiance in Subjects, of duty in children and Wives, and dissolve the ties of humane Society? Who are the Abettors of detraction, perjury, lying, etc. Of which who desires particulars may consult the Mystery of Jesuitism, and open the Book where he will. Without the fear of God before their eyes. Ah Hildegard, take heed what thou sayest of those, who, if we believe themselves, are the Reformers of the world, the good Genii that conduct men to Beatitude. They are employed upon the Embassy of the Gospel to all the world, and for that reason assume the name of Religious men above all others, and will not be called Monks, nay among the Portuguizes and the Indians will not be content with any under that of Apostles. But that certainly not without pretence; otherwise they would not be the occasions of so many commotions, wars, insurrections, and accounted incendiaries and the abettors of all impieties, even by those who are not upon any account of Religion their enemies. See Elixir Jesuiticum, part 1. printed in the Year M. DC. XLV. and Spec. Jesuit▪ page 239.  
Parag. 10. Multa nova mala adinvenientes; Introducers of many evil things) O Hildegard, how truly hast thou spoken, and how much is it to be wished it were otherwise! For what new evil have they not introduced, and do daily brood?  
1. The ORDER itself, or the institution of that Order, what is it but a new Evil introduced, a new order brought in after so many others, under which the world sufficiently groaned before.  
2. Their separation and difference from those Orders.  
3. Their unheard of and arrogant assumption of the name of Jesus.  
4. Their maintaining of opinions contrary to those of all other men.  
5. Their artifices in creeping into the Courts and concernments of secular powers, and insinuating themselves into the affections of the weaker sex.  
6. Their depriving of other Orders of their subsistence and habitations.  
7. Their imitation of Proteus' and Vertumneus', and putting on all shapes, to make good, that a Jesuit is every man.  
8. Their Equivocations.  
9 Their sowing of dissension, and raising of Jealousies between temporal Princes.  
10. Their dissolving the mutual obligations between Husbands and Wives, Parents and Children.  
11. Their forging of Letters, and counterfeiting other men's hands and seals.  
13. Their making of new Creeds.  
14. Their denying, discountenancing and oppressing of the Truth.  
15. Their bringing up of their Disciples to a more than theatrical confidence, and encouraging them to Regicides.  
16. Their doing of all things under a pretence of Religion, when they have not the least tincture of any.  
17. Their doing of all things in order to their own accommodation and advantages.  
18. Their casting of mists before men's eyes to induce them into an erroneous persuasion, that piety, sanctity, religion, modesty, learning and the knowledge of all things spiritual and temporal is only to be found in them.  
19 Their unspeakable subtlety.  
20. To extol and acknowledge the Pope in spirituals, and the King of Spain in temporals for the only supreme Monarches ....... But who is able to give a particular account of all their new inventions? Lybia is not the damn of so many Monsters, as they are Authors of new evil▪ till at the last they find out also a new Hell.  
Parag. 11. Forts & validi; Strong, and in good plight.) And why should they not? They eat what is delicate; they drink of the best; they lodge at their ease; their habitations are the most delightful, they are warmly clothed, they enjoy themselves in all things, they want for nothing, they are not troubled with the care of worldly things, they are accommodated even to superfluity, they have the tuition of youth, nay many times are the bodily as well as ghostly Fathers of those whose education they are entrusted with. And in this they are not unlike Cuckoos who laying their eggs in the nests of other birds, leave the burden of their hatching and breeding to them. They are Goliahs in body, Goliahs in mind, Goliahs in their words, Goliahs in their actions; only in this they differ from him, that they appear not in the forefront of the battle, lest they should meet with the mortal sling of David. They think it enough, if like Demosthenes, they fight with thundering words, and when the business comes to handy-blowes, slink away.  
Parag. 12. A sapientibus & Christi fidelibus Ordo illemaledicetur. That order of men shall be evil spoken of and cursed by wise men, and the faithful ones of Christ.) Not undeservedly. He whom many fears, must needs stand in fear of many; and who speaks ill of many, must expect to be evil spoken of by many. They undervalue, and speak evil of Christ when they advance maxims destructive to those of his Gospel. If the name of Christ were not despicable with them, they would not, by the extravagance of their opinions bring Christian Religion into so much contempt. Christ therefore hath long since cursed them in his Word in the fruitless Figtree, and under the names of Scribes and Pharisees, when he pronounced his eternal Woe against them. They are cursed and ill spoken of by the Wise men, that is, by those who detect their artifices and subtlety, for their craftiness cannot be always kept secret. God and Time, who reveals all things, brings also their wickedness to light, nay they have been discovered in the very beginning of their Institution. How often hath Ignatius himself been ill spoken of, one while in Spain, another in Italy, another in the midst of Rome by Guidictius, another in France, by the College of Sorbonne and the Parliament? See Orlandinus Lib. 1. 2. How they have been, and still are hated and ill spoken of by all the other Orders and the rest of the Clergy, the Philippick Orations spoken in the Parliament of Paris by the Advocate Pasquier, Menilius, Mortivillerius, etc. can testify. The same thing is manifest from the bandyings against them of all the Universities in Europe, and to what height their differences came may be seen by any that will in the Jesuitical Mercury, Thuanus, Mettera●us. But we shall not think it much to give a catalogue of those who have publicly opposed the Institution of the Jesuits, though the names of many are yet unknown. Of a greater number take only the ensuing, as such as were more easily procured.  

All Universities, and chiefly those of France: as may be seen in Thuanus, Mercurius Jesuiticus, Tom. 1. 2.  
That of Cracovia. Mercur. Jes. Tom. 1.   
Of Louvain Mercur Jes. Tom 1. Of Douai  

Of Milan. Thuanus. Anno 1541.  
Anticotton.  
Antonius Arnoldus.  
Amichanus. Thuan.  
The Austin Friars. Thuan.  
Aphorismi doctrinae Jesuitica.  
Barthol. Guidiccio. as appears by the Jesuit Orlandinus in his Jesuitical History, and Ribadeneira, in the life of Ignatius.  
Belloy, the Attorney General in the Parliament of Tholouse, Mer●. Jesuit. part. 1.  
Barlie●tus, in his suspicions of the four Monarchies.  
Carolus Molin●●s, ictus, Thuan. l. 35.  
Cheverinus Cancellarius, anno 1598.  
The Advice of a Nobleman of Poland, Anon. concerning the ejection of the Jesuits out of Poland.  
Eremitam Monachi 1540 Thuanus.  
Harlaeus, Precedent of the Parliament of Paris. Thuan. l. 37.  
Johannes Gerson, chancellor of the University of Paris, Merc. Jesuit▪ par. 1. Thuan.  
Mortivillerius, Rector of the University of Paris.  
Pasquierius. Thuan l. 110. in his Jesuitical Catechism.  
The Parlements of Paris and Tholouse, as to be seen in several places of Thuanus.  
Passeratius, especially in his Oration, de ridiculis.  
The Professors of several Universities. Spec. Jesuit. under the title of Academies.  
Petrus Alliacus, Cardinal▪ Thuan.  
Petrus de Mortivilliere, Counsellor at Law & Advocate, Anno 1613.  
The Professors and Peers of Poland. 1564. 1606. 1607. 1622. Merc. Jesuit. par. 1. 2. Thuan.  
Simon Marion, Counsellor, Thuan. l. 119.  
The College of Sorbonne at Paris. Thuan. in several places. Merc. Jes. par. 1.  
Stanislaus P●●●ski, a Nobleman of Poland. Thu. l. 137.  
Thuanus' Precedent and Historian of France, in several places of his own works.  
The Republic of Venice, 1591. 1606. 1612. Thuan. Meteran.  
The Relations of Francfort.  
Tu●nebus in his Poems.  
Guilielmus de sancto amore, Thuan.   
This the Reader is to look on, as a taste of what might be produced as to this particular. Who desires more, may consult Speculum Jesuiticum, and Elixir Jesuiticum.  
Parag. 13. A laboribus cessabunt, & otio vacabun●: They shall be no great pains takers, but lovers of leisure.) How can that be? Why, they leave not a corner of the world unsearched; they are upon perpetual missions, and travels by sea and land, they have the management of Schools, the education of youth is their burden, they preach, they celebrate, they advise those that consult them, they hear the confessions of all that apply themselves to them, from the Court to the Cottage they find something or other to do. Can these men be said to be at leisure? But as we find, that, of men, some spend their lives in doing nothing, others in doing what they should not, a third sort, in doing that which is evil: so they are busy about that which they should have nothing to do with: They have one foot in the pulpit, another in the palace. Or they do that which is evil; teaching what ought not to be taught, commanding those things which cannot justifiably be done: which while they do, 'twere better they did nothing. For their pains in the education of youth, it is far from what the simplier sort of people imagine. Let a man but consider the distribution of Classes, and Lectures, and the multitude of Teachers, and he will find it far short of what they would persuade the world to. For, their Classes being disposed according to the several sciences, there is one or two designed for every art, and he not for many years, but for one or two, after which he is succeeded by another, and he, having gone through his course, by another. For instance, There is one teaches only Etymology, another only Syntaxe, another Pr●sodi●, another Poetry, another Rhetoric, another Logic, leaving all the other parts to others: whereas among others the Masters are employed all day in teaching, taking ten times as much pains as any of them. The same course is taken in the writing of Books among the Jesuits; for they so divide the whole task among many, as the Builders of the tower of Babel did, one brings lime, another stones, a third water, a fourth other necessaries: so when any Jesuit intends the publishing of some piece, he first draws the principal draught o● design of it, and sends copies thereof to the other Colleges, where being received, the tasks are divided, every one contributing his endeavours. So that the Author of the Book, having all his materials prepared to his hands, disposes them according as his fancy leads him, orders, polishes, and dresses up all into such form as he thinks fit. Now among us all's otherwise, a man is forced like a spider to spin all out of his own bowels, so that their labour, compared to ours, amounts to little more than recreation, nay is mere divertisement. Another employment of theirs wherein they take much pains, is, to work themselves into the secrets of Kings and Princes, and to dive into the nearest concernments of private persons, and to hold correspondence, and write news all over the world. Pride we know will suffer a little pinching; hor shall we attribute that to labour or business, which is the pure effect of a pragmatical curiosity.  
Parag. 14. Assumentes po●iùs Ordinem adu lan●ium quam Mendicantium; taking upon them an O●der rather of Flatterers then Mendican●s) What should be the reason of such a distance between their Vows and Actions? No other than that of him in the Gospel, working is a little hard and indigestible w●th such delicate bodies, and to turn ordinary, obulary, beggars, they think a sh●me. What remains then, but that they should endeavour to supply their exigences by Flatteries, Insinuation and Sycophancy. To beg from door to door is not therefore to be expected from them, though even in that day they degenerate from their Founder, who, as Orlandinus affirms, thought it no shame to beg, not only for himself but also for others; but they are wholesale beggars.  
There is a more secret, more compendious, and more gainful way of begging, by the visitations of sick persons, especially those, whom, by reason of age or extremity of sickness, they conclude not long to remain among the mortal.  
The voluntary proffers of their intercessions, are seeds that grow up into considerable advantages to t●em.  
To draw people in to contribute towards the building of Colleges or Churches is an old bait, and yet proves so effectual, that their Edifices, like Phoenixes derive glory from their ruins. Notorious was the conflagration of the Jesuits college at Cullen; but it may be there are those yet living who can attest, that, some days before the fire happened, their Library and what else was most considerable, were conveyed thence to other places.  
