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 T. Dring, and are to be sold at the George in Fleetstreet, near S. Dunstan's Church. 1648.   

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 fare 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 proceed 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 Beaufes, 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, etc.  
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 proceed 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 hanged 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 Maxims, 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 immediaely 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 Rufforum 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, forbidden 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 among 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 own 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 with them, precisely in that Country where I have known them, and remove not the seat of the war into Spain to defeat them there, nor yet into Italy to engage them there. I make my own party good where I am set upon, and the same Province, which hath pretended to put in an Endictment against me, shall have the shame to be brought upon the SCAFFOLD, for the crimes it is guilty of: The arms I make use of against them in this Book, are no other than what they themselves have put into my hands▪ the wounds they shall 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 enemy's ●f 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 hide 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 them so much against me, hath made them stark mad, and the rage they are in at my conversion hath put them upon such courses, that they think fire and sword ordinary things to persecute me withal. If the DECLARATION of my Faith, lately made, with all Christian modesty, not casting the least dirt upon them, hath stung them so, as that they endeavour my death for it, what will the SCAFFOLD do upon which I 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 71   

Of the second Treatise.  Chap. I. 
Showing the reason of my writing, after the excellent refutation, published on my behalf by Monsieur Vincent p. 1  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 IU. 
Giving an account of the proceed 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 44  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 proceed, 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 of 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 among them, I was for some days guilty of Sacrilege. In order therefore to their design, which is, to raise in men's minds a prejudice against my person, they perceived that they had need of an Impostor to feign, of a Forger, to falsify, of an impudent person, to vent things without any shame, and lastly must employ against me a man of no reputation, that he might not fear the loss of any.  
These underminers of all States and Governments, a Body of men which like the Trojan horse is full of Dolophus' and Mirmidon's, are well furnished with Calumniators to defile both pulpit and paper, with the blackest detractions. Had it been as requisite to find 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 eminent for his imprudence, to traduce me, the difficulty had been much greater, And therefore I must say their choice hath proved very fortunate to me, but fatal to themselves: for there is no impartial man either within the Society or without ●t, that is acquainted with James Beaufe's, who cannot testify this truth, that, search 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 person 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 shall contain an Answer to the Calumnies of James Beaufe's, a Priest of that Society. I writ both conscientiously and with a sense of Religion, and am rather 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 might afterwards let all the world know, what ordures, what impurities they hid under the long cloaks of their Hypocrisy.  
The eternal God therefore, in whose presence I writ, is my witness, and those, whom I was most particularly intimate with, can tell, that I was resolved to be silent, and enjoy the quiet of my own thoughts, but their implacable fury, as is known all France over, forces me to put 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 th' s 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 proceed. 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 of 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 Liberality. 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 which 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 thousand 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 hath, with an excess of liberality, bestowed on them in several places up and down France. And yet all this 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 force 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 our 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 cut 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 d●mme-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 bonfire of them, and in that place sung Te Deum, with the victories of the Emperor and King of S●ain, 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 Frenchman, 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 tacet 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 can 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 governed 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 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 ●etters that were left of his name, that it had been the effigies of Francis de Valois, Duke of Alancon. I was not a little moved at it, and without mentioning the thing I came to propose to the Rector, I shown 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 would you have taken in it; they cannot endure the very pictures of the Princes of France. This signifies not much, you'll 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 Fabricius, at a banquet. This man was, by Nation a German, and companion to Denis l' Espaulart in his preach in the time of Advent, in the town of Fontenay le-Comte. 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 Grandfather 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, and 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 hid 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 with 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, forbidden 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 penknife, 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 the 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 great Minister of state, bought up abundance of them, and having made them up into packets, sent them to divers 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 be 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 hearty to God, not that he would prosper his majesty's Arms, but that he would stay the course 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 well affected French men say of those that persecute the state even in their prayers? If they consider their proceed 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 loaden with benefits thereby. From the acts of hostility which they exercise against 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 indictment 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 Manor 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 Gu●enne, 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 B●urdeaux, 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 ●●gage 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, and 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 Till c 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 h●d 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 h● 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 th●s 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 look 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, hide them in his Closet, to the end hay might be witnesses. Having so done, he got the taid Riviere to his Chamber, and entreating 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 〈◊〉 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 fare, 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 inscensed, it was ordered ●y 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 Antidote, 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 Antidote 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●è etc. Of those that are still of it, Peter Dubois is yet living, and in the college of Bourdeaux: Arno●d Bohyre, who was the Commissary appointed by the General, is also living, if they are not dead within th●se seven or eight months. Thus have I given undeniable proofs as to this business, to the glory of God, and the discharge of my conscience. The bus●●●sse of the Till● hath been since taken into consideration by the Parliament of Bou●deaux.  
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 possessed 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 Ligugé, within the Diocese of Poitiers. But here I confine myself to the discovery only of great and enormous crimes.   

CHAP. IU. The I suits 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 As●alorite, 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 exercis d 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 wi●● haply be a very difficult matter to persuade them tha● 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 wi●● conceive a jealousy, that there may be some kind o● 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 a in the presence of God, to examine the state of affairs and after I have communicated my own opinion an● knowledge of the business, to leave you to be th● judges thereof.  
Those who do live, or at least have lived but som● few months in Bourdeaux, know, that in the great stree● that lies upon the Ditch, not far from the Guild ha● of that City, there is an Hospital, appointed for th● reception of the Pilgrims of St. James, as also for th● reception, entertainment and education of such children as either the necessities, or the cruelty of th● Mothers advises them to leave in the streets or h●gh ways. The benefice destined to defray the Charge of that hospital is of a vast and very noble revenue and was bestowed upon the Jesuits with all the dutie● and privileges belonging thereto, in such mann● that they cannot justly deny either entertainment 〈◊〉 such children as are found, or Lodging, relief, an● appointed charity to Pilgrims. The Jurats of th● City, who in the quality of public Magistrates a● 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 ● 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 of 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 of 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 pass 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 t● lead a better life, making a virtuous resistance against certain Ruffians that would have had their pleasure 〈◊〉 her, they were so exasperated at her refusal, the 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 〈◊〉 the College, and gave him a faithful account of wh●● I had seen with my eyes, adding that the Syndic w●● obliged in conscience to make inquiry about th● crime, and legally to prosecute those that were guilt of the murder committed on the body of an expose● 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 no● in Paradise, and therefore, what necessity is there to squander away the revenue of the college to revenge a crime the hath delivered it out of the miseries of this world. I ha● made too much noise to be called a second time to an● such service, I spoke too loud, the lay-Brother w●● charged not to call me any more, so that ever from th● time they have employed, in this last ceremony, ● certain ancient man named Ignatius Lentillac, who i● since dead of an Apoplexy.  
One single circumstance is enough to discover enormous crimes, and put the civil Magistrare into the tract of Truth. One drop of blood scattered by chance upon the  of a murderer gives much light to find what he hath committed. What I have said deserve● to be taken into consideration, and certainly there is 〈◊〉 Citizen of any worth or that any way concerns himself in the public good, but will cry out, that th● Magistrates are obliged to take notice of what passes in the administration of that Hospital; I dare undertake that if things were legally and strictly examined, 〈◊〉 they ought to be in a business of this consequence, 〈◊〉 ●ill be found, that, of thirty innocents' that are received into that house, (no longer a house of charity, but ● slaughter-house of cruelty) there shall not be three ●ive at the years end. I appeal in this case to the consciences and sound judgements of the Judges, whe●●er without a general mortality, it is possible so ma●y children should perish, and not be either cruelly ●illed, or dispatched hence more gently by some secret ●●vention, which, after they have pined away for cer●●in days, carries them insensibly away. It would be thought, that, according to the ordinary rate of morality, of ten children that are born in the Commonwealth, the better half should live some years: and ●o speak suitably to the common course of humane occurrences, it may be said, that of ten there do not ●ie three within the year.  
It is further to be considered that these little exposed one's are the more to be pitied, for that it was ●ot long before that they had with some difficulty escaped death in their coming into this world, for had ●hey been weak and unlikely to live, their mothers had not exposed them in the streets. I never heard ●f any that they found dead. The shrill crying of many ●f them who thereby awaken those that have their Cells ●owards the streets, is an evident argument that they ●re strong and lively. The swathing-cloaths wherein ●hey are found very handsomely wrapped, their names written and put into their bosoms, or instead thereof ●alt, if they have not been baptised, and other little circumstances, arguing that the Fathers and Mothers ●●id all they could for them, do sufficiently signify, ●hat, though they are forced to forsake them, yet they doubt not but that they are safely disposed into a good ●nd 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 o● money, by some faithful Mediator, to the Procurator or to Brother Philoleau, and had entreated then 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, a●● a certain tenderness for the reputation of those maid● whom they have had their desires of, are content t● be at the charge of all things necessary for the entertainment of the fruit o● their own bowels; and 〈◊〉 such cases, the Jesuits are not only no losers, b●● 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 horseleeches 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 nurse● and children must starve.  