To this may be added the influence they have over Princes, great men, such great Ladies as being Widows are eminent for their simplicity, and doting old women, and thousand of other ways they have to milk money out of men's pockets. No doubt but the Secret Instructions of the Society, whereof we have a short summary before, have been very much enlarged, as to this very particular.  
He therefore is the most mistaken man in the world who think these to be trivial beggars, such as will be dispatched with a piece of money or two. Todo, Todo, Todo, Au, Au, Au is their motto, deriving it from their Country men the Spanish Soldiers at their plundering of Antwerp. Artem adulantium ●ssumentes: they are indeed very eminent Masters in the science of Adulation.  
This is the only way to creep into Courts, and to insinuate themselves into the secrets, nay into the very breasts of Princes. Nay, indeed whither not? And this they are so excellently well read in, that the famous parasites described by Terence and Plautus, were they alive, might take instructions from them. Had not this been used very successfully, they had not been so easily readmitted into France; they had not been in such esteem with the King of Castille; Ferdinand the Second had not in the space of nine years one way or other scattered among them twenty five Tuns of Gold, according to the computation of Holland, not to mention the profits, tithes and other advantages which he bestowed on them, besides the ordinary revenues, as was attested by Caraffa the Pope's Nuncio. See Speculum Jesuit▪ pag 208.  
But they never make greater advantages of this art, then when they have to do with those of the weaker sex; How are those poor things cajoled by them? How do they undermine their Honour's and estates by glozing speeches and the most refined part of pious Sycophancy? Who desires further satisfaction as to this particular, hath only to read over the first piece of this Treatise, which is such a discovery of pollutions as haply never saw the light before; If that satisfy not, see what is said in the Mantissaes, or Additionals to Speculum Jesuiticum. See also what is said hereafter, Paragraph 28.  
Parag. 15. Studebunt omnes nimium qualiter Doctoribus Veritatis resistant. They all shall make it too much their fludy how they may oppose the Teachers of Truth.) To prove this to be true, Francfort Mart shall be our testimony, as groaning under the infinite number of books spawned by the Society, and brought thither. For what article have they not depraved? what truth have they not by their pernicious glosses and interpretations corrupted and enervated▪ If that satisfy not, take the Mystery of Jesuitism, from one end to the other, and let that and the additionals, concerning the differences between the Jesuits and the Curez of Roven and Paris, be an eternal Pyramid, to show that they care not what truth, nor what persons they oppose, when they have the Casuists and those of their own Order to vindicate.  
Parag. 16. Et eosdem cum potentibus interficient; And shall put them to death together with the mighty.) Not with the spiritual sword, for so they would not oppose the Doctors that maintain the truth, but with the temporal. France hath with sorrow known this; Austria can witness it; Scotland hath felt it; Poland cannot deny it, nor hath the Low countries been free from it. 'tis added, together with the mighty; T●rk or Trojan it matters not, so he be in their way, he must be removed out of it. The manes of the great Monarch of France, Henry the fourth are not yet appeased. Who would see more as to this point, may consult Speculum Jesuiticum, and the Apology of the Jesuits upon the parricide committed upon Henry the fourth.  
Parag. 17. Potentes seducant; seducing the powerful.) with as much diligence and assiduity as if it were the principal design of the Society. There is a twofold seduction, a spiritual and a temporal, they are excellently well read in both. For the Spiritual, their Tenants witness against them. Let there be a parallel made between the doctrines of the Gospel, and those of the Jesuits, and it will be found that for a man to be a right Jesuit, he must be somewhat much different from a Christian. See the Mystery of Jesuitism. As to what concerns temporal and political seductions, it is a thing so manifest, as that it is day, when the Sun shines. However an instance or two will not be amiss. Sebastian, King of Portugal, how miserably was he blinded by the Counsels of the Spaniolized Jesuits, so as to engage in a war upon Africa, which cost him both his kingdom and his life, as may be read in History, and particularly Thuanus lib. 65. By the seductions of the same Politicians, Sigismond Prince of Trensilvania was deprived of his Principality, and after a long and wretched captivity, ended his life and misery in prison. Thuan. lib▪ 110▪ Spec. Jesuit. an●s 1594. By the crafty suggestions of the same persons, Sigismond King of Poland, attempted an un●ortunate reformation in Swethland, for the expedition whereby he would have settled it, proving unsuccessful he with much danger of life returned into Poland, and lost a Kingdom that had anciently been his own. Their persuasions wrought so much on Philip the second of Spain, that he treated his son Charles most unworthily, keeping him a long time in prison, where at last he died, but how, God only knows. Canisius the Jesuit writ a Letter to the Emperor Ferdinand, wherein he would persuade him that his son Maximilian had some thoughts of embracing the Augustine Confession, and therefore was to be severely treated (as Philip used his son Charles) or banished the Empire: which Letter of Canisius was, after the death of Ferdinand, found among his secret papers, yet did not Maximilian call the Jesuit to an account for it further than an expostulation.  
Parag. 18. Propter necessitatem vitae & delectationem ●●ndi: in order to the conveniences of life, and the enjoyments of this world) Why should a man be a Jesuit for nothing? A Thief steals to furnish himself with those conveniences of life which he could not honestly come by. A man ventures the breach of a commandment with a woman, for his pleasure and enjoyment sake. The wickedest men propose to themselves, some, though but an apparent good in their actions. So what mischief is done by the Jesuit, proceeds from their extraordinary care for the accommodations and enjoyments of life. The belly is the master of many bad arts, and the inventor of many; but what's below it and what's about it of more.  
Parag. 19 Diabolus in eyes quatuor vitia radicavit; the Devil hath sown the roots of four Vices in them) 'tis well there is no more. Or is it spoken allusively to their quadrangular Mitres. But the holy woman's meaning by four, is principally four; she names only four, the rest she leaves to the Reader to find out himself.  
Par. 20. Adulationem, et eyes largè datur: Flattery, that large gifts may be bestowed on them.] For their flatteries, somewhat hath been said thereof in the precedent paragraphs, and particularly that which begins artem adulantium assumentes. Nor is it without design that they are so well versed in it, that is, that they may the better furnish themselves with the accommodations of life. Who ever grew rich, who ever procured friends by telling of truth? No, soothe, flatteries, and insinuations are the most approved receipts for that purpose. We find in Scripture what become of Nathan and John Baptist, alas, ignorant, plaindealing men, they had not the Ignatian Art.  
Par. 21. Invidiam, quando aliis dabitur & non ipsis; Envy, that any thing is bestowed on others and they get nothing.] Though they are the richest beggars that ever were, yet can they not but take it heinously that any thing falls besides their wallets. They are ever the first served, they prevent all others, and like supplanting jacob's carry away the first blessing. And yet how heavy they lie upon all other Orders and the whole clergy, the complaints are general. But had we lost all examples as to this particular, there needed no more than to instance in their vast revenues, and colleges like Royal places.  
Par. 22. Hypocrisin, ut per falsam simulationem aliis complaceant; Hypocrisy, that by their crafty insinuations they may comply with others.] Hypocrisy is the deity they serve night and day, whom they above all others sacrifice to. 'Tis an art they study beyond all other, as such as they know how to make their advantages of in Courts, in palaces, in the pulpit; in the schools, in commerces, in conversation, in all things. The divisions of it, are simulation, dissimulation, sycophancy, evasions, prevarications, mental reservations, equivocations, restitutions, directions and diversions of the intention, advantageous interpretations of favourable circumstances, and many other such like common▪ places, which who is once well read in, may elude all he converses with, and say and unsay what he please at the same time. Who desires particulars may consult the Mystery of Jesuitism; Mysteria Patrum Jesuitarum, This is also a most compendious way to insinuate into the favour of great men, and to get an influence over rich Widows. Excellent in this Art was F. Cotton, Confessor to Henry IV. of France.  
Parag. 23. Detractationem, ut se ipsos commendent & extollant, & alios vituperent, propter laudem hominum, & seductionem simplicium, ac fine devotione & exemplo; De traction or Calumny, that they might celebrate and commend themselves, to the disparagement of others, to gain praise among men and to seduce the simple, and that without any devotion or example.) How pertinently is this applicable to the Society, exclusively to all other Orders or communities of men, Religious or profane? Who are the countenancers of Calumny, and take it amiss that, though Courts and Kingdoms are put into combustion by the advance of so horrid a tenant, it is not publicly taught and practised▪ See the Mystery of Jesuitism, LETTER XV. etc. and you will find who they are, and whom the honest plain dealing Capuchin confidently charges with a MENTIRI IMPUDENTISSIME. So that all truly considered, it may be imagined, that it is through detraction and contempt of others, the commendation and overweening opinion they have of themselves, they are arrived to that height of esteem and authority wherein we now find them. Of this the Universities of France, those of the Low-Countries, Poland, Italy, have had sufficient experience, as may be seen in the Jesuitical Mercury in several places.  
All other Religious Orders and Communities have felt the burden of their Calumny, as being by them treated no otherwise then with the terms of Asses, Ignoramus's, Drones, fit only to consume the allowances of the laborious Bees, and the like, whereby they make them as despicable as they can in the apprehensions of others. And how can it be otherwise, when they make it appear both in their tenets and practices▪ that the most infallible way to get into honours, dignities, wealth; superiority, is, by the depression and ruins of others. The sad remonstrances of the generality of the English Catholics is but too pregnant an example of this truth, and their perpetual complaints to the See of Rome against the usurpations of the Jesuits an argument of the little redress of their exorbitances. The story of Wisbich is yet like the head of an arrow in the breasts of the secular Clergy, as reflecting on, and daily feeling the extremities they have been reduced to, since those spirits of division came among them and disturbed their peace. They are the Eagles that soar above the clouds, others only reptile animals to be trod under their feet. Hence is it, that they pretend all Monasteries and such like places belong to them, and endeavour all they can to get them into their hands. In the time of Gregory XIII. they had by their false suggestions, almost wrested the Monastery of Saint Paul from the Benedictines. In the time of Clement VIII. they, by the same artifices, but ineffectually, would have forced the Carthusian Monastery near Lucerna from those of that Order, The like they would have done to the Carmelites at Antwerp, but with the same success. The College they have at Nuys they by artifice and calumny wormed out of the hands of other Monks, whom they forced away thence. See a book entitled, Conscientia Jesuitarum; and Spec. Jesuit. Mant. 6.  
The same course they take to insinuate themselves into the favour of men, They dispraise all, they only are the excellent directors of youth, their books and precepts are only to be followed; what ever other people publish are fit only for Grocers and Tobacco-shops. They are only a flight of Phenixes, Angelical Preachers, the great Masters of Eloquence, Nor doth their arrogation of Auricular Confession to themselves, and administration of the Sacraments, contrary to the prohibition of Superiors and Bishops, argue less than a certain insolent opinion of themselves, that they only are fit to have the mannagement and conduct of all Souls, and that all others were ordained to truckle under them. But it is to be observed, that S. Hildegard adds, that, all is done, to gain praise among men, and seduce the simple. It is their own, not God's glory, which as the Pharisees of old, they seek: whence it comes, that whatever is done among them, speaks pomp and ostentation, and out of design upon the simple, that is to say, of such importance is it handsomely to cast a mist before the eyes of people. See their own Hydropical Volumes, especially that intractable collection of their own Encomiums, put out in 1640. under the Title of Imagines. See the History of the Society of Jesus, put out at Rome by Nicholas Orlandinus, Printed 1615. To these may be added Scribanius' Theatrum honoris. What horrid faggoting of calumnies upon other men and mutual eulogies and celebrations of themselves shall an unprejudiced and unbewitched Reader find in them; and all, if we may believe this holy Woman, in order to their vain glory, and the seduction of the simple, without any devotion or example of godliness and sincerity.  
Parag. 24. Martyrium praedicabunt instanter; They shall be great pretenders to Martyrdom) Of their conversion of the Indies and Plantation of Christian Religion there, there is an authentic discovery in the Mystery of Jesuitism. L E T. V. Now how a man can have any confidence of their Martyrologies, when there was such palliations in the introduction of Religion, is somewhat hard to imagine. For their Epistles from Japan, and their Indian Relations, if, out of civility and stendernesse to persons of a Religious Institution, we grant there may be some truth, it were on the other side but prudence, in many, to turn sceptics, and suspend our belief, considering also the persons and places they come from. For those who die for treasons, conspiracies and other crimes against the civil Magistrate, and are put, qu● Jesuits in the martyrology, that is; to prove it done by them, there needs only a short story of Pope Vrban, who hearing that some English then at Rome, thought it both ridiculous and a scandal to Religion, to find the picture of F. Garnet, (one of the Powder-plotters,) among those of the Martyrs of the Society; ordered it to be removed, which yet they took so heinously, that they could never after endure the Pope. But as to this particular, as they are liberal enough in their Catalogues, so the world begins to grow wary, and moderate in crediting, when they have to do with not easily credible Legends and Romances. John Chastell attempted the life of Hen. IU. of France, yet the Jesuits writ an Apology for him, wherein they both vindicated and celebrated the attempt, as Thuanus affirms. Of this more may be seen in Thuanus, Metteranus, and Baudar●ius l. 38. of the continuation of Metteranus. How numerous the Martyr's of the Society are, See the Epistles from Japan, hinc inde.  
Parag. 25. Detrahent principibus saecularibus; they shall derogate from secular Princes.) Whether they acknowledge the Papacy or not, if they dance not suitably to their piping, thati●, cross their designs. Hence proceed their perpetual Remonstrances to the See of Rome, of the remission and indifference of Ca●holick● Princes in the maintenance of the Papacy, and extinction of Heretics. They were very much dissatisfied with Charles the fifth, for that, having subdued Frederick Elector of Saxony, he took not away his life with his Electoral dignity, and put all the Heretics to death, attributing to his Lenity towards them his ill success afterwards. They made Henry III. of France despicable in the sight of his people, because he was not as violently zealous as they would have him, for the Papacy, nor prodigal enough of Heretics blood, and consequently insinuated the hastening of his death. Their quarrel against Henry IV. was his over-countenancing of the Huguenots; whence it came that his life was so often attempted, and at last received its period by an infamous assassinate. They raised diss●tisfactions between their greatest Patron Ferdinand the eleventh and the Pope, whom they exasperated against him as much as lay in their power. See Alphonsus Toletanus in his Relation of the Sleights and Stratagems of the Jesuits in matters of Policy, cap. 22. 28. 29. 30. 31. They called Henry the third, King of the Moabites. Nay, the Popes themselves escape them not, if they oppose their designs, notwithstanding their particular vow and dependence on them, as may be seen in the precedent Piece of The Discovery of thaes Society in relation to their Politics. Thus was Sixtus Quintus, in their apprehensions, a Lutheran and a Wolf, because he would not countenance them in all things; Henry the fourth, a abetter of Heretics a renegado, an Apostate; the Elector of Saxony a Hog; William of Orange, the Prince of Beggars; for others they had other terms of the same kind. Nor was this derogation only verbal, but they often discovered their violence in actions, by endeavouring the ejection and disposition of Sovereign Princes out of their lawful dominions, and absolving subjects from their allegiance. Upon which account came those Books which treated of the absolute power of the Papacy over Kings, and their depositions etc. to be condemned and burnt. See Speculum Jesuiticum, Mant. II. where there is a Catalogue of those Authors that maintained that unchristian opinion; out of which we shall cull out the following.  
Mariana, de Reg. l. 1. c. 6. de jus●â Henrici abdic●●i●ne. Lugduni, apud Societatis Bibliopolam.  
Rosaeus, de justâ Reip. Christ. Author. c. 3. num. 6.  
Gregorius de Valentia, t. 3. dist. 1. qu●st. 11.  
Creswellus, insuo Philopatre, hinc inde, inprimis, sect. 2. 157. 161. 162.  
Bellarminus, de potestate Pontif. contra Barclaium Romae, 1610. & in disp. de controver. Christ. ●idei. Paris. 1613. t. 1. l. 5. c. 6. 78.  
Gregorius de Valentia, in Comm. Theol. disp. 1. qu●st. 12. Paris. 1609.  
Cotton. in justit. Cathol. Paris. 1610.  
Emanuel Sa, in Aphorismis, Colon. 1599  
Suarez, de censuris Excomm. Lugd. 1608. disp. 15. l. 6. & ●ursus in defension fidei Cathol. Colon. 1614 l. 6. c. 4. etc. 8.  
Ribadeneira, lib de Religione & Virtutibus Princip. Duaci. 1610.  
Carolus Scribanius, in Amphitheatro Honoris. lib. 1. cap. 12.  
How Suarez's book was treated by the Parliament of Paris, as also what became of other Treatises of the same nature, see Spec. Jesuit. the Apology for Chastel, Jesuit● Jicarius, Anti▪ Cotton.  
Parag. 26. Ecclesiarum Sacramenta veri● Pastoribus subtrahentes: depriving the lawful Pastors of the Sacraments of the Church.) They have indeed a strange magnetic Virtue to draw all things to themselves. Their envious eyes are perpetually fastened upon the revenues and accommodations of the rest of the Clergy. Whatever they see, they pretend some title to, of whatever they touch, something will be sure to stick to their pitchy hands. This is the complaint of all. See an instance of their gripping the management of the Sacraments, and their submissive carriage towards their Bishops, in the Arch bishop of Maechliu's Letter to Cardinals of the Congregation de propagandâ ●ide, at Rome, at the latter end of the ADDITIONALS to the Mystery of Jesuitism. How the Catholics of England have groaned for their avarice and pragmatical interpositions, their loud jarrings and recriminations demonstrate. Hence arose their differences with all Universities, and particularly the College of Sorbonne. They are in Christian Religion, as the Spleen in man's body: of that increase, all the members pine away; so the richer they grow, the more are other Orders crushed and impoverished. See the Jesuitical Mercury, part I. and 2.  
Parag. 27. Recipientes eleemosynas pauperum et infirmorum et miserorum: receiving the alms bestowed on the poor, the sick and the indigent.) It may be imagined the holy woman would have said rapientes, taking away, that is, converting to their own use, those pious charities, a word more suitable to their insatiable avarice. 'Twas drollingly said by one, who being demanded what part of speech the Pope w●s, answered, a Participle, because he takes part from the Clergy, part from the Laity. But how truly might it be said of the Jesuits, who are such excellent Projectors as that can make their advantages of any thing, nay, clip the charities of the sick and poor to fatten themselves. Oh unfortunate Hospital of Saint James at Bourdeaux! how have the poor exposed orphans, which thy revenues should have sustained, experienced the truth of this prophecy? See the first Tract of this Book, chap. 4. Since they take it so heinously to be called Ignatians, from the founder of their Order, Ignatius, a denomination as suitable to them, as those of Franciscans, Dominicans, Benedictines, Augustine's, &c. are to the other Orders, they ought not to take it ill if henceforward they are called Vespasians since in that Apothegme of his, that Gain smells well whencesoever it comes, they are his exact Disciples, deriving their own enjoyments and accommodations from the groans of the sick, and crying bellies of the poor. How careful they are to watch their advantages may be seen in the following stories. A Lisbo Merchant put a cabinet of jewels and other things of great value into the hands of the Jesuits, to be divided among his daughters, who after their father's death requiring it of them, they swore he had bestowed it on the Society, and so undid the poor wenches. Another Merchant of the same city dying, was persuaded by the Jesnits to make the Society his heir; the next of kin not knowing any thing of it, coming to take possession of the deceased house, was put back by those that were in it with this answer, The Apostles (sor so the Jesuits are called in those parts) were the heirs; whereupon the poor man full of resentment and grief cries out, O Jesus Christ, hadst thou had such Apostles about thee, the Jews never durst have taken thee, much less, crucified thee! But the trick put upon them by the Genueses was very handsome, when, after they had by their insinuations cajoled abundance of jewels from the richer Citizens wives, they were by the Senate, forced to return them to their husbands. See the Book of the Jesuits Conscience, and Spec. Jesuit. Mant. 8.  
Parag. 28. Nec non in multitudinem Populi se trahentes, as also insinuating themselves into a familiarity with the more ordinary sort of people.) from the court to the cottage, from the Shepherd's crook to the Sceptre, from the highest to the lowest, a Jesuit finds employment, it concerns him to know what is said, what is done, what consultations are carried on, what's concluded, at all times and in all places, from the wench that sweeps the kennel to the Princess in the palace. So that it is now come into a Proverb, that a Jesuit knows what Jupiter whispers Juno in the ear. And from this diving of theirs into the knowledge of all things, comes it to pass, that in those Cities where they are grown powerful, as Cullen, Aken, and others, no Magistrate is chosen, no Consul created, no person put into any public employment, no public edict passed, without the secret suffrage of the polypragmaticall Jesuit.  
Parag. 29. Familiaritatem cum mulieribus habentes, eá●que instruentes: desirous of familiarity with women, and instructing them.) Consonant to the Secret Instructions for the Superiors of the Society, which is the third piece of this Treatise: where see more as to this particular. In vain therefore do we expect another Order or Society of men wherein this Prophecy should be fulfilled, for as to what is said by the holy woman in this Paragraph, it falls so perpendicularly upon the Jesuits, that he is too much a partisan of theirs who denies it. This familiarity with women, a sort of creatures stilled with any thing, as it is of great advantage, so would they make it a privilege of the Society, and take it very unhandsomely and insolently done, that any other Monk or Friar should set footing where they have any thing to do, as encroaching on their peculiar Province. And indeed how far they have as to this point overreached all other Religious Orders, we need not quote books, but the observation of those who take more particular notice of their demeanours.  
But it may be said, all is pardonable, since the vow they have made of chastity exempts them from all suspicion of irregular conversation with ●hem. How tender they are of that, the discovery made in the first piece of this Collection, though coming from an exasperated, apostatised Jesuit, may in some measure be credited. When they are grown old, dry, exhausted, are become emeriti in the Venereal Militia, there may be thoughts of some such thing as a Vow; but till then, why should we imagine Prometheus such a churl to them as not to have furnished them with Livers, and all things requisite for the greatest of worldly enjoyments? Who desires instances of their Lubricities, may look into Speculum Jesuiticum, Page 196. 198. 199. 228. where among other stories is that of Sommerman the Jesuit, who being to cast an evil spirit out of a possessed Nun in Switzerland, made a shift to get her with child.  