Hence comes it that within a little time after out o● 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 ou● 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 redeemer of mankind, who sometimes out of the bowels of thy infinite love and indulgence saidst to thy Apostles Mat. 19.14. Suffer little children to come unto me and forbidden 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 ones baptised into thy Faith, and to starve them in a Christian ●ity, in a time of abundance and plenty, and this in wealthy hospital purposely built by the charity of ●ome good men for their entertainment? And all this ●hile their Murderers live upon their cost, and grow ●t upon their revenues.  
Another way they have to dispatch them, which is ●o less convenient than the former, in order to their ●esign, is, to put them out to debauched women, such ●s endure a certain martyrdom for their lust and lubricity, in the diseases consequent thereto, and such as ●n whom the French Pox is a familiar and pardonable infirmity, by which means these little babes come to ●uck poison in stead of milk. To which may be ad●ed another trick of these cattles, viz that having ●eft them crying on the ground or in their nests for a ●ong time together, without ever taking them up, it ●s so long ere they get them suckled by some wholesome and charitable woman, that it is easy for a man ●o conjecture, nay indeed, to be confident, that they ●ather wish them dead then alive. The other more mysterious, and more horrid ways will be discovered ●o the Judges, when they shall be pleased to call them ●o 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 ●ittle exposed infants, and to put them to miserable deaths, they have found out a way to ga●n money in ●hat troublesome employment, and make an advantage of that which they ought to do out of duty. All ●he world knows that they have removed all causes ●elating to this Hospital to be tried at Grenoble, which ●hey 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 ●udge 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 with all very chargeable, obliges those, 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 ha● received more money in one year since the causes wer● removed to Grenoble, than he had done in twenty before. But especially if some Scholar or Merchan● falls into their clutches, who either would not o● durst not undertake that journey, to make his ow● defence, they treat him so unmercifully, that the● squeeze out of him as much for one child, as they wil● make to serve for half a dozen.  
There's no necessity I should entreat the Judges, 〈◊〉 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 the● that of Abel, and there is no reason in the world tha● 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 a● not to find Magistrates to revenge their death and ashes.   

CHAP. V An information put in against the Jesuits of th● Incontinency they are guilty of in thei● Classes.  
IT is only for the bright eye of Heaven to shed in 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 those pitchy reflections of vice and filthiness, without being defiled thereby.  
Ignatius Loyola, hath, to speak 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 Mary, 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 frivolous 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 personations in the business of devotion, infer, that by a certain elevation of spirit they were soaring up into the sanctuary of the Divinity, as eagles do into the bosom of the sun; but I can, on the contrary, assure you, 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. Let 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 effeminacy, 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 behind 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 greater 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 over the rest one after another, and so ending with that of Fontenay, I should discover in every one of them some beastliness 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 these 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 Bourdeaux, 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 infamous 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 chaste, 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 sheep 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 forbear to name) for whole years together, five or six times a week, nay, many times 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 day upon the cultivation of their Souls, when they 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 it not been for 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 Raoul, 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 Bonnet, was upon a visit, to take the same pleasure with one of his penitents. The same F. Raoul 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 with a married Gentlewoman; and had surprised them in so much disorder, that the Woman, who came to open the door, was as red as fire. At the first beginning of the College of Fontenay, when the Jesuits went single, one of the Society, whose name was Galopin, who was come thither out of the Low countries, 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 caution of those Zelots, with so much earnestness, and withal with so much hazard of being discovered, that he was surprised in the acti n. Francis Robin, one of the most prudent men of their Order, made it very much his business to cover that ignominy; But the business broke forth with 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●ert Rousseau, being upon the Mission at Nerac, had such frequent conversations, and that with so much privacy, both as to active and passive visits, with his Taundresse, 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 justify 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 Gentleman 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 cajoled by that Jesuit, who notwithstanding his being guilty of such an infamy, 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 departed 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. For when these two lecherous Elders, had sifted out of the poor wench by way of confession, (let the world 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 for which he hath begged pardon on both knees of Arnauld Bohyre his Provincial. I forbear to mention the disgraces and infamies which this Brother Coadjutor frequently fell into, one whereof was that, having gotten one of their Tenants maids with child, he was by the judgement of those that had 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 times 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 be 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 Friars 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 more 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 deal 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, Precedents 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 immensity, there is a happy necessity lies upon us to live according to the rules of Justice and right reason, since that whatever we do, 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 fare 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 be a sufficient preservative against all abominations in that place. Thence hath it happened, thence does it 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 fifty 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 very act, by Father Morin, who cannot deny what I now affirm, 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 think that the Churches of Poictou, are designed to be the dens of these Thiefs and the receptacles 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 heard what passed, 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, th●t the maxim should be observed, si non castè saltem cautè.  
In the same College was found John Surin locked in ●he Sacristy with a young Gentlewoman, whom he lo●ed, doing his devotions to Venus' just behind the Altar on which they pretend 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 made their complaints to a discreet man of their Order, that P. Reignier had, by his beastly interrogatories, provoked them to sin in their Confessions, & 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 man 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 lose 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 the 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 passions. 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 ●nder the mask of devotion, to make a prey of chastity; ●n 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.  
I Here is no crime so hidden, saith Jesus Christ, but at last it cometh to light. The Order of the Jesuits ●ay be said to have been for some years like a spacious ●eld covered with snow, the whiteness whereof con●ealing equally the beauty and the dirtinesse thereof. ●ut now that the Sun of righteousness hath darted his ●ore perpendicular rays upon that delicate whiteness, and comes to dissolve that pretended snow of sanctimony, he with the same labour discovers their ●●hinesse and dunghills. Thousands of times, have heard the most tender of the reputation of the Order, expressing themselves to this purpose, That, if any ●ne of those who quitted the Society should discover ●he story of Petiot, our disparagement in the world ●ould be irreparable. If it so happen that the infamy ●●ll reflect on them, it shall be by accident; for my ●art, I have no other design then the furtherance of ●od'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 ●hat hath ever been accounted among those of his robe, ●r one of the most modest and reserved. The Panegyric which he writ, when he taught Rhetoric at ●ourdeaux, upon the taking of Rochel gained him a ●reat fame; and those employments which the Pro●inciall have since put him upon, by making him ●reacher in the most eminent pulpits, have made his ●erson 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 ca●● 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 o● 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, a● excellent Humanist, and famous preacher. Vices appear with greater lustre when they are found in th● most eminent men of an Order. This illustrious ma● was of the professed house; preached at the Church o● St. Projectus, in Bourdeaux; and because he would not be thought idle in the interval between Adven● and Lent, he sometimes went to the confession-seat● as others did, rather out of thoughts of diversion the● devotion, and more to fasten on some prey then to convert sinners and instruct souls. A voluptuous person prosecutes his lustful desires where ever he comes, even through grates and lattices. This man who in the Pulpit seemed to be a Saint, and was an Asmodeus i● 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 sigh● took so much fire at the eyes and ears, when he looked upon her, and heard her speak, that, contrary 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. Th● wench, who it seems, was somewhat in necessity, considering she was a servant of some quality, finding he● self so much made of by a person whom she heard every where celebrated for his great worth, thought herself 〈◊〉 a fair way to happiness, and reciprocally conceived 〈◊〉 much tenderness and affection for him, that she ●●s no less punctual to meet him at the place appointed, than the Sun is to bless our Hemisphere ●ith the gladsome day at the ordinary hours. To ●escribe the little shifts that passed between these two ●overs, and the mutual caresses wherewith they entertained one another during that little leisure, would ●●ke up too much time, it is no hard matter to imagine, considering the violence of their passions, what might ●e the effects of their first meeting. There needs ●herefore no more be said, then that there was no ●●nner of feeling, which the wench did not freely ●●ffer from him, nor any pleasure which she received ●ot from him, even to the closest embraces. One thing ●nly there was that much troubled them; that is, ●hey were obliged ever and anon to go and see if any ●●ranger came near to disturb their enjoyments. In 〈◊〉 word, not to defile too much paper with so nasty a ●●ory, the wench hath since related to three or four ●esuits, that Petiot had kissed her, embraced her, felt ●et, etc. Nay so far as, that, effundens seman in manum ●us, (O excess of abomination ●) sa●d to her. See ●y dearest, ex quo Luto nascuntur homines. The author of the book called the Desirer, had not certainly ●ver read or heard of such stories as these, when he ●aid that the Porter of Monasteries was a venerable ancient man whose name was, The fear of God. Were ●●e to write now, he would certainly except the Colleges of the Jesuits, which though they bear in their frontispieces, the name of ●ESUS, crowned with thorns ●r beams of light, do not put those that live within ●hem 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 loc● 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 h●● 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 maid's cloa●hs into a packet, retaining the upper part for a wascot, put on the boy's , and getting a bundle of little walking sticks, pretended t● 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 ●●m liberty (as he alleged, for that I appeal to ●●mselfe) to make what advantage he thought fit of 〈◊〉. These scrupulous Hypocrites, whose brazen consciences will not stretch to the least discovery of those ●esignes, which are communicated to them in Confes●●ons, tending to the murdering of Kings, make ●o difficulty to betray the secret of the same con●●ssion, to ruin their Brethren, especially if they be 〈◊〉 a more eminent quality and greater abilities, as ●is man was. Pitard, who was not very backward 〈◊〉 to amorous inclinations, when, during the time 〈◊〉 his residence at Rochoir he got a Gentlewoman to ●●me every night to his Chamber to dance, had, out 〈◊〉 prudence, forborn to take any notice of the misdemeanour, which this unadvised Confessor had re●●aled to him: but the wench, missng her enjoyments ●●th Petiot (who had been sent to accompany the ●●shop of Xainstes in his visit) began to talk very loud, ●●d had a second time declared in Confession, to Peter ●●omas, that she had lived eight days within the Pro●●sed House with that Preacher, and gave out, that ●ee would acquaint the Bishop of Bazas with the ●●sinesse, if they gave her not the sum of money ●●ich he had promised her when he tempted her to ●●ughtinesse.  