But this familiarity of theirs with women proceeds from a pious motive, their instruction and edification of their souls. The world hath not forgotten their instruction of the Genueses and Venetians wives, and the consequences thereof. Had the Jesuitesses been confirmed, we should have had rare work between them; for what could not the joint endeavours of the suttellest wits of both sexes have effected? But it was another quarrel they had against Vrban VIII. that he dissolved the female Society by his Bull of the year 1621. upon which, one writ this Epigram.  

Foemineus sexus sociis immixtus Jesus,  
Transcendit sexûs munia foeminei:  
Non tulit hanc labem Urbani vigilantia Papae,  
Suppressit Socias, mox Sociósque premet.   
But what design they have in this familiarity (which is not for Lazarus but for Martha's sake) and private ●nstructions of Women, we are yet to look into. The holy woman tells us that it is .......  
Parag. 30. Quomodo maritos decipiant, et res furtiuè subtrahant, et iis tribuant: that they may beguile their husbands, and take things surrepticiously from them, and give them to their instructors.) Is this then the end of Jesuitical familiarity and conversation with Women? Well, let married men look to it, lest they come to those imaginary excrescencies, whereof their heads are not so sensible as their reputation. That may be thought one end, but she adds another undeniable cause, that they may f●lch from their husbands to supply them; Money, jewels, household stuff, etc. They have made it lawful for a woman to take money from her husband to buy her clothes and to game withal, and why should they not out of gratitude take somewhat the more, that they may have to bestow on them for their indulgence and good instructions? See Mystery of Jesuitism LET. IX. pag. 133. No question the Genueses remember both them and the instructors. Alas! what can that woman deny who is liberal of herself? Prudently therefore was it done by the Republic of Venice, who conceiving a jealousy, at the familiarity of the Jesuits with their Wives, to prevent the inconveniences that might ensue made a divorce with the Jesuits, causing those things which they had cunningly cajoled to be returned to the right owners.  
Parag. 31. T●llent namque res furtivas et malè acquisitas, et dicent, orabimus pro vobi●: for they shall take the things that were filched and unjustly acquired, and say, we will pray for you.) For the encouragement of those that are light fingered, they now know where to meet with receivers; but the misery is, they'll give them nothing but words for what they receive, though of ever so great importance. Prayer is a commodity they have lying by them, and will truck and barter with any other whatsoever, and gain by it. Why should they spend their breath, hurt their tender knees, and wear out their toes of their slippers for nothing? If they pray for you, it matters not how you came by what you give them for their pains.  
Parag. 32. Sic uti aliorum vitia curiosiùs ●egant ●suorum obliviscantur: so as that pragmatically discovering the miscarriages of others they may forget their own. for legant reading delegant, as most suitable to the humour of those who are anatomised in this Prophecy. Of their curiosity and pragmatical interloping into all men's affairs, somewhat hath been said already. They are in like manner the quickest sighted things ●n the world to spy other men's imperfections, and ●o fifth and winnow their vices, and think to hide their own deformity by pointing at the black patches of others▪ They are so far from covering, from curing or binding up the wounds of humane frailty in their neighbour, that he must not only expect to hear of what he is truly chargeable with, but haply to have that imposed upon him which he is not any way. Nay 'tis come to a probable opinion, that is, safe in point of conscience, to impose a false crime on one whom a man hath a difference with. See Mystery of Jesuitism, LET. XV. This is the constant character of all Hypocrites and Pharisees; in seeing other wens vices they are Epidaurian Serpents, when they come to their own, they are blinder than moles.  
Parag. 33. Heu tollent res miseras à raptoribus, praedonibus, furibus, latronibus, aut sacrilegis, ab usurariis, foeneratoribus, adulteris, haereticis, schismaticis, apostatis, mulieribus luxuriosis, lenonibus & lenis, à potentibus, perjuris mercatoribus, falsis judicibus, militibus, Tyrannis: They shall receive the wretched contributions of common rogues, highwaymen, Pirates, thiefs and sacrilegious persons, of usurers, extortioners, adulterers, heretics, schismatics, apostates, debauched women, such as manage the negotiation of lust of both sexes, of powerful men, perjured bankrupt Merchants, corrupt Judges, Soldiers, Tyrants) A fair harvest! and who would think these had only devotion or aught to bestow among religious men? What advantages can be made of them? who shall make those advantages? Who but those that pray for them and their success that they may have contributions from them? Whom should those people contribute to, but those who take abundance of pains to dress up maxims, to palliate their crimes, and to make that seem justifiable which most men look on with horror? Who are these most obliged to, but to those who facilitate the way to Beatitude, who enlarge the strait gate, who have the slight to make those things which were sins before not to be such now, and who have the art to reconcile the contradiction and inconsistency of probable opinions. See Mystery of Jesuitism, LET. V, VI, VII, VIII. and indeed any where. Accipe dum dolet, says the Physician, accipe dum adest, says the Jesuit, not examining whence it comes nor how 'twas gotten, 
Vnde habeas quaerit nemo, sed oportet habere.  Famianus S●rada, in his History of the Low-country wars, relates, that, in the year 1574. the Spaniards having laid a heavy tax on the inhabitants of Antwe●pe, the seditious soldiery exercised a pious liberality on some of the Religious Orders, bestowing on the Franciscans 4000 Guilders; but that the Jesuits were so far from seeking aught (an example the more remarkable because so rare▪ considering the humour of the Society) that a sum of money being brought as a present to their College, they at first refused it, but afterward received it. To that answers the story of a man, who entreated to sit down and eat with others, at first out of modesty refused, but afterward repenting, and perceiving the other forbore further importunity, asked the Master what he had said to him at his coming in, I entreated you, replied the other, to sit down and take part of such as you found, Oh, said he, now I understand and you, and so sat down, and fed like a Farmer. Or haply the reason of their refusal was because the Franciscans were presented before them; or haply because the first proffer was below their expectation. But of their modesty in that kind, Thuanus gives another example, where he affirms that they got such a sum of money out of the spoils of the city of An●erpe as built their College at Machlin.  
Parag. 34. Tollent etiam à principibus contra legem viventibus & a multis▪ perversis: they shall also receive from Princes living contrary to the Law, and from many wicked people.) From any that shall give them, it matters not what they are. But, as intemperance and irregular living makes a harvest for Physicians; and contention is the nursery of Pettifoggers and Lawyers, so are the miscarriages and exorbitances of Princes and great men the secret mines and revenues of the Jesuits. Father Cotton would not have had such an influence over Henry IV. of France, as not to ask any thing which was not granted him, had he not connived at his extravagances and breaches of the Laws, and acted the part of a Gnatho, instead of that of a Nathan. Nor should we now find them so much in favour and esteem with great men, were it not for their compliances and dissimulation.  
Parag. 35. Persuasionem Diaboli, & dulcedinem peccati, ac vitam delicatam, transitoriam & brevem, nec non satietatem, incondemnationem eternam, sectantes: being guided by Satantcall suggestions, and the pleasures of sin, leading a delightful life, (which must accordingly be transitory and short) even to satiety, to their own eternal damnation.) What can be said less of those who make sin a things so imaginary as that most men are innocent; who palliate all crimes; who maintain homicide to be lawful upon ever so frivolous occasions; who countenance equivocations, perjuries, breaches of trust, and the violation of contracts, who authorize calumnies and recriminations, and in a word, bring an odium upon the Gospel and Christian profession, by their manifest elusions thereof, then that they follow the suggestions of Satan, and are bewitched by the pleasures of sin? But that they are guilty of these things, the Books quoted occasionally in this Treatise, but especially that of the Mystery of Jesuitism, make evident.  
For the delicacy of their lives, what could the good woman have said less? Look on the sumptuousness of their Colleges▪ Gardens, Houses of recreation; people that would be more remarkable for their austerities then delicacies might content themselves with others. But indeed how can they be otherwise then delicate who are the ear wigs of Princes, and perpetually at the elbows of great men? But it's to be noted that this delicate life is transitory and short, it is indeed but just that that which delights should be momentany here, that which torments eternal hereafter, especially to those who prefer the pleasures and enjoyments of this life before the felicities of the next.  
But they shall be lovers of delicacy, even to satiety▪ says the holy Woman, to their cost, to their eternal damnation. For being overwhelmed with the pleasures of sin, and overflowing with the delights and accommodations of life, they must needs at last come to satiety. But what terrible noise is that of eternal damnation? What other harvest can be expected from the seeds of Satanical suggestions, sinful pleasures▪ and the enjoyments of this life? They who received the good things of this life are according to the Gospel to expect the torments of the other. But can this be the portion of Jesuits, new Apostles, a new order of Religious men, the companions of Jesus? It may, since that as the precedent part of holy Hildegards prophecy is verified in them, as hath been shown, it must be inferred, that what followeth, concerning the punishments due to such as she describes, must also by the same necessity be fulfilled.  
Parag. 36. Hae● autem omnia in eyes aperta & manifest a fient populis universis. And all these things shall be so remarkable in them, that they shall be discovered and become manifest to all people.) They have abused and deluded all the world, it is just their artifices and deceits should be made manifest to all. They may be said in some measure to have discovered them, who have forbidden the authors thereof an abode in their dominions, as Swethland, Norway, Denmark, England, Scotland, the Low▪ Countries etc. Their slights were discovered in Hungary, Bohemia, the principalities of Silesia, Moravia, Lusatia, about the years 1618. 1619. 1620. upon which they were forced to remove; but Frederick the V. dying and deprived of his kingdom of Bohemia, they were afterwards restored▪ and new Colleges erected. Manifest also are their attempts upon Henry the fourth, and the Kingdom of France, as the acts of the Parliament of Paris, and Tholouse, the complaints of Sorbonne, the differences between them and the Universities, the depositions▪ protestations and processes of the rest of the Clergy all over the Christian world, sufficiently testify. Who hat● the curiosity and leisure, may, to this purpose read the Philippick Orations spoken at Paris by Arnoldus, Menilius, Belloius, Brulardus, Dolaeus, Molinaeus, Mortvillarius, Marion, Pasquier; especially his Jesuitical Catechism. Nor was Poland insensible thereof, as may appear by the Oration of a Catholic Nobleman of that nation, concerning the expulsion of the Jesuits out of the Kingdom of Poland. To which may be added the consultations of the Peers of that Country, in a Parliament at Warsow, which may be read in the Jesuitical Mercury.  
Parag. 37. Ip●● porro de die in diem duriores & nequiores efficientur: Moreover they shall become more inflexible and worse every day than other.) Nature is not easily altered. Tell them of these horrid things as much as you will, they shall nevertheless continue to maintain them. Tell them of the extravagances of their darlings the Casuists, who have poisoned Christian doctrine with their pernicious decisions, they shall nevertheless countenance and maintain them. They were troubled at the Author of the Provincial Letters for ripping up of things formerly laid to their charge, never mentioning whether the things so urged against them were reform or not. 'tis a dishonour to the Society to retract any thing that's once advanced, to maintain it, though ever so pernicious▪ a glory. Those Satanical suggestions and pleasures of sin which they suck in in their younger years, are by time heightened to inflexibility and insensibility in wickedness. Jairigius tells us, that the most daring and confident are the most cherished, countenanced and preferred▪ He that having done a villainy, can glory in it, and outface all reprehension, and smother all remorse, is a person for any employment. Confidence is that they endeavour to outvie one another in above any, as knowing that to be without it, is the only way to be the derision of others. Upon their first coming into Cities how humble, how compliant, and complementing are they? But when they are once settled, what dare they not attempt?  
For their inflexibility. Who more hardhearted, who more inexorable? as if their bowels were surrounded with flint, especially where they are in any power. The Clergy of Portugal felt the weight of their indeprecability when Philip II. of Spain invaded that Kingdom. If they can get a Monastery from some other Order, into their hands, no entreaties shall ever get it out again. But of all, those are most to be pitied whom they keep in subterraneous caves, or starve, or beat to death, as may be seen by the short ensuing piece. Their inhumanity towards Charles, son to Philip II. of Spain was such, that it could never be known how he came to his death, though in pr●son. The cruelty they exercised upon Stanislaus Kostha of an illustrious family in Poland may be seen in Raderus a Jesuit, in the life of Canisius cap. 13. which yet they say was done upon an account of mortification. But it happens to most thus mortified as to the horse mentioned by Hierocles, who put to try whether he could live nine days without meat, died the eighth day of the probation. But most deplorable and crying is that account of the poor exposed Orphans of the Hospital in Bourdeaux, to show that no consideration of humanity can prevail with their adamantine hearts.  
Of their growing worse and worse, that is, continuing in a constant course of wickedness, it's a thing clearer than to need proving, only this may be said▪ that their insolence, pride, impiety and obstinacy is come to such height, that they are formidable even to Popes themselves, as may be seen in the history of Poza, in T. de Vergas c. 15. 16. of which kind there are in the same Author examples, C. 24. 39 55. 57 how they treated Sixtus Quintus, how they abused urban VIII. may be seen in Speculum Jesuiticum p. 228, and 229. of their unmercifulness towards the rest of the Clergy, See Thom●s de Verg●s c. 10. 11. Spec. Jesuit. Mant. 6. 9 15. 16. So that if that ode of Horace had been a Prophecy, they would have verified it,  

Aetas parentum, pejor avis, tulit  
Nos nequiores, mox daturo●  
Progeniem vitiosi●rem.   
Parag. 38 Et cum seductiones & iniquitates exploratae suerint, tunc cessabitur eis dari: and when their deceits and iniquities shall be discovered, then shall men cease to give them.) Since as the precedent paragraph assures they grow every day worse and worse, how can it be but that their seductions, artifices, and iniquities should at last come to light, to their confusion and the satisfaction of others who will be glad to know by whom they have been deluded, that they may accordingly trust them another time. Thus when England, Scotland, and the rest of the places before mentioned found them out, they shook them off, and would give them no more. Nay, if this prophecy sail not, other kingdoms will turn them out, and will be so far from giving them aught, that what they have, even those feathers which they have borrowed from the rest of the Clergy, wherewith like the Horatian crow, they strowted so much, the alms due to the poor and indigent, the presents that are made them out of robberies, rapines, confiscated goods, etc. shall be taken away from them, and distributed among others, as it happened to the Knight's Templars, in the year of Christ M. CCC. XII. When the Sponge is full it must be squeezed. Spiritual goods, diverted from their proper use, are like eagle's feathers, consume all others near them.  
Parag. 39 Et tunc ibunt circa domos famelici, & ut canes radibi, submissis in terram oculis; And they shall go from house to house with hungry bellies, and as mad dogs, having their eyes fastened on the ground) That the end may have some allusion to the first institution of the Society. But why as mad dogs? It seems then that though reduced to these extremities, they will not give over their barking at, and biting of other men's fame. But what a sad change will this be! How insupportable will it be to those that have lived in abundance, in delicacies, and have quarrelled at nature that there were no greater enjoyments, to struggle with the miseries of life and malice of fortune. So that it will be no miracle, if according to the words of the Prophecy, they grow impatient and fall into madness and exasperation, and so became in a manner mad dogs; yet having their eyes fastened on the ground, for that will be the time of their visitation, the time of their tribulation and chastisement.  
Parag 40. Contrahentes cervices suas velut turtures', ut pane satientur: wriggling their necks like Turtles, that they may be filled with bread.) But these wriglings these cringings, these insinuations and submissions will come too late, they will be little the better for them; people will suspect them to proceed from artifice and dissimulation. They shall make a doleful noise like forsaken Turtles, men shall hear; but neither regard nor help them. To what end then are all these submissions and compliances? that they may be filled with bread; bread, dry bread, course bread will now go down, and they find a difficulty to get it. Where shall then be the tender pullets? where the exquisite dishes of fish? where the sumptuous collations and banquets? where the march pane, the march pane I say, whereof there were such quantities found in your College at Aken, when it was rifled by the Citizens? No, now course Westphalian bread, that hath endured the torrid zone of the Oven for three days together, and is baked almost into brick, will be welcome.  
Parag. 41. Tunc clamabit populus super eos, Vae vobis miseri, filiimoeroris: Then shall the people cry out unto them, Woe be unto you wretches, the sons of affliction.) but a just retaliation, that those who brought so many others to misery, sorrow, anguish, should at last be reduced to the same extremities themselves. What pity can they expect when fallen into exigences, who, having, by their crafty counsels, brought others into want, stand and laugh at their calamity? This you must expect, that it may be fulfilled, what is said, you shall weep, but the world shall rejoice and laugh.  
Parag. 42. Vos mundus seduxit: the World hath beguiled you.) And they the world, therefore they may shake hands. The world was that you doted on, the pleasures and enjoyments therefore dazzled your eyes, it took up all your thoughts to heighten the delights thereof. But now it is possessed of all your goods, hath deprived you of all your former accommodations, and leaves you to weep and bemoan yourselves.  
Parag. 43. Diabolus vestrum ora infr●enavit: the Devil hath put a bridle into your mouths.) to hinder you from speaking and teaching the truth. No, you think it more advantageous to have maxims calculated for the humours of all men, to divert them from the ways of truth, then with sincerity to preach it to them. You surround truth with clouds of lies and errors, and so it comes to pass that while you make it so much your business to deceive and seduce others, you are yourselves also overreached by another who it seems is craftier than you, and can put a bridle into your mouths.  
Parag. 44. Carovestralubrica, & corda vestra sine sapore: your flesh is frail, and your hearts without savour.) For the lubricities of your flesh enough hath been said already. But not only your flesh, but your lives, ways, doctrines discover your frailty, and your want of the solid foundation of good and whole some doctrine. And because your hearts are without savour, God hath cast you up, as meat without salt▪ You should have been the salt of the earth, but because you are found to be without savour, you are cast into the dunghill to be trod under men's feet.  
Parag. 45. Mens vestra vaga fuit, & oculivestri delectabantur in vanita●ibus & insaniis multis: your minds were wand'ring, and your eyes delighted in vanities and many extravagances.) The perfect character of a pragmatical nature, intermeddling and interloping in all men's affairs. As if she should say, you have an oar in every man's boat, you are amphibious animals, your thoughts are ever wand'ring towards the temptations and delights of the flesh; you mind only the things of this world, you make it your main business to heap up wealth, you are ambitious of worldly honour, you think all other people despicable. What vanities do you not follow? All your actions are vanities and the effects of pomp, affectation, extravagant magnificence, hypocrisy and Sycophancy, as hath been already shown.  
Parag. 46. Venture vester delicatus dulcia fercula appetit: your delicate bellies long for dainties.) you are of those who place felicity in the enjoyments of the belly. 'tis to sacrifice to that Deity, that you haunt great men's Courts and Kitchens; it was out of an extraordinary tenderness to your stomaches, that in the infancy of the Institution you were so exquisite in making rules for the Cook▪ and in taking care that the knives should be clean and sharp. There is a pleasant Story in the second part of the Jesuitical Mercury giving an account how the Rector of the German College at Rome was in perpetual martyrdom for the cause of God. That he daily died for the cause of God, when others write of him, that abounding with all the accommodations of life, and distempered by an excess of the enjoyments of fortune▪ he extravagantly desired to be accounted a Martyr, saying, I die daily for the cause of Christ. I never knew any, says the Author, no not any of the sacred Consistory of Cardinals, whose condition, laying aside the expectation of the triple Crown, might be preferred before that of this man. He hath under his jurisdiction, and as it were at his beck, the most illustrious and most noble of the German youth, and such as are at no great distance from the Empire ready to obey his commands. The revenues of the College, (which amounts to 200000 Crowns yearly) he disposes of at his pleasure, not giving an account to any of what he either receives or expends, unless to the Patriarch of the Jesuits, that is to himself. Wine he drinks, such as in comparison whereof nectar is not nectar; bread he eats whiter than the brains of Jupiter. Flesh, fish, and all that relate to nutriment the choicest in their kind and season. And I remember it happened one day, that having invited two divines of the order of S. Dominick, and resolved to entertain them in the Gardens belonging to the German College, he caused three of those eight boys, which (whom the College maintained for singing) for the heightening as well of the voice, as to show their excellent skill in singing, to be disposed into so many trees near the place where the entertainment was, and like nightingalls to sing while they were at dinner, and all as it were to give the Dominicans an instance of the felicities which the Jesuits enjoyed. To this might be added several other examples of their Luxury and gluttony, but the shortness of our remarks on this prophecy admits them not. Their own Marian● betrayed too much as to this particular even in his days when he says the Jesuits are lovers of deliciousness, and not able to bear the want of worldly conveniences. And, that they are not sick and die through overmuch pains taking and austerity, but through their intemperance and irregular lives▪ And that the Lay-brothers among them, that is the beasts which the others ride upon, are not content if they feed not like Lords sons. There is a pleasant story of the late Prince of Condé, who being present at the taking of certain fresh water fish of extraordinary greatness of the kind, would needs have it sent to the market, and an excessive price set upon it, to try who would, like Aristippus, be so extravagant as to give it for so small a fish. Divers demanded, but were as soon deterred by the price, till at last the fish would have been returned, had not the Jesuits taken it at the price set, and sent it to the College. The Prince having an account what became of it, makes a visit to the Rector much about dinner time, and would needs dine with him, which the other would have avoided, alleging they were much unprovided for the entertainment of so great a Person, to which he replied, Come come, Father, I know what you have, you have such a fish, naming it, that cost so much; and so leaving them to the confusion of their Luxury and dissimulation he departed. No, there is no people in the world eat better, drink sweeter, lie softer, or have more attendance than they. So that it was handsomely said of a German Nobleman, That those of the other mendicant Orders were great fools, who, by feeding on herbs and scraps, lying on mats and benches, going barefoot, and breaking the sweetness of their midnight rest, hope to force their way to heaven, when the Jesuits, flowing with delicacies, and endeavouring nothing so much as their own ease and enjoyments, are no less confident of their coming thither.  
Parag. 47. Pedes vestri veloces ad currendum in malum; your feet are swift to run into evil.) To do mischief, to raise dissensions, to scatter pernicious maxims. they are Pegasean Coursers, indefatigable Mercuries: but to do the contrary, slower than snails and tortoises. They run over the world, as Christ said of the Pharisees, to make a Proselyte, that is to make him ten times worse than he was before. They have travelled both sides of the World; but to what end? to be the disturbers of peace, the trumpets of war. What have they not done in France▪ Italy, Portugal, Poland, Hungary, Bohemia, Germany, Transilvania, nay, in Turkey itself among the Christians living there? What a fate is it that hangs over them? Nothing can be attempted that is notorious for the mischief and exorbitance of it, no sedition, no plot, but they are thought some way or other engaged in it, so that they are complained against of all sides. Orthodox and Heterodox, Catholics and Heretics, all are dissatisfied with them. So that the man's opinion of the Devil may not unfitly be applied here: being demanded what he knew of him, he answered, that for his part, he had no acquaintance with the Devil, and could say but little of him by his own experience, but that by what he had heard of him, that is by the general complaints of all against him, he must needs be an arrant Knave, in regard it was impossible all should be mistaken. The application I leave to him that will bestow his thoughts on the parallel.  