This second Confessor kept the secret of auricular ●●●fession no better than the former, for he came to ●●ancis Labrousse and myself, who were then his Colleagues in the Cardinal-Mission, to ask our advice how 〈◊〉 should be have himself in a business that was likely 〈◊〉 derogate so much from the reputation of the Society. ●ur advice was, that it were requisite the wench ●lated by way of ordinary discourse, what she had ●●d before under the secret of Confession, otherwise 〈◊〉 were to commit one evil by discovering another. ●he wench, upon his persuasion, did it, and declared ●●e business to me with so much conviction and ingenuity, that I could not make the least doubt but that she had been in that Chamber. She gave an exa●● account, through what Galleries she had passed, to●● how many stories there were to go up into it, wh●● kind of closet there was within it, how the be●● stood, what stuff and what colour the furniture wa● 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 hide 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 th● Superiors, yet did I smother it, not without muc● trouble in conscience, to see so many impious wretche● betray a double secret, viz. that of nature, and that o● Confession, merely to seem Hypocritically zealous and observant of an Institution, prejudicial to public Fidelity. What I did then, out of prudence, a● being a Jesuit, I now, being none, think it no less 〈◊〉 declare. This wench was a servant, in Carnan-street, i● Bourdeaux, borne in Reole in Bazadois; she was fist● 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 tim● that she threatened Peter Thomas so much to divulge these villainies, she was in service with the Regent of th● place.  
From this short relation the world may easily judge whether that house dedicated to Saint Francis Xaveriu● which these Hypocrites of the Society by an Anton●matick expression call, The holy House, does not r●ther deserve the name of the most eminent Brothel House in the City. No doubt but it will be thought such by those that shall call to mind what I have sai● before of Rousseau, who was the superior of it, o● Olive, who had some relation thereto, when he playe● ●hose noble pranks at Port-Saint Mary, and of Peter Guales, who was one of the most famous Confessors ●here. 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 ●heir Charities, entertain so many Religious Satyres ●n the heart of their City, to take notice of these ●hings.  
Had I not confined myself to give an account only of those things that happened in Guienne, I might ●elate the story of that Rector of Languedoc, who ●ooke in a poor blind woman that was begging an ●almes at the gate, kept her secretly in his Chamber for three months together, till at last, being cloyed with ●er, 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 o● Lions, is turned to ashes in a night. Carnal Lov● hath in it much of the nature and qualities of fire, i● ever gains where it takes, and grows greater still a● you supply it with matter. That of the Jesuit Petiot, which from small beginnings grew up to that height o● insolence we have mentioned, set his heart so prodigiously on fire, that he came not any where, bu● 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-mayds, have had designs upon the Mistresses, have had deal 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 deal with them; and those I could also name, if the respect, which I own 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 their 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. The 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 infirmities 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, found by the inhabitants, busy with the Baker's wife 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 lose, 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 at, 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 confession and to say Mass for her in that place, if she 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 proffer 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 sleights 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 last 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 Maids, 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, bring me pen, ink, and paper, I will recommend you 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 the 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 intent, 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 Mombas 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 found 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 these 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 uncleannesses, 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 Devotion. 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 Ausoni 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 maleficiati. 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, whereof 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 roots so deep in their minds, that they invent execrable crimes to dispossess their Rivals. I can testify myself that Pinot and Lab●urier were so fare 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 with him, and consequently, that he drew the greatest part of their custom to his Shriving-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 Providence, 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 Duchezne 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. It 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 not, I conceive, any man of judgement that will not acknowledge this truth.  
Having received from Rome, a Relic of S. Francis Xaverius, they called a conclave, wherein it was considered how that Bone might be so disposed as to bring in out of the purses of the de●outer sort of people a 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 to be of massy silver. But Rousseau, the Author of the Project, 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. Thecheat 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  employed a certain great Lad that was a Scholar in the College, to prepare, 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, had 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  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 Noyer than Rector, and Bertrand Valade, digged up the instruments, such as, hammers, bellows, and other utensils, which they had buried under ground, the more to conceal the crime, which yet God in his justice hath found 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 impression 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 fury; 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 off 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 l were, 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 ignorance. Hath he denied his consent for the uniting of some priory to the revenues of the College; The same person, how considerable soever ●e may be in himself, is not in their esteem any thing proportionably to what he was before, and they make ●o more account of him in their domestic discourses, ●nd visits, then if he were but an imaginary piece of prelacy, that signifies nothing in the Church▪ I shall ●ot 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 Enemies of the Hierarchy, ●gainst the most illustrious, the Lord primate of Aqui●aine, the late Archbishop of Bourdeaux; as also against Lyt●lfi 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 f●ith, 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 by't. 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 〈◊〉 good turn done them. Monsieur de Ville Montei hath ●een 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 ●n. in Rochel, made great presents to the College of Poitiers, maintained them against the university, always countenanced them by his authority and In●erest; and yet, (I speak it in the presence of God) he ●oes not escape their bloody revile and calumnies. When the Provinces, whereof he now hath the superintendency, petitioned the King that he might be restored ●o his former Employments, I have known some Jesuits, ●hat expressed a more than ordinary dissatisfaction there●●, and countenanced the discourses of those that were adversary's to that great person, and that with so much ●ndiscretion 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 luxe in the tongue, which two Fathers, above all the ●est, 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, ●hould be spoken of every where with much honour, & ●hat only those, whose subsistence was in a great part the ●ffect of his good offices and liberality towards them, ●hould be the most violent in speaking against his reestablishment.  
'Tis generally known all over France what extraordinary obligations were put upon the Jesuits by ●he late Duke of Espernon, as having been one whose solicitations contributed more to their reestablishment in France, after they had been deservedly ●anished thence for their crimes by the most honourable parliament of Paris, than any other man's whatsoe●er. 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 w● thy 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 affront 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 Chabana● 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 Xainto●g, they have had another difference with h●m since, for that he had built his fair house of Plassac upon some part of ●he lands belonging to the said Abbey, and forced him ●o pay therefore, seventeen thousand Livers. Thus ●s it remarkable, that God hath sooner or later a punishment to be inflicted on those, who further and countenance the Order of the Jesuits, a generation of Vipers so destructive to the universe.   

CHAP. XIII. Reflections upon the twelve precedent 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, and all the Residences which ●he Jesuits are possessed of, all over the universe, and made inquiries into the crimes I charge them with, ●nd convict them of, in the precedent discourses, the mischief were not inconsiderable, nor the confusion ●ight to a Body, which, out of a pure regard of its outward profession of Sanctimony, if it could not avoid ●ll disorders, should not certainly have degenerated ●o far as to wallow in so great a number of crimes, and ●hose 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 ●eaches not all those of France, for I have not been in ●hem all, but is confined only to the Province of Gui●nne, 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 wh●ch 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 ●he Society of JESUS, should not be more justly ●alled the Society of MALEFACTORS.   

REFLECTION V and last.  
When a man hath read and diligently examined what 〈◊〉 contained in this little book, I am confident there will be no necessity of my putting him in mind, that the ●esuits themselves forced me to this discovery, and that ●t very much concerned in point of honour, to endeavour my disparagement as much as might be, as well ●y 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 ●rom among them, so to avoid all meddling with them, ●nd to shun the first sallies of their exasperation, yet at ●ast 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 con●ecture, 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 solemn 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 together, 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 satisfaction, and fixes it in a firm and  confidence, is, that the eternal God, who hath begun his work in me, 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 ha●ed by the enemies of Jesus Christ and his Tru●h.  