Parag. 48. Mementote cum eratis apparenter beati aemulatores, pauperes divites, simplices potentes, devoti adulatores, perfidi traditores, perversi detrectatores, sancti bypocritae, veritatis subversores, nimis directi, superbi effrontes, doctores instabiles, martyrs delicati, confessores lucri, immites calumniatores, religio●i avari, humiles elati, pii duri, mendaces dulces, pacifici persecutores, simplicium oppressores, malarum sectarum, per nos denuè exco●titatarum, adinventores, misericordes nequam, amatores mundi, venditores indulgentiarum, spoliatores benesiciorum, oratores incommodi, conspiratores seditiosi, suspiratores crapulosi, desideratores honorum, zelatores crimin●m, mundi raptores, insatiabiles praedicatores, applausores hominum, seductores foeminarum, seminatores discordiarum. Remember the time when you were in appearance blessed oemulators, poor yet rich, simple yet powerful, devout but flatterers, perfidions traitors▪ perverse detractors, pious hypocrites, subverters of the truth, over direct in your ●ayes, proud, shameless, unstable teachers, delicate Martyr's, covetous confessors, unmerciful cal●●●●iators, religious for filthy lucre's sake, humbly insolent, of an inflexible piety, insinuating liars, peaceable persecutors, oppressors of the weak, introducers and authors of evil sects, mischievously compassionate lovers of the world, Merchants of Indulgences, robbers of Benefices, impor●●ate Orators, seditious conspirators, sighing but out of gluttony, ambitious of honours, criminally zealous, graziers of the world, insatiable Evangelists, applauders of ●●n, seducers of women, sowers of dissension.) Ah Hildegard, what a sad recapitulation is this! They ●re it seems very forgetful of what they are reproached with since they must be thus minded of it again ●ith a memento. If there be any good in them, thou ellest us, it is all apparenter, in show, in appearance, ●om the teeth outward, pure personation; what is ill, ●all and essential. They know the world is dazzeled ●ith appearances▪ and that few make strict inquiries ●to things; and it is more advantageous to please and ●mour the former, then satisfy the latter. But ●ough this description of them hath been demonstra●d in the former Paragraphs, yet doth the repetition ● it seem to inculcate something more, and consequent● require some short explication. She says they are; Parag. 49. Beati aemulatores; blessed amulators;) ●ey are indeed thought blessed by many; but what ●ppinesse, what felicity it is to emulate, to envy, to ●●k at other men's worth, as they only are desirous ● it, so theirs be the reward. The inconsistency of the ●ords betrays their emulation to be base and back ●ting, whereas such as are truly blessed envy none, de●ct from none: but how liberal they are as to this ●●ticular, hath been already shown, as thinking God ●d nature in a manner unjust to bestow any thing of orth or excellency on those that have not some relatif to their Society.  
Parag. 50. Pauperes, divites: poor yet rich) To pretend poverty is easy, but how far they are subject to the inconveniences of it, nay how they make th● name a stalking horse to all the delicacies and enjoyments of this li●e, hath been sufficiently shown already. They are such poor people, saith S. Bernard, ● want nothing. See more. Parag. 7.  
Parag. 51. Simplices potentes; simple yet powerful▪ Their habit would raise in the simpler sort of peop● an opinion of their simplicity, and harmlessness; b● there is a double heart within, the long cloak hath m●ny folds, and the quadrangular cap is lined with t● fou●e cardinal vices before mentioned. Parag. 22. 2 24. 25. 26.  
Parag. 52. D●voti adulatores: devout but flatterer's▪ Devotion is only that part of the show which is exposed to amuse the simple spectators, who know ● that all is moved by the secret engines of hypocrite and dissimulation. See Parag. 14. and others.  
Parag. 53. Per●idi traditores: perfidious Traitors To what end should they insinuate into all men, di● into Prince's secrets, wander up and down the wor● but to betray and make their advantages of all the have to do with. Of their perfidiousness and tre● cherries, see more▪ Parag. 4.  
Parag. 54. Perver●● detra●●atores: perverse detractors.) perverse, irretractable, inconvincible detractors; no state or condition, religious or politic● ecclesiastical or civil but hath felt the badgers tee● of their implacable detraction. Who would▪ see mo● as to this point, may consult Parquier's Jesuitical C techis●e.  
Parag. 55. Sancti hypocritae; pious hypocrites. up● the same account as they are blessed ●●ulators; in appearance, they seem to be pious, but behind the c●taine they are quite other persons: to be what th● seem would destroy all; See more, Parag. 8. etc.  
Parag. 56. Veritatis subversores; subverters of the truth.) by their false explications, distortions, corruptions, mutilations, dispunctious, pernicious interpretations, equivocations, absolute defiance of the truth, and assertion of falsehood. See Parag. 18.  
Parag. 57 Nimis directi; over-direct in your ways.) What the holy Prophetess means in this place is somewhat doubtful; but if we may conjecture, it is not, nnlikely this you would have the world believe that you are rigid Catoes, living strictly according to your Institution; you would be thought to do all things by the rule of just and right; you would have the reputation of Aristarchus' eyeing the imperfections and miscarriages of others; but truly considered, it will be found an argument of your being insolent opinionative, and as the prophecy goes on,  
Parag. 58. Superbi: pro●d.) insupportably arrogant, even to the assumption of the highest, but withal the humblest name that of the ever-blessed ●ESUS, and living so disconsonantly thereto. See Pa●●g. 2. and 8.  
Parag. 59 Effrontes: shameless. So far from ha●ing any remorse upon the discovery of your crimes, that after frequent reproaches you persist in them; See Parag. 9 10.  
Parag. 60. Doctores instabiles; unstable teachers.) As to those things wherein the truth is to be maintained, ●ou are full of evasions, elusions and tergiversations: ●ut when you engage upon the maintenance of maxims ●nd opinions that are destructive to humane society and good manners, your obstinacy is notorious to all the world. Unstable, that is not constant to any place, ●ut somewhat relative to him that compasseth the ●arth.  
Parag. 61. Martyrs delicati; delicate Martyrs.) citable to their lives and entertainments, such as thereof we have an instance in the Rector of the German College, Parag. 46.  
Parag. 62. Confessores lucri: covetous confessors.) having a greater respect to the gain accrueing there by then to the glory of God; minding rather their own temporal, than the spiritual advantage of their penitents. See more as to this particular; Parag. 3. 16. 20. 22. 25.  
Parag. 63. Immites calumniatores, unmerciful calumniators) Ah blessed Hildegard! how true a Prophetess art thou in this character of them? Hadst thou been to give us the true specifical difference of an Ignatian spirit, it would not have been more compendiously done. Catholic and Heretic, Trojan and Tyrian, it matters not, if they stand in their light, shall be sure to feel the stinging of their viperous tongues. Nay even those other religious Orders, and with them the Clergy, whom it might be thought they should have some respect for upon the account of their being of the same character, they implacably hate and persecute. Nay Kings, Princes, and Popes are not free from their satirical invectives. For a further confirmation of this, consider their Christian behaviour towards the Religious Women of port-royal, and the JANSENISTS; Mystery of Jesuitism, LET. XI. XII.  
Parag. 63. Religiosi avari; religious for filthy lucressake.) What can they not do who are able to make two things so incompatible as religion and covetousness to consist together. But of their avarice so much hath been said, as clearly makes them incapable of having any reality of Religion. See Paragraph 3. 6. etc.  
Parag. 65. Humiles elati; humbly insolent.) such another character as the former, whereof one admitted the other must be cast off as being inconsistent in the same subject. See what is said, Parag. 2. 7. 8.  
Parag. 66. Pii duri: of an inflexible piety.) As to this particular, though much might, yet were it superfluous to add any thing to what is laid down, in Paragraph. 18. 25. 28.  
Parag. 67. Mendaces dulces: insinuating liars.) They are able to lay people asleep with their lies, they are the guilt pills, which they make the simple imprudently swallow.  
Parag. 68 Pacifici persecutores; peaceable persecutors▪) holding peace, and an olivebranch in one hand, a stiletto in the other: disciples of Joab, and imitators of Judas; wounding in the midst of their kindness, betraying with their care●ses. They would be thought the greatest friends that can be to peace, and fasten the persecution on others: which humour of theirs see perfectly displayed in the Factum or Remonstrance of the Curez of Paris, in answer to The APOLOGY for the CASUISTS, among the Additionals to the Mystery of Jesuitism.  
Parag. 69. Simplicium oppressores; oppressors of the simple.) As long as there be simple people to be overreached, oppressed and trod under foot, as long as there shall be Jesuits, we need not be to seek who shall do it. See Parag. 4. 5. etc.  
Parag. 70. Malarum Sectarum per vos de novo excogitatarum adinventores; Introducers and authors of evil Sects. There is certainly in this somewhat that's highly prophetical. There were a sort of people, called by some INIESUATI, as if a man should say Jesuifyed, who got together first, at Sienna in Italy, about the Year 1365. or some few years later. They were afterwards called APOSTOLICI. Apostolicks; but their Order coming in a short time to nothing, they were succeeded by the present JESUITS. So that Saint Hildegard seems to intimate as if the Jesuits should introduce and revive that expiring Order; unless it may be thought to have some allusion to the THEATINES, by which name the Jesuits are called in Spain and Italy, because of the resemblance of their habits.  
Parag. 71. Misericordes nequam; mischievously compassionate.) To palliate crimes, to countenance exorbitances, to study maxims for the encouragement of evil doing, is a kind of compassion that will prove fa●all to those whom it is shown to. There is a certain compassion in a common whore, or a ravenous soldier, who think they oblige, when they leave any thing, and tak● not all.  
Parag. 72. Amatores mundi; Lovers of the world.) to which may be added, and of the vanities and enjoyments thereof. They are in the world, and the world in them. See more, Par. 18. 28.  
Porag. 73. Vendit●res indulgentiarum, Merchants of Indulgences.) Here some may doubt whether this Prophe●y be to be attributed to the Jesuits, since they go not from town to town, and from house to house selling and trading in Indulgences? Who is troubled with that scruple is to know, they are not indeed a sort of peripatetic Pedlars to carry them up and down the Country, but cry them up and celebrate them in the pulpit, whereby the traffic of that commodity is extremely improved.  
Parag. 74. Spoliatores bene●iciorum; robbers of benefices.) Of their conscience and carriage as to this particular, and what artifices they have to grasp all to themselves; See Parag. 27.  
Parag. 75. Oratores incommodi; importunate Orators.) Such was Commoletus, and Herean at Paris, one in the pulpit celebrating King-killers, the other in his public Lectures making homicide lawful. Such was F. Boezius at Cullen, who wasted one sermon in inveighing against maids that wore red stockings, and another in the commendations of Hyssop. To these may be added the great ornament of the pulpit James Beaufes, whose character may be found in the second piece of this Collection. To this head may be referred their trivial catechifing of children, whereof this is one question  
Quest If you had Luther, Calvin, or Beza in your power, what would you do with them?  
Answ. One says, he would dispatch them with a kni●e, another with a dagger, a third with a bodkin, a fourth with a hammer, a fifth with a pistol; oth●rs that they should be drowned, others, cast from some high place, others hanged, others otherwise treated. And thus do they trif●le away several hours together: but what will not serve children and superstitious old women?  
Parag 76. Conspiratores seditiosi: seditious conspirators.) for which they have, in many places, accordingly suffered. In France they have been more mercifully dealt with then in England, where, till London-bridge either sink into the River that runs under it, or suffer another conflagration, will be seen the relics of those seditious Martyrs. See Thuanus, in several places, and Pasquier's Jesuitical Catechism, l. 3.  
Parag. 77. Suspiratores crapulosi; sighing, but out of gluttony) What people think the effect of devotion is but thebelching of a full belly, and the discoveries of overcharged stomaches.  
Parag. 78. Desideratores honorum; ambitious of honours.) Upon this account is it that they are so desirous to be saluted in the streets; for this reason would they be called Fathers, that they might be honoured as such. They would be accounted the companions and comrades of Jesus, Apostles, Rabbis and Masters, that they may be reverenced and respected as such; and as they are the last of all Orders, so would they retain so much of monastical observance, as to be thought more worthy than those that went before them.  
Parag. 79. Zelatores criminum, criminally zealous.) To smother crimes by favourable maxims, to maintain what is most unjustifiable, to enervate the law of Christ, is an effect of their zeal and tenderness for mankind. There may be a certain zeal even in evil doing: but what scale they place their zeal in, whether of good or evil, it concerns them to take care, since that, as it is found heavy or light, they shall have their reward.  
Parag. 80. Mundi raptores; graspers of the world.) the pure children, as the Scripture terms them, of this generation, they extremely out-wit the children of light. A man would think by their habit, institution, profession and deportment, that they had shaken hands with the world, but it seems they are as much in it as ever they were. The world is their study, their darling, they mind nothing so much, for which reason Passeratius, in his Oration calls them Harpies. See more of this head, Paragraph 3. 6. 18.  
Parag. 81. Insatiabiles praedicatores; insatiable teachers.) Something consequent to the precedent Paragraph. They are before compared to a beggar's Wallet, that is never filled; to the Sea, which though it receives all rivers, is not satisfied; to hydropic persons, who the more they drink the more dry they are; such, of whom, it may be said, 
— Semper locus est & pluribus—  See further, Parag. 3. 6. 15. etc.  
Parag. 82. Applausores hominum; applauders of men.) Was there ever such a description of men? Jesuita est omnis homo, say they; Saint Hildegard sets them forth as if they were all men. One while they were emulators, another, devout; another, religious; another, traitors, here they play the claw backs and parasites. The reader, I hope, hath not forgotten what hath been said of Father Cotton, Confessor to Henry the Fourth, but the prophet pronounces a Woe against such Applauders of men, as, sowing cushions to their elbows encourage them to sin. Parag. 14. 20. etc.  
Parag. 83. Seductores foem●narum; seducers of women.) As long as there are Women in the world there will be serpents to deceive them. Of their performance in this kind, see more elsewhere.  
Parag. 84. Seminatores discordiarum; sowers of sedition.) An oracular conclusion! what's related of the infernal furies, of the Eris of contention, of the Goddess and the golden apple, is indeed but a 〈…〉 the discords, dissensions, heart burnings, jealousies, 〈◊〉 bicker, which they are incendiaries of between Magistrates and subjects, Princes and people, husbands and wives, parents and children, and all relations, as if it were their design to dissolve the bonds of humane Society, and bring all things to their original confusion.  
Thus much by way of brief remark upon Saint Hildegard's description of the Jesuits; which how pertinently applicable it is only to them, what hath been alleged doth in some measure demonstrate. But she proceeds to some admonitions and notes of what must in probability be the consequences of the fullfilling of her Prophecy, on which somewhat may be further observed.  
Parag. 85. Bene enim gloriosus Propheta Moses in cantico suo cecinit: for well saith she, hath the glorious Prophet Moses sung in his song. conferming her own prophecy by the authority of Moses. To all which we may add what an anonymous Author hath collected in the characters of the Jesuits, in IV. Centuries, out of holy Scripture and others writers. Whereof, see Physiognomia Jesuitica.  
Parag. 86. Gens absque consilio & sine prudentiâ: A sort of people without counsel and void of prudence.) Having characterized them elsewhere for the craftiest and most subtle sort of people, and such as are incredibly well read in slights and circumventions, it might be wondered how s●e comes here to say, they are void of prudence. But the knot is soon untied. They are without right and sound counsel; hay want, as to good counsel. Evil Counsel, as the proverb says, falls heavy on the head of the giver. They are indeed crafty and acute, but in order to mischief. The devil hath bewitched them, the delights of the world hath dazzled their eyes. Their prudence is worldly, and that is foolishness in the sight of God. They are said to be imprudent here as in the first Paragraph they were said to be an insensate sort of people.  
Parag. 87. utinam saperent, & intelligerent & novissima praeviderent. O that they were wise, that they would understand, and take care for their latter end) A Christian and compassionate wish, but here is the misery, that the Jesuits will not be persuaded it concerns them, and so slight the advantages they should make of it. They are of those who while they seem to be over wise and over-careful and over▪ provident, mind nothing, and make no provision at all, that is, as to what concerns their latter end. For being wholty taken up with the things of this world, it is no great wonder, if they neglect what belongs to true wisdom, and understanding, and the care of those things that relate to their dissolution. For as geese and other tame fowl, which, by reason of their fatness and cramming up▪ are uncapable of any high flight: so they, having their thoughts fastened on things below, such as the building of sumptuous Colleges and pallacies, heaping up of wealth, improving by hook or by crook, the revenues of the Society, and the seeds of happiness hereafter being choked by a profane Solicitude here, that of Christ condoling the state of Jerusalem, might pertinently be applied to them, Didst thou understand, even in this thy day, the things that belong unto thy peace; etc.  
Parag. 88 Aedificatores in altum, & dum altiùs ascendere non poteratis, tunc cecidistis▪ Builders up on high, and wh●n ye could ascend no higher, ye fell.) Dishonour and disgrace is the consequences of pride; their high thoughts and defignes will be brought low enough. But to take the words of the prophecy in the literal sense, their magnificent structures, their high built edifices sufficiently betray their high minds and projects. But, saith she, because you could ascend no higher, ye fell: what else could be expected from such as are perpetually climbing up, but that, being gotten so high as they think it a shame to be brought lower, they should break that which cannot well be mended again. ye fell, saith the holy woman, denoting the certainty of their fall; ye are fallen in some measure already, many Countries have cast you out; in the rest you are tottering, and upon the brink of the precicipice, ready to receive an irrecoverable downfall.  
Parag. 89. Simon's flight into the air, his fall and death is thus laid down by Nicephorus, l. 2. c. 36. Because he said to Peter the Apostle, with whom he had great contestation. Is thy Christ therefore any great person because▪ he ascended from earth to heaven? That's a thing I can as easily do myself. And immediately, stretching forth his hands, evil spirits sustaining him, he was carried up and down. Whereat Peter much troubled, prayed to God in his heart, rebuked those wicked powers, which had taken up the Magician, and commanded them to depart from him. Upon which Simon falling down headlong is broken to pieces. This was the end of Simon Magus and his Magic. The parallel will be more apparent in these particulars.  
1. Simon was a Magician, a great Master in delusions and enchantments: they are well wishers to the Mathemati●i●ks, they countenance Conjurers, and have laid down favourable maxims for such as shall seriously study those which not only either Christians but even Heathens have condemned and prohibited as unlawful Sciences. See Mystery of Jesuitism, LET. VIII. pag. 115. 116. If they countenance, if they encourage, why may they not practise? That sad oversight of Father Cotton rung all over France. Who hath a mind may see the story at length, with the questions he intended to have made to a possessed maid, too long to be here inserted, in Speculum Jesuiticum, pag. 106. 107. 108. 109. though not so largely▪ as in a Book entitled PHYSIOGNOMIA JESUITICA, printed in the Year 1610. It is also related by Thu●●●s lib. 132. where he says that the original came at last to the hands of Hen. IU. to whom F. Cotton was confessor.  
2. He bewitched men with his delusions, making them to see things otherwise then they were▪ How much they endeavour to cast a mist before men's eyes hath been already shown, and is apparent to all the world, in that, though they maintain what is most horrid and destructive to Christianity, they will nevertheless have a reputation of sanctimony, austerity and devotion beyond all others.  
3. He contested with Peter the Apostle; they oppose the doctrine of all the Apostles.  
4. He was ambitious of the worship due to God; they would be terrestrial Gods, the companions of Jesus.  
5. He would derogate from the ascension of Christ into Heaven: They pretend miracles, but done in such places as few will visit to disprove them.  
6. Sustained by evil spirits, he fled up on high: how probably they would make use of the same assistance to accomplish their high designs, their own Maxims sufficiently discover.  
7. What does there remain, but that as Simon, was, by the prayers of Peter, brought down and broken to p●eces; So they, by those of pious men, should be defeated of their hopes, and disappointed of their ends, when they endeavour things destructive, not only to the generality of Christians, but even to themselves▪  
Parag. 90▪ Sic & Vos per seductionem, nequi●ias, mendacia, detractiones, & iniquitates vestras corruistis. So are you fallen down, through your seduction, wickedness, lies, calumnies and iniquities.) Through your own iniquities, saith holy Hildegard. You will be so far from having any thing to charge others with, that, on the contrary, it will be a certain torment to you, that you slighted their advice, and reform not your ways upon the discovery of your exorbitances and impieties▪ No, their ruin proceeds not from the designs of others upon them, but will be the effect of their own mischess, seductions conspiracies, delusions, detractions.  
Parag. 91. Et populus di●et Illis, Ite doctores perversitatis, subversores veritatis: and the people shall say unto them, Go ye teachers of perverseness, subverters of the truth.) Possible! Shall they be laid so open so naked, shall they be so anatomised, as that the people, the brainless multitude, sensible of their malice, artifices, cheats, lies, calumnies and iniquities, will cast them out and triumph over them. Get you gone, says the people, ye teachers of perverseness, you have poisoned us long enough with your pernicious doctrines and tenants, our eyes are at last opened to see your abuses and extravagances. Depart from among us ye subverters of the Truth: ye shall betray us no longer by your pollutions and prevarications. But of this hath been discoursed more at large, Paragraph 15.  
Parag. 92. Fratres Sunamitidis: Breehrens of the Sunamite▪) The story of her is to be read, 1 Kings chap. 1. but it were to be wished they were as free from Women as David was from her: they should no● be guilty of so many breaches of the seventh Commandment, as they are.  
Parag. 93. Patres h●retic●pravitatis; Fathers as to heretical depravedness.) If to be obstinate, and inconvincible, in an erroneous and pernicious opinion, be any thing of ●in to heresy, or be any disposition thereto; they are not injured in this character. They will maintain any thing of that nature till they grow Fathers in it, and if advanced under that authority, it must not be quitted. But if they are the Heretics, we must needs quit those whom they calumniate and persecute as such. Now the JANSENISTS may know where to retort the HERESY so much laid to their charge, and lay it at their doors who are most clamorous against it. 'Tis in like manner from this obstinacy and depravedness that they have such contestations with all Universities and Parlements, and that so many of their books are censured and burnt; though many more would come to that destiny, were they writ by any other then Jesuits, whose prevalence in the Court of Rome exempts their books from the doom that falls so heavy on those of others, though few know for what.  