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 proceed 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 had 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 heart. This enrages and exasperates the man so fare, 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 De●il 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 i● enough to thrust in one or two into every period, he musters up thirteen or fourteen altogether, a● 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 hand 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 profession, 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 hearty 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 can, 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 penalty 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 own 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 adversaries, 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 writ 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 hisse. 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 ha●e him any answer. Besides, it is further to be considered, tha● Monsieur 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 th● universe. That sh●ll 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 mayst 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 proceed 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 ●mong the learned, then as one eminent for his confi●ent ignorance, though his perpetual gagling raises in ●hose, that know him not, an imagination that he is ●uilty 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 ●ut 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 ●oble College of S. Macaire upon the Garonne, there ●o teach one of the lowest Classes, with the assistance ●f another, whose name is Salabert.  
This pretended Refuter of the Ministers is so excellently well skilled in the Greek Tongue, that I defy ●im, not to interpret, but to read a page of any Greek Author, without stumbling thirty times; and for this ●hallenge which I make to him, it is no hard matter for him to refute it, for there's no more to be done, but ●hat 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-hellizing, very great scandal in the College ●f Bourdeaux, where I than was, the Provincial was ●●rced to pack him away thence to Pau in Beard, ●ere to prosecute his nudies, after he had caused ●im publicly in the Refectory, to receive discipline, ●uring the whole time, that a Miserere was read. ●he employments he is put upon, are proportionable ●o the account they make of him. All his business 〈◊〉 Ruffec, for four years together, was only to ●un up and down the Villages thereabouts; and were ●t not that he makes it so much his business to gain 〈◊〉 little reputation by endeavouring the refutation of ●he 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 ●ny one, whence it came that he was appointed to ●reach 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 ●he 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 rolled up like a dish clout under his rme. If the tears of the Audience speak the praises of the preacher, as St Hierome says, this ma● 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. Th● town of Fontenay shall confirm what I say, where on● Lecturer preaching the last year, he would needs, i● the midst of his Sermon, ridiculously fall a singing, as i● were to personate some poor old woman, that wer● singing of a psalm; porters and tradesmen laughed a● 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 same Sermon he made very diligent 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 a● his impudence, but let it be observed by the way, how much his capacity, in order to preaching amounts to, and what degree of prudence he is of to speak in public.   

CHAP. III. A character of James Beaufes 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 lives, as that they might give others good example. Did ●●e Jesuits of Guienne think it their duty to give God the ●●ory, as to what concerns the manners of James Be●●fes, two hundred of that Body would give it under ●●eir hands, that he is one of the most irregular of the ●rder. I shall therefore simply say without passion, ●●d out of no other reflection then that of glorifying ●●uth, that three several times Informations were put 〈◊〉 against him, for his ejection out of the Society. ●he first, while he was yet a Novice, was, for that he ●●d made several discoveries of a most debauched in●●ination, nay, in some intervals had been guilty of ●●ch sallies of extravagance, as sufficiently betrayed ●●e unsettledness of his brain. Such was that, for in●●ance, when he followed one of his Brethren into ●●e Garden-walks with a knife in his hand, to kill him, 〈◊〉 at least to do him some mischief, because he had discovered some faults of his to the Master of the Novices, as they are by the rule of that Society, requi●●d to do.  
The second charge put in against him, was, when ●●at being in his course of the Metaphysics at Bour●●aux, he fell into far greater dissolutions and more ●●credible follies. He remembers, but certainly not ●●thout shame, his extravagant carriage towards ●●mes l' Espraulart, his Rector, which brought him with●● two inches of the threshold, in order to his casting ●●t of the house. This unhappy young man coming ●●e night from Bardenac, a house of Recreation which ●●ey have within a League of Bourdeaux, where he had ●●en merry with his companions for the space of a ●hole Summer's day, would needs in a jesting way ●●ke a sword from one of the Servants which he hide ●●der his city-garment, as the young Students than ●●●re them, and being returned about nine of the ●●ock, the time appointed for the Jesuits to go to bed, 〈◊〉 comes into his Rectors chamber, who thought of ●●thing less than that piece of frenzy; The time is, now come, said he, drawing the sword, that you may with your blood expiate the afflictions and affronts I h●●● 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? 〈◊〉 sword I found in my way. This judicious exploit don● by him after a many mad pranks of the same nature gave occasion to the Provincial and the Consultors' 〈◊〉 conclude, that the only course to be taken, was, 〈◊〉 rid the Province of a mischievous and a frantic person▪ But his tears and the intercession of the Rector, wh● excused him upon the debauches of the day, hel● 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, bu● 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 tim● 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, tha● they should not forbear any longer with him, but 〈◊〉 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 ow● bed, to go to lie with a certain young Philosopher, 〈◊〉 condisciple of mine, named Martial Lamy, one of th● Religious men of the Society of Jesus. This insatiable inclination of his towards little children, and th● proofs which the Superiors had of that irregular affection, raised in them a violent suspicion of his 〈◊〉 chastity, which grew up to that height, that he 〈◊〉 convicted thereof, but that the Community might be the less scandalised at it, they did all they could to smother the information, yet not so but that above ten 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 of brass.  
The third cause upon which a charge for ejection was put in against him, was, a general irregularity and dissolution, which was easily perceptible in all his monastical actions, as being one that did in a manner nothing in comparison of what others did, notwithstanding the penances which were perpetually showered down upon him. There was not any thing more frequently heard in their Refectory; morning and evening, than those words, ordinary in the like cases, I here on the behalf of Holy Obedience, discover the offence of James Beaufes, for that he hath this day spoken bitter and provoking words to such a one; for that he was not up at seven of the clock; for that he took some little scholar aside out of some lascivious design, and spoke with him for too long a time, and the like, or greater faults, which made him infamous in the Community. Whereupon issued out the sentence, which troubled him 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 upon the ground, and such like penances as are in use among a sort of Regular ecclesiastics, who think it a disparagement to be called Monks. I have often seen him condemned for his miscarriages, and accordingly with a whip in his hand, stripped naked down to 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, when 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 hi● 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 the history of his life, a man could forbear mentioning the Provincial at Malescot, it would ease him at the hear● 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 ye● 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, ca● of any other design, then to vent his Satirical humour against our Religion, in the present conjuncture of Affairs. I intent to give the world a more particular character of this man in Latin, but, in the mean 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 ●ee not very much at a distance, that while I give an accounted of the proceed of the Jesuits in order to ●he cutting off of this putrified member, I justify the ●ody. 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, ●f not chastely, at least craftily and cautiously, is one of the ●ases of the Politics of these Monks. And accordingly he may take it further into his thoughts, that, ●●nce James Beaufés, though found guilty of many late ●nd ancient impurities, doth nevertheless continue in ●he Society, it is not true that their Order, like the ●ea 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 proceed of the Jesuits against me.  
HE that 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 ●he palpable blindness into which the insatiable de●●re 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 ●ut 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 to 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, yet 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 sooner 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 proceed, as such as should make no small impression on the spirit of any honest man. When 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 their sheep, and, if need be, bring it home upon their 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 counsel which pressed among those mischievous Priests and Pharisees against me, was, not that they should offer up the least address to God for my return and repentance, but Rousseau the Provincial, the chief among these wicked men, pronounced as another Caiphas, that it was expedient, one man should die 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 abyss 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 therefore 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 their 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 date 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 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 goods; 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 deal with men, the mental 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 craftiness is the Soul, which informs and gives motion to that vast Body, which acts not either in things relating to Morality, or civil affairs, but by dissimulation 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' Erpiniere, have declared that the writing and Seal of the Act of Profession of Peter Jarrigius, 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 small page, he destroys what he had affirmed 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 he 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 solicitations, 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 Beaufes 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 be 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 persons 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 famous by their surprises and circumventions.   

CHAP. VI Containing an Answer to the Accusation put in against me by the Jesuits.  
THe Accusation put in against me by the Jesuits amounts to no more than 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 Reformation, 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 passions of my adversaries, 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 formality in the Law) afterwards put in a malicious accusation against them, that they carried me away or forced me against my 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 Rochel, upon the 25. of December following, many days before the writing was published and the bill 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 established before those, who, according to Ecclesiastical forms are empowered to receive it. 2. I am not in the presence of witnesses, such as are necessarily requisite in such a case, for it is apparent that I am as yet in the Jesuits College. 3. The words of the writing are indefinite and indeterminate, for my expression is this, I do by this writing require those of the said profession, in that City to be assistant to me, to the end, that, according to the liberty which the King grants to all his Subjects, I may make some shift to get from hence, ●nd embrace their Communion. From which general and ●ndeterminate kind of expressing myself, it may well ●e 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 examined. That of the former runs thus, A deed written and signed by the hand of Monsieur Jarrige, and sealed with the Seal belonging to the Jesuits College before his coming thence. 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 machinations.  