Parag. 94. Pseudo Apostoli; false Apostles.) The denomination of Apostles they are highly ambitious of, and accordingly have it among the Portuguizes and the Indians; but i● we may believe our Prophetess, they are false ones, not to be trusted, who run where they are not sent, and preach where they are not called, and give a good reason for it.  
Parag. 95. Quiâ simulâstis vos vitam servare Apostolorum, nec tamen in minimo vitam illorum implevistis; because you pretended to live according to the example of the Apostles, but ye have not in the least observed it.) As to the denomination, ye ●re indeed Apostles, but as to the thing itself, as to the charge and burden consequent to that dignity, you are not such. He that would have the name of an Apostle, aught to live suitable to that name: but for such Apostles as are only nominal, suppositious, or rather false ones, it is a sin to▪ bestow on them the name of Apostles. But 't o make it more manifest, let us but make a general division of Apostles into the trne and false and by a clear parallel see whether side they are to be ranked on, whom this Prophecy aims at.  
1. The true Apostles were called by Jesus, and sent about the world for the conversion of those that belonged to the house of Israel; these are a sort of pragmatical intermedlers who run where they are not called, and preach things inconsistent with the sacred provisions of the Gospel.  
2. The Apostles contented themselves with the general name of Christians, not arrogating the title of companions to Jesus: these slighting the common appellation of Christians, will needs assume the title of Socii, companions, of Jesus.  
3. The Apostles were so far from persecuting others, that they suffered persecution themselves; those, who stand so much upon their being of the Society of Jesus, make it their business to persecute and crush Christians, especially such as are eminent for their piety and excellencies, and engage so much as may be the secular powers of the world against them.  
4. It is not any where read, that the Apostles either built or lived in royal palaces: the new Apostles build as many royal palaces as they do Colleges, where they live splendidly, not after the rate of persons devoted to poverty, but suit ably to the magnificence of Kings and Princes.  
5. The Apostles were not burdensome to any, but avoided it above all things, because none should take offence, imitating therein their Lord and Master▪ who was so much to seek as to the accommodations of this life, as that he had not what the fowls of the air, and the foxes are not unfurnished with; the Jesuits worry all the world by their insatiable importunity, grasping even that which should fill the barking bowels of the poor and sick.  
6. The Apostles were poor fishermen and tradesmen, such as whose brawny hands laboriously earned what they put into their bellies, as Peter, Paul, etc. the Jesuits are grown wealthy beyond either Crassus or Croesus.  
7. The Apostles preached up subjection to the higher powers, because they are of God: these not only dissolve the relation between People and Magistrate, by being the incendiaries of rebellions, tumults, and defections, but celebrate, countenance and encourage those that lay their sacrilegious hands on those anointed ones, and attempt their lives, absolve those that do it, swell up their martyrologies with their names, and make them equal with the Patriarches in Heaven.  
8. The Apostles admonition and command to wives was that they should be subject to their husbands; the Jesuits teach them to be Quaquers, to do the contrary, and by their insinuations and familiarity with them, advise them to be false to, and filch from their husbands, that they may the better gratify their Evangelists.  
9 The Apostles preached humility, patience, long-suffering, as the greatest demonstrations of true Christianity: these have found out maxims to countenance men in their ambition, and irregular passions, by teaching them that honour is to be preferred before all things, and that to vindicate it, a box o'th'ear, a hasty word, a gesture, is ground enough for a man to spill the blood of his brother, for whom Christ sacrificed himself, and shed his.  
10. The causeless calumniating of one's brother was a thing in the Apostles days wholly unheard of: these have made it so innocent, and so safe in point of conscience, that if that be overthrown, all moral Divinity is destroyed. But to what end to dress up such a catalogue of inconsistent Tenants, to show the vast difference between the Apostolical and Jesu●icall doctrine, when there is hardly any article wherein they absolutely agree?  
Parag. 69. Filii iniquitatis, scientias vestras nolumus; ye sons of iniquity, we will have nothing to do with your sciences.) The people, as they are more and more illuminated make still greater discoveries of them and accordingly betray a greater aversion for them. As if they should say▪ time hath been that we were bewitched by your Learning and seeming excellencies, but, now we have found out the cheats and artifices thereof, we shake hands with you, defy your further acquaintance, and will not be trepanned by you. But▪ blessed Hildegard● will no milder term than sons of iniquity express their villainies and thy indignation? No, they must endure it, they are the words of the Prophetess: she does not call them simply wicked, but sons of iniquity or perdition. The son, we know, is the heir of his Father's possessions; if then they are the sons of iniquity, it is but fit they should carry away the inheritance of iniquity. Now what that is may easily be conjectured: for if those who are the conductors of others in the ways of righteousness, shall shine like stars in the firmament of Heaven, it follows, o● the other side, that those who corrupt such as shall corrupt others, so as it were to poison all mankind by the propagation of iniquity, and are accordingly the sons of iniquity, shall burn like inflamed brands in that part which is opposite to heaven. A sad and eternally deplorable inheritance.  
Nolumus scientias vestras; we will have nothing to do with your sciences. Be it granted you are the most learned, the most experienced, the most diligent, and the most successful guides and Tutors of youth, we will have nothing to do with you nor your Learning, for you are the teachers of iniquity and perverse things, the subverters of truth. Your science, as was said in the beginning is an airy, imaginary science, your sanctity nothing but personation; you are without shame or the fear of God before your eyes. There are indeed five Arts in which you are beyond all degrees of further perfection, Adulation, Seduction, Envy, Hypocrisy, and Calumny. But all will prove unprofitable, when the multitude hath discovered the vanity of your Sciences, and say they will have nothing to do with ●hem.  
Pa●ag 97. Nam praesumptio elata vos decepit: for an insolent presumption hath deceived you.) Presumption is indeed an enemy to study, and hinders the progress of science. Nor is it only ● hindrance to the advancement of Learning, but also to the improvement of Piety and the works thereof: for where presumption, and that attended by insolence, hath planted itself in the mind of a man, it debars true Learning and the acknowledgement of Christ, from being entertained there. The Jesuits indeed have that opinion of themselves, and would have all others think no less, that they only have admission to the divine Mysteries, they only hold a nearer correspondence with JESUS, to them the Blessed Virgin communicates herself, and dictates their books, as Mascaregnas professes of himself in that Treatise published by him, in the year 1656. whereof there are some propositions laid down among the Additionals to the Mystery of Jesuitism, that they only and no other are to be heard; but this arrogance, this presumption is that which hath deceived them, and whereby they have deceived and will deceive others, till it be discovered.  
Parag. 98. Et insatiabilis concupiscentia subvertit erroneum cor vesirum: and an insatiable concupiscence hath subverted your erroneous hearts.) Covetousness is indeed the root of all evil: this hath been the destruction of many Cities and Countries, and will be the ruin of all addicted thereto. Besides the covetousness of wealth, there is also a covetousness of honours, dignities, pre-eminence, commonly known by the name of Ambition: and this is a disease the Ignatian Fraternity are as deep in, as ever Myriam Moses sister, or Gehazi the Prophet's servant were in the Leprosy. Hence proceed their insinuations, and court of Kings and Princes, their consultations and communications with the people. To these may be added a third sort of covetousness, which is concupiscence, or the insatiable pursuance of fleshly pleasures. And this is divided into two branches, one relating to things appertaining to the Belly, the other to what is not much below it; of their performances as to all which, how well they acquitted themselves, may be seen by what is alleged in the precedent Paragraph. But the holy Prophetess saith, that by these several kinds of concupiscence, their erroneous hearts are subverted. Nor indeed could it be otherwise; for where Covetousness, Ambition, and the pleasures of the flesh are predominant, it will inevitably follow, that a man's heart must be subverted. They cast a darkness over the intellectual part, eclipse that particle of Divine inspiration that should illuminate a man, and put out those sparkles of Virtue that they lie under the embers of humane Reason.  
Parag. 99 Et cum in altum, ultra quam decet ascen●ere voluistis, justo Dei judicio, de●rsum, in opprobrium sempiternum cecidistis. And when you would have ascended higher than you should have done, you fell down, by the ●ust judgement of God, into eternal reproach. What can ●e said less of those, who pretend to reform God in his ●ord; who prefer themselves before all learned men, ●nd spend their censures on them; who vent their satirical humours against Popes and Emperors; who ●ould regulate Kings; who assume to themselves an authority over men's consciences, and make what they ●lease to be sin or not to be sin, who would grasp he whole world's wealth, who build royal palaces, ●ho reform studies and books, and presume to toss ●nd turn all things as they please themselves; what can ●e said less of such men, such as are formidable to the ●ighest as well as lowest, then that their aims are too ●igh, and that according to the just judgement of God, they should be tumbled down into sempiternal reproach, to the final ruin of their temerarious pretensions? For so shall the certainty of the divine sentence long since pronounced against such be made manifest, that whosoever exalteth himself shall be brought low: and that of the Poet confirmed, 
— Tolluntur in altum  
Vt lapsu graviore ruant—   
And thus much shall suffice by way of descant upon this authentic Prophecy of Saint Hildegard. Many other things might have been alleged, but have purposely been omitted, parley for brevity sake, partly out of modesty and a tenderness to the persons here characterised, out of a hope that, upon so moderate a discovery, they may tak● occasion to reform the miscarriages laid to their charge, and, if it be possible, by a surprising change of deportment, stop the mouths of all Adversaries, and make it appear that they are not the men, but that we are to expect others, in whom this Prophecy may be absolutely fulfilled. What hath been said, is only by way of remark, or short annotation, and not as a Commentary which would have swelled into a just volume, as done out of no other design then to lay the Prophecy at their doors, who, in the apprehensions of most, and upon serious consideration of what is produced against them to justify it, are the more justly chargeable therewith; nor hope of other effect, than what is laid down by Saint Augustine contra Faustum, lib. 1 cap. 3.   

Sicut vestra intentio est Semi-christianos quos decipiatis, inquirere; sic nostra intentio est Pseudochristianos vobis ostendere, ut non solum Christiani peritiores vos convincendo prodant, sed & imperitiores vos cavendo proficiant.  
FINIS.   

Errata.  
page 1. l. 8. r Ligue. p. 14 l. 34. r. as. p. 31. l. 12. r. related. p. 36. l. 28. r. thousand▪ p. 52. l. 21. r. Gentlewomen. p. 75. l. 8. r. concerned them.  
P. 6. l. 21. deal that▪ p. 12. l. ●2. r Provinci●lat of. ●. 14 l. 3●. for pressed r. passed. p. 16. l. 21. r. evasions. p. 1ST 3. r. wash his▪ p 23. l. 21. for an. r. and. p. 25. l. 13. for of▪ ● in. p. 30. l. 22. for Nor. r. Now. p. 40. l. 36. for are r. as. p. 45. l. 15. r. stuck. fill the blank in the fourth piece. p. 19 They affect to wrest their necks. in the preface to the fifth Treatise for Justification. r. Institution▪ in the last piece p. 22. l. 34. r. All, all, all.