All therefore that now lies on my hands to do, is, to show, in what 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. Can 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. Can I further have made a public profession of my Faith in the midst of Rochel, I would 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 ●ife 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 little 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 writ 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 more than 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 , 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 ●●putation of sincerity, then to be surprised in trivial ●●d childish evasions. Now according to the present ●ostures of Affairs, I see not how Beaufes can avoid ignominy two manner of ways, one by incurring the ●●putation of a cheat, the other in discovering want of ●●dgement, to carry on with success, and with a certain circumspection to conceal his circumventions. For ●●ough his beard be powdered by the age of above fifty ●●ares, yet hath he not yet put off the swathing clouts ●●d weaknesses of his infancy; and in two things he ●●trayes himself more particularly, One, when he ●●nyes that I writ two Letters that have come abroad ●●der my name. The other, when he would refute ●●em by certain shreds and fragments of a Letter I had ●●itten, five months before my coming from among ●●em, to the Provincial.  
We shall not think it much, to divert ourselves so ●●re as to surprise this bearded infant in his childishness. If you read the advertisement to the Reader, you ●●●ll find these words; The charge, which the Jesuits have ●●ainst M. Vincent, is purely civil, to oblige him to produce, ●●fore Monsieur the Lieutenant General of this City, the ●●●ginall copy of the book he hath published, to be compared ●●th the Letters whereby Jarrigius himself hath refuted the ●postures 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, all equally 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 same 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 considers 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 writ, 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 refutations, 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 fift 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 occasion 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 nine 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 uponme, 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 th●se 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 the 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, th' t they judge the person capable to be admitted to the fourth vow. 〈◊〉 therefore upon no just ground that Beaufes produce 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 a● I condemned by Pitard, since he was the most powerful instrument that furthered my graduation, as being then Provincial, and having received order from Matius 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 Humanists 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 me 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 upo● very just grounds; and the infinite multitude of th● discontented, who still continue in the Order, like s● many malefactors in a Goal, are but too too apparel 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 info●mations are ordinary among them, and that there is 〈◊〉 very disproportionable distribution of charges an● employments, he must needs be astonished, that th● discontents of Inferiors break not forth much mor● than they do. I durst be deposed, that of ten Lette● which they writ to those that manage the Government, there are ever seven or eight that contain only complaints, and those commonly very bloody once 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 Cardinal● of Richelieu, having caused some packets to be intercepted, upon concernments of the Crown, not discovering at that time any treason therein (for they ar● more subtle then to take the ordinary way when they writ of matters of that consequence) said to the king▪ These are a sort of people, that bait one the other, an● writ only to discover their mutual exasperations. Thi● is a discovery of such consideration, that we need no● look for a greater.  
I know above thirty pretendedly Religious men o● that Province, who, for that they were hindered 〈◊〉 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 perpetual 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 of 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 an 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 content 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 Oracles 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 Society; and to the end that that unjustice should not be apparent to all the world, they are always put upon base and dishonourable employments. I have heard it affirmed by Monsieur de Lingende Bishop of Sarlat, one of the greatest wits, and the most able Divines in France, that they might with a s●fe conscience quit 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 ti●le 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; let 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,  
Pallentèsque habitant morbi, tristísque senectus;  
Terribiles visu formae, lethumque 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 huge 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 Russeau, 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 forbidden 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 Ma●●ives, 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 Baisers 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 diss●tisfactions 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 Letters, written with the greatest bitterness and exasperation of spirit.  
The second inconvenience, is, that the Rectors are not  of any so much as those who are any way excellent above, others; and accordingly they make it their main buttress 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 th●y 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 quaiities. 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 Gossers, 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 accounted 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 〈◊〉 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 appear, 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 fift 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, merely 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 deal?   

CHAP. X. Assigning other undeniable causes of discontent among  Jesuits, taken from 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 a 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 are 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 sit 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 those whom Nature had favoured with a certain pre-eminence, are made Vassals, and those, whom the same Nature had ordained to submission, are invested with 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 than can crouch and adore them. This is the reason th● great Wits are cast down and discouraged, for, peceiving it will cost them so much to arrive at some eminency, they content themselves with a mediocrity. ●nd 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 ●ake. Preferment depends absolutely on the favour ●nd countenance of the superiors; virtue is the one●y way to be trod under foot.  
This kind of unjustice will discover itself much more to our observation, if we do but consider the sa●isfactions 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 soever 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 Inferiou s, 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 often 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, tha● 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 ●rising 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 bane thereof. In the former, he enjoins all to be ready 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 faults 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 slur 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 , 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 ●ore reservedness, but if some Jesuit drop in, all is immediately smothered The reason whereof can be ●o other then that their Government is grounded on censures and Syndications, and that every man is a●id of the ill offices of Eavesdroppers 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 ●●ve, and to make others. Let not therefore any ●an be astonished to find so many forsaking the Order, when they do it merely for their own quiet ●●ke, nor wonder that those who continue therein ●●ve in a manner perpetual occasion of complaint ●●d repining, and betray it in both words and writing. I acknowledge, that I bemoaned myself to ●cusseau, the Provincial, four months before I ●●me from among the cursed crew, but it is as cer●●in withal, that the grounds of my complaint were 〈◊〉 just, that I should not have exposed myself to ●●er the more censure, though my Letters had been ●ore sharp and satirical than they were. If the ●eader does but reflect on the occasions of complaint which I have discovered in the four precedent ●hapters, he cannot but be satisfied, that it is an ordinary thing in that ill-disciplined body, to write ●●oody and invective Letters, and that they have in●●●red me very much, by producing mine, to persuade the world, that my conversion was not real ●nd sincere.   

CHAP. XII. Showing the falsifications of the Jesuits in t● impressions of my Letters.  
SAtan who transforms himself into an Angel of Light● cannot so absolutely conceal his ugliness unde● the borrowed beauties of an Archangel, but that h● still discovers himself to be a Devil, by some claw o● other which divine Permission will not give him lea●● altogether to hid. Let the Jesuits pretend ever 〈◊〉 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 need acknowledge that I writ a Letter to Gilbert Rousseau out of no other design then to expostulate a littl● with him about my employments, and to let him kno● 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 nobl● 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 go●d success I had had at Nantes, when there was a general Assembly of the Estates of the Province of Britta●● and but a little before on the Octave of Corpus Chris●● day at Poitiers. But, finding my hopes frustrated, 〈◊〉 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 n t ●nsensible thereof, as may appear by his keeping of the Letter for the space ●f four months in the Archivi, out of ● design to indicate himself against me, if the business should ●ver come before the General▪ but now that it hath pleased God, out of his mercy▪ to reduce me to the ●eformed Religion, he hath m●de other advantages ●hereof.  
It argues a strange conjunction of weakness and ●alice to be forced to make use of Fa●sifications to persuade the world there can be much inferred from 〈◊〉 pitiful Letter penned out of discontent. This inconsiderate and vindicative sort of people, who make ●o great difficulty to swallow Forgeries and Antida●es, ●●king it their business to persuade the people, first ●hat I was an inconsiderable person, and secondly, that ●t was a suggestion of vanity rather than of verity that prevailed with me to forsake the Roman Relig on, ●magined, that the Letter I had written, whereby I discovered the dissatisfaction it was to me to preach ●n Country villages, might contribute somewhat to ●heir design. But finding withal that in the same ●etter I made mention of my preaching before the General Assembly of the Estates of Britain, and on ●he Octave of the Blessed Sacrament (as they call it) ●t Poitiers, they could not but at the same time craftily infer, that the world, reflecting on the qualifi●ations requisite to preach with applause at Poitiers, ●nd before a general meeting of an illustrious Province, might open their eyes and s●y, 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 ●e preaches with satisfaction before an Assembly of Bishops, Lords, Precedents, etc. and that in such a number that there are seldom seen so eminent Audi●ories, 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 F there's, but also from strangers. All those I have seen 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 ●ound word for word as is before laid down. And yet William Ricard Rector of the College of Poictiers ●ath caused it to be printed mangled and falsified etc. ●o make it the more serviceable to his design, for, smothering all that in the beginning made any way ●or 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 ●ationall 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 Hernand 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 th●● the said Letter hath been translated into Dutch, bu● with so much distortion, that it is not any waye● the same with that which Beaufes had caused to b● printed in order to his justification. Had I but a●● acquaintance with the Dutch tongue, I would discover the impertinences, which the Jesuits lurking in this country have pestered it with. I have th● Dutch translation in my custody and shall produ●● it, if requisite. All these pitiful circumvention trouble me but little, but I am infinitely pleased 〈◊〉 see a sort of people, pretending to the greatest sincerity imaginable, betray so much imprudence in thei● subtlety. William Ricard is a man so infamous fo● his insinuations and criminal inventions to kee● himself up in repute, that it is no miracle he shou●● make use of falsification to oppress me, could he d● 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 eve● happen, as I hope it will, that I writ a Treaty of the Government of the Jesuits of Guienne, h● shall not be forgotten, and his treacheries in th● Affair of the Basque and Saige shall not be omitted.   

CHAP. XIII. ●y 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 ●t hath not its shadow. I acknowledge myself 〈◊〉 be a wretched Sinner, loaden with a greater bur●●n of imperfections than James Beaufes hath yet discovered in my Letters; but that worm of madness and indignation which makes him so restless, ●●kes him withal fall into extravagances to aggravate them. It is my daily su●t to my Saviour Jesus ●●rist that he would cleanse me through his blood; ●●d I never go to the Lords Supper, but I sing in the ●●mpany of my Brethren, with the Kingly Prophet, ●●alme LX.  
You are not therefore to expect Mr. James, that I ●●ould justify myself, as you and those of your fraternity do, who would make the world believe you are ●bsolute Saints. I shall never blush at the acknowledgement of my infirmities, but shall give God the ●●ory, though you should charge me with sins I am ●●uely guilty of.  
You have indeed taken but too much pains in your ●ook to make it appear that I was a person full of ●anity. There was no such necessity you should spend ●our grease so much to find out all the passages you ●●ould in my Letters to make it the more notorious, ●nd consequently me the more odious in the eyes of ●rance. Novum crimen Caiazzo Caesar, & ante hoc tempus inauditum; all the Jesuits in general, to speak 〈◊〉 them according to the opinions of both Seculars an● Regulars, lie under an imputation of being proud an● presumptuous. Can I do less than howl and ye●● while I was among wolves, or not be guilty of so●● vanity while I continued among the insolent? I acknowledge, that I was not the humblest man in t●● world while I was of your Society; but God, 〈◊〉 hath been graciously pleased to make me quit yo●● robe, will also free me from the vanity it is lined wi●● I have desired honourable employments with moderation, while my colleagues were laying base design and crouching into infamous compliances and p●●stitutions to obtain them. I have presumed that was qualified much beyond those whom the favour and partiality of the Superiors advanced without a●● regard to their deserts. My vanity was not indeed virtue, but the disposals of the Provincial were 〈◊〉 without injustice. If a man should examine one 〈◊〉 the Sermons which you make, more like a Mou●● bank then a Divine, he shall discover more vanity i● it then there is in my Letters. Therefore, that 〈◊〉 airy bubble, as you imagine it to yourself, shoul● now be burst asunder, because it is fallen under 〈◊〉 feet of those, over whose heads it thought to 〈◊〉 flown, is only a fond and false imagination of you●●  
The second discovery you make from the same 〈◊〉 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 〈◊〉 prevalent therein? If there be any one, he is a whi●●crow among a knot of men who are accounted 〈◊〉 black in their consciences as in their habits. T● what end do you imagine that I have made four Chapters of your Politics, but to demonstrate, that it i● impossible any man should expect any ration l satisfaction from your conduct? So that it is not a thing 〈◊〉 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 ●owling 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 ●o much violence as you have done, who made your ●raggs 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 Cur●iers Son made the government subservient to his ●wn fortunes I could not forbear some resentment, ●o find myself sometimes slighted; I do not deny it. But it hath never been seen that I was condemned to ●he 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 Timothy Cloche since though one of your most eminent Preachers. There was indeed somewhat of aggravation in that expression, that bawling among the Country people I learned 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 ●e, 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 the Church of Rome. I deny the consequences; and say that he who forsakes error, to embrace truth, never was an Apostate. In like manner, he who quits 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, dedicated 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 my Book entitled, The JESVITS upon the SCAFFOLD, hath made a discovery of abundance of crimes, which, taken into serious examination, would oblige the most reserved to quit that Society, and prevent the most prudent from entering into it. I am confident, that even you yourself have had occasion enough to repent you, that ever you 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 Fraigne and divers others have clearly proved to the Superiors, plainly show, that your being of the Order signifies no more than that you dare not get out of it. May it please God out of his mercy to fortify yo●● heart to do it, and so return you that good, 〈◊〉 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. Can 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 Venot 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 m●ke 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. Dup é, a Native of Frenche-Comte, son to one that sold 〈◊〉 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 far 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, setting 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 hap●y 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 happiness 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 meet 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 rest 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 forementioned, 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 Book seller. 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 ●●ise, and take occasion to by't 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 kindred 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 not well experienced in teaching, Father Ducreux made 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 extractions. 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 true 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 ipsi,  
Vix ea nostra voco,—  But you have cast yourselves at my feet to by't 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 fit, 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 Vitteleschi, 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 th●n 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 Obedience; as also a Fourth, with the same solemnity, to the Pope, which is couched in these terms; Insuper promitto specialem obedientiam summo Pontifici, circa missiones; 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 decl●res 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 fi●st 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 of 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, Beaufes 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 ●as not in the House to receive the money assigned him; ●hence it follows, that, not long before Peter Rei●●ier had put money into my hands 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 ● am not charged with having taken away any thing, he justifies me, and betrays himself.  
Whereas to prove to Monsieur Vincent, affirming, ●hat 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 time three most excellent Preachers in the College, Raymond de Stri●tis, Claudius Herbodeau, and Stephen Audebert, who ●all three heard the Ministers, and preached in their turns.  
When he adds, that 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 Boyhere, of being a Prevaricator in the doctrine of the Church of Rome, and a favourer of Calvinisme. De Monceaux, Raymond, and 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 ●ave myself heard the confessions of all; which could ●ot be, if one part were assigned to me and another ●o 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, ●e gives them liberty to go indifferently to either as they should think good themselves. But observe withal the malicious envy and the metaphysical slights 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 writ 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 hujus 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 fidelitatem 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 fare 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 Consultotorum 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, sive illa ad personam, sive 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 says that it was no more my du●y to transfer, to the Provincial, the complaints which were to be made to the Rector, than it is ●hat of a Postilion, to bring to the Council of state the affairs of Provinces; he discovers himself ●o be such a palpable Liar, that he who is but the ●east acquainted with the rules of the Jesuits, must needs ●ake him in it.  
What else should be the meaning of this fifth Rule ●f the Admonitor? Cum Superior, cujuspiam rei ad●●nitus, illi remedium non adhibuerit, Admonitoris e●t cum debita submissione, iterum et saepiùs eum commo●e facer●; quod si emendationem non sperat id superiori ●●gnificet. 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 ●he ordinary Letters of the Consultors, and to send ●hem to the mediate Superiors, nay, to give ●hem notice whether they have written or no. Regul. 6. Admonitoris erit ordinarias epistolas Consultorum suis ●●mporibus colligere. Simulque referet utrum illi scri●●erint an non. The Admonitor therefore is not one●y impowered to transfer to the Superior the complaints of the Inferiors, not as a Postilion, ●ut as a discreet man, and one set apart to give his advice with prudence. But indeed Beaufes is in ●ome measure to be excused, for he hath not lived with that circumspection and reservedness among ●hem, as was requisite 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 fare from having this Seal, that the Consultors themselves have it not, and when they writ 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 in●ense the Judges and exasperate the people against me. But God, the tender Guardian of the innocent, ●rought things so about, that he hath not been able, ●n the inquisition he hath made into my life, to find ●ny thing whereby he might fasten a just disparagement on me. 'tis true, the ordinary terms he can ●fford me, are the execrable, the detestable, the abominable person, with a dozen more of such honourable epithets as prettily rhyme to the precedent, which do ● little violence to the breasts of the zealous and well-minded people, and persuade Butchers and Porter's that I am guilty of a degree of profaneness beyond that of any that have gone before me. But, when he hath spent all his venom, his allegations amount only to this, that, treating with a Consistory, ●bout a safe and prudent course to make a public profession of the true Religion, I did not in the mean ●ime forbear my ordinary employments, as Priest ●nd Preacher.  
The horrid noise which he hath taken occasion to make upon this proceeding of mine, is to be looked ●n rather as the sallies of his violence and implacable ●ury, then as any effect of his zeal. The wound I ●ad given that imperious Order was too deep and smarting to be endured without crying out. But, of ●ll 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 ●he grace of God, presume to say of myself, that I ●m 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, ●nd that such as are traitors to their Kings are real Ju●as's, 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 fare 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 had 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  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. ●ay 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 ●oseph, to raise a good report of me. For, having ●eard it doubtfully reported, that one of their Order had embraced the Reformed Religion, and afterwards particularly understanding, that it was one of ●he Fathers, named Peter Jarrigius, he breaks forth ●nto 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 was 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 Pomelier 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 live 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, ●nd 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 ●old of the impious person, tell them, the impious ●hen are our Ghostly Fathers. If he cries, take no●ice of the sacrilegious person, tell them, the sacrilegious ●t seems are your Preachers. If he raises a hue and- ●ry after the profane person, reply, the Profane then ●t your Confessors. The Reader may have observed by the evasions and equivocations he hath been forced ●o, how much it stood him upon, to disguise the malice ●f his intentions in a acquaint expression. They are now ●iting their fingers, that they ever put me into these employments, which makes me wonder the more, that ●hey should endeavour to persuade the world, that want ●f advancement in the Order had been the occasion ●f my departure, yet never name those in the College ●f Rochel who were more eminent for offices. I was ●heir Preacher, their Admonitor, their Confessor, the Moderator of their devotions; what other dignities are ●here that may come into comparison with these, un●esse it be only that charge of Rector, which elevates a man above all the rest.  
It is in the power of God only to bestow judgement on those th●t have not any. H●d I been the most despicable among them, the employments they put me ●nto challenged respect; for her it must needs be granted that the Jesuits are very indiscreet, ere I can be ●rushed out of ● 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, w●s ●heir Confessor, the Regulator of their devotions, their Admonitor, he cannot but with the same breath say this wretched Society is extremely dis-furnished wit● excellent men, or there must be something more the● ordinary in this man. Beaufes is a person not much versed in the art of writing of Books, the reaches of hi● understanding are but short in order to such a design having spent his spirits in the first sallies, he become 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 no● 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 need 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 som● dissatisfaction that I was forced to endure the inconveniences of Cardinal Missions. There it was that Monsieur Vincent took him by the ear, telling him, tha● the very year of my departure I preached before th● Estates of Britain at Nantes, at Poitiers on the Octave at Rochel, according to ordinary designation, and there upon 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 Ladie's fair Church there, in the Advent, Lent, on the 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 〈◊〉 hundred and fifty times,, and that his Majesty's Lieutenant, and the Archbishop of Bourdeaux honoured ●e with their presence, and were pleased to approve ●y gifts and abilities in preaching.  
If exasperation be that which raises such disorders in ●heir judgements that it drags them into thousands of ●xtravagances, I am no longer to doubt, but that they ●ill employ all the interest they can to compass my destruction. But however I shall with David in the ●iet and serenity of my conscience, sing, 
I laid me down must quietly,  
I slept and risen again;  
Because I knew assuredly  
The Lord 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  
Abides 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 soever they may have taken to persuade ●he 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, that, 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 ruinated  
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,  
For lo 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 a● over pragmatical frequentation of Prince's Courts, too much m lings with temporal affairs, and Hypocrisy; as being such as, under pretence of God's glory, and the furthera ce 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 an 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 at their own. Upon this account are the meanest things to be underg ne, 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 modesty, 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 all viated. 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 war) his will is principally to be humoured, and constancy of resolution to be celebrated as the greatest endownment 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.  
Lest 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 easie-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 practice 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 a Monarch that is much at our devotion, let it be represented to him what favour and advancement he may arrive to by our recommendation. In a word, let the affection of Princes, Prelates, and Potentates towards the Society be so seriously endeavoured, that ●t matters not if the Fathers disoblige their nearest friends and relations. Let those that are dismissed the Society feel the weight of their persecution left they should rise into any favour. Let them predict what honours may be conferred on some principal men, and if they accordingly are, let them be congratulated with Poems and Panegyrics by our Students at their first coming to those places where they are to exercise their Jurisdiction.   

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.  
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 e● asperated against us; we in the mean time seeming 〈◊〉 have no hand at all in the business.  
If they are Ecclesiastical persons, as Bishop's Archbishops etc. they must be courted according to th● several Nations they are of, and pressed to those thing which according to the present circumstances are mo● requisite. In some parts it must be our business only to ingratiate ourselves so far into the Prelate's an● the Parish priests who are under them, as that they would reverence us, and prove no hindrance to ou● 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 th● business to the Prince, they can procure Monasteries Parishes Residences, and the foundations of Alter 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 Catholic are checkered with Heretics and Schismatics. B● it represented to the B shops what advantage th● Church reaps thereby, whereas all the benefit i● could derive from the Secular Priests and Monk consisted only in a little singing. Let their zeal b● commended, the perpetual remembrance of the fa● be much insisted upon. Now such Foundations, a● 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 Superior ●t the time being, shall have the said Vicarship; so ●at all things relating to the government of the church 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 shall 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 ●flicite 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 Re●gious men, who may haply have the same design ●ith 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 wherewith 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 ●he Confessors and Preachers to have an account from ●he Society of what Men there are in all parts of the prince's Dominions, of their qualities, power, interests, ●ealth, 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 ●o whom they are to be dextrously commended; that 〈◊〉 he may be the sooner induced, when occasion serves, 〈◊〉 preferie those, whom he shall call to mind to have ●een long before recommended to him by his Confes●rs and Preachers.  
The Confessors and Preachers to Princes are fur●er to remember, that they are to deal very mildly ●d tenderly with them, by all means to forbear being ●o much given to reproof and censure in their Sermons and private conferences. Let them be very hard● prevailed with to accept of Sweetmeats, Spirits, etc. and content themselves, in order to their print use, with little money. When they are in Pala●s, let them not think it any dishonour to make vi●s to the most obscure Lodgings. Let them prudent● inculcate to their Princes, that there is nothing so ●ngerous, as, in the least measure to slight the advice 〈◊〉 their ghostly Fathers. Be they can full, with the ●onest, to get notice of the death or removal of the ●ficers of the Commonwealth, that so timely provisi● might be made for the supply of their places. But ●t no imputation of being over pragmatical in the ●aires of the world, might be fastened on them, let ●em not undertake the solicitation even of their ●ends causes to their Princes, but rather recommend ●em 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 Commonwealth. Let it be proposed to foreign Universities, that it is more probable those Religious men should prove their ruin than we. Let it be suggested to Princes, that the Society alone is sufficient to carry on the education of youth. If they have Letters from the Pope or recommendations from some Cardinals, 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 , but acquits itself of the charge lying upon it. They shall procure from the Cities wherein they have Colleges, testimonials 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 assiduity 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, it 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 of 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 made 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; unless it be that there is little hope of getting any thing out of them.  
It further contributes something to the continuance of Widowhood and 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 Stud nts that are not of our Society. If there happen to be a Funeral, let mourning be allowed but respect had to decency: if their 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 (if 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 resolved 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 ●e 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, ●est 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, persuade 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, be made sensible of the exigencies of our Churches, as also of the decays of our Colleges. Let them be encouraged to spend their superfluties on things whence they may derive eternal fame, such as are Churches, Structures dedicated to Religion, which must of purpose be designed at that time, that they may not wan whereupon to exercise their liberality. The same course is to be taken with Benefactors and Princes who are at the charge of some sumptuous Edifice for us. If it be to get jewels, let it be suggested, that 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 Let 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  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 favour 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 Confeffessors of Princes, great Men, and Matrons, is, that, while they supply them with spiritual things, they may receive of them temporal things 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 proffer 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 sifted 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, Vine-yards, 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 lastly 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 make 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 Socieety▪ 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 distraction, being freed from the disturbances 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) shall 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 they are induced to forbear coming into the Society: If in the disposal of Estates they express any affection to their kindred, and prove occasions that all be not given to the Society. But before they be absolutely dismissed, let them be mortified for some years in the Society. If they chance to be Students, let them be put upon the vilest employments; Let them be kept back in the lower Schools, that they may teach there. For the higher Studies, especially the fourth year in Divinity let them not by any means be admitted to. Let them be often put upon the reading of Chapters while the rest are at Table. If they are Fathers, let them not be suffered to receive Confessions; let them 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, make 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 expostulations 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 only simple vows from Scholars and those that are called 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 absurdity be 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, what 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 way 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 honour of the Society Let a great care be taken, that the person dismissed may not have 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 to, have an aversion for our Society, we must and out some grave men in whom we have an interest, 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 from 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 person 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 ou● Fathers 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 our neighbour, and therefore much greater must be the tenderness we have for any one ●f our own Society Let those be invited to dinners in whom the dismissed person seems to have any interest: and this, out of a design to persuade them not to countenance the discarded party, and that they are obliged ●n conscience to presume that a Society of Religious me●▪ 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 may 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 flight 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 be terrified with eternal damnation. But when they make it their suit to be admitted into the Society, let them be put off for 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 admission.  
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 where in 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 th●t embrace our Institution may in some measure be satisfied, let them be made 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 ●ear the Society. Nay further, let our Fathers insinuate themselves in otheir 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 Nurnes.  
LEt our Confessors be v●ry careful that they do not any thing whereat the Nu●s may be dissatis●ed, because they have pr●v●d such great Benefactres●es to us, that some of them have very much contributed to the foundations of our Colleges, many of ●hem giv n hall their dowry, with the consent of the Monastery and Abbess. Wherefore, were it only ●or that they are retired out of the world, let them ●ot he molested, but resigned over to the Bishops. On the contrary, let us hold a fair corres o●dency ●ith the Nuns, lest they bring any trouble upon the society fo● the half dowries we have received from ●hem, 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 of common wealths, 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 be 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. Let a recital be made of hi● 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 wealthy widows, who, when, 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 their places. Let not these want any thing of accommodation in what relates to meat, cloa his, or aught else; and let them not be persecuted by the Ministers of Penances. Against such the confessors are not easily to admit any complaints or informations.  
Let there be also a great tenderness expressed towards those, who, having observed the least miscarriages in others, put up secret informations thereof to the superior, or being appointed Ministers, sub ministers, Beadles, are very ingenious in finding w is to mortify others, not out of any affection they have for them, but a love of Religious discipline.  
Let those young men be chrished who are any way related to our Benefactors and Founders, to which end let them be sent to Rome. I● they study in their own Provinces, let them be so far complied with in all things, that they may 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 not 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 forbidden it ever should) that these admonitions fall into the hands of strangers or any that a●e 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 tha● eat 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, me, who, though dissatisfied with the Jesuits, ●et seems to deal with them as mercifully, and with as much tenderness as might be. So that ●t is to be imagined the Piece was written rather ●ut 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 the secret of bringing youth under the yoke of Religion; 
A Character of the Jesuits at their first Institution.  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, not indeed by humane force, or a transcendency of Learning and eloquence, but by the pious addresses or men that have absolutely resigned up themselves to 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 intermeddling than they should be in the affairs and counsels of Princes and too often seen in their Courts, as if 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, 
A way for Courtiers to insinuate into the Jesuits favour.  (if being supposed 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 both knees, smite his breasts the harder to make a greater discovery of his penitence, give up his name to the sodality of the blessed Virgin, He speak highly of the childish plays and comedies, though full of pedantical fooleries and elusions, that are acted in their Colleges; in a word, if in all things he express his affection to the Society, this they look on as a godly man, and one sequestered to the service of God, and consequently one to be very earnestly recommended to Princes, and to be put into the most beneficial places in the commonwealth. And if it happen that, 
How fare they may be wicked and Tyrannical in the employments they get into by their recommendation.  after he hath so crept into employments, he play ever so much the Tyrant in them, cheat the Prince that entrusts him, make havoc of the Provinces committed to his charge, yet if he send presents to the College, and, in case there be any money to be raised or fine imposed upon, give the Fathers of the Society timely notice thereof (to the end that their solicitations on that behalf may prevent those of all others.) they think it not the least violation of conscience and Religion to patronise him, as conceiving it a thing not inconsistent with the glory of God, that the society should be remarkable also for its wealth, powerfulness and influence over Princes. Whether ye eat 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 speaks a certain manhood and generosity, 
The several affections of men, women and children towards the Society.  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 nôrat, sed prauè eadem omnia nôrat. 
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, 
The example of S. Peter should deter them from Palaces.  yet methinks the very example of S. Peter should give them an alarm to departed 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.  
Another thing that brings an odium upon them, is, 
They are odious for their insatiable covetousness,  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 main 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 careless how burdensome they are Princes, 
They care not how burdensome they are to Princes and Provinces.  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 alicujus 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.  Scio Deum potestatem nobis usus dedisse, sed eum tamen usque ad id, quod est necessarium, & usum communem esse statuit. Absurdum verò & turpe est unum Lautè vivere, cùm multi esuriant. Quantò enim est gloriosius multis benefacere, quàm magnificè habitare? Quantò autem prudentius in homines, quàm 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, 'tTwere 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 relation how that the Chinese and the Indians, 
How the Jesuits first behaved themselves among 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 aenimum mutant qui trans mare currunt, 
We need go no further for an instance. For with the Jesuits continue among us Europaeans, their humour and behaviour is much otherwise then it is among the Indians and Chineses. 
How among the Europaeans.  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 true, 
The end and means of the Jesuits.  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 is to be conceived, 
Whence it comes that the Jesuits do not work miracles.  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 for a miracle. 
This passage agues the piece written before the canonisation of Ignatius Loyola and Xaverius.  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 ●●stitution of the society is either less holy, or less ad●●tagious to the Church than those of the Franciscans, ●●ninicans and the rest, but as it were purposely to a●ate the pride and insolence of the Jesuits. For since ●t 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 fare 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 to hear even the Prophets themselves, 
Why God sometimes heard not the Prophets.  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 teaching, 
Their teaching gratis, no great advantage to to any.  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 theirs, 
They are prejudicial to many.  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 the tract of abundance of money going into the Jesuits College, 
A scandal to Heretics.  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 they have vast treasuries, and that they lay the foundations of tumults and disturbances, 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 & contemnere. 
Senec. de Vit. Beat. lib. 2.  Indixisti pecuniae odium; hoc professus es, hanc personam induisti, agenda est. Iniquissimum est, te pecuniam sub gloriâ egestatis 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 pride of some Jesuits, 
They are odious also for their pride.  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, be having 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 as the aware house of all wisdom, nay, 
Would monopolise wisdom and learing.  would so fare 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. 
Contemn and slight all others.  Whence it comes, that, besotted with a strange persuasion of their abilities, they insolently 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 been said may be added, 
How they abuse the favours of Princes in the protection of malefactors.  that it is ordinary with 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 instances thereof; but, out of tenderness to the reputation of the Princes therein concerned, I forbear them.  
Lastly, their Curiosity is none of the least causes of the aversion conceived against them. 
They hated for their pragmatical intermeddling in all men's affairs.  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 fare greater concernment, such as may be the making of great matches, nothing thrives unless the Jesuits are employed in the management of the business. 
The Jesuits Procurator a great Favourite of Paul the fifth.  His Holiness Paul v. 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, he intends to honour with a Cardinal's cap, 
Why so gracious.  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 to be well-skilled in contriving ways to raise moneys, 
Better Projectors than Pastors.  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 gave out of himself, that he had rather, 
A Christians wish.  with Paracelsus, 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 ease divert their thoughts to affairs of so different a nature?  
For though the Pope hath a power of dispensation as to things inconsistent, that is, 
The Pope cannot dispense with the Jesuits.  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 and Mammon, 
How they at the same time serve both God 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 soul, what ye shall eat, nor yet, as to your body, what ye shall put on, for these things do the Gentiles seek after. But seek ye the Kingdom of God and the righteousness thereof. Thus could neither the Apostles themselves, nor can the Pope who have succeeded them, seek both the Kingdom of God and money (for as our Saviour saith, he who loves and bears with the one, must needs hate and despise the other) much less is it in the power of the Pope to favour the 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 incompatible, how they can avoid incurring the deserved hatred not only of Heretics, but even of Catholics themselves. For my part it is many years since I took very much offence at their over-curiosity, when I found certain young men sons to some of my friends, whom I had brought to Rome to study in the Jesuits College, to have been very strictly examined in private about all things relating to their friends, estates and fortunes. For when I imagined that the Perfect of studies had taken them aside to make trial of their proficiency in learning, 
The examination of the young men upon their first admission to the Jesuits schools  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 said 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 them upon their death or otherwise: whether they had any sisters, whether married, unmarried, or marriageable, and if married, to whom.  
When die young men upon their return home again, gave me an account of these things, I would not be thought so stupid and inconsiderate as not to apprehend what advantages the Jesuits might make of those voluminous examinations. 
The advantages they make of the said examinations.  For when the Colleges came to be supplied, and that the young men were to be encouraged, that they would 
— Eandem  
Ire viam pergant & eidem incumbere Sectae,  There would be little difficulty in the choice of such as should be admitted. For there's no more to be done then to consult the Books of Examinations, where they find it faithfully recorded who are the most rich, who come from the best friends, and accordingly who to be ensnared into the society, applying to themselves that expression of Terence, In Illis fructus est, in his opera luditur. Finding therefore that the young men had not made the proficiency in their Schools which I thought they might, as being not able to give account of any thing save a sort of dull fables read to them by some pitiful Master by way of Lectures; and having understood from some young Gentlemen of good quality who lived and boarded among the Jesuits, 
The Jesuits Schools dangerous places for young Lads.  that the unnatural love of Children was an ordinary and diurnal sin amongst those that conversed together, which in case any one should be ignorant of, he might, from the words of the Rector, in the exhortation he was very imprudently, 
The impudence of the Jesuits.  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 sin, 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 Matrons resort in a manner daily to their Churches, 
Women make diurnal confessions to the Jesuits.  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 thereof. 
A Jesuitical insinuation betrayed.  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 is it that so many visit them, 
The frequent visits made to 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, 
The great advantages of the General of the Jesuits in point of Intelligence.  even to the Antipodes 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 inquirunt, 
A character given of the Jesuits above 500 years since:  tumultibus gaudent, dissidentium secreta explorant, & eadem nunc ad amicos perferunt, nunc ad hosts, utrisque grati, utrisque perfidi, 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 to the F. General, and so come abroad into the world? 
Their restless curiosity.  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 Fathers 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 thereof. 
Their earnestness in reforming Monks and Clergymen.  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 the Colleges and subsistence of worthy and well deserving men bestowed on them; 
Their encroachings upon the monasteries.  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 feasible. 
Their professiont are good.  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 austerity, to fetch up deep sighs, 
But their hypocrisy intolerable.  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, is 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, 
An instance of their Love to the Church.  who would persuade 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, 
They have somewhere in Spain a Stable, where the body of Christ had formerly been kept.  is either made a Stable for cattles, 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 with, the more earnestly do they endeavour to free themselves from the jurisdiction of all Churches, and become the Spiritual sons of the Church of Rome. Another shift they have, is, to implore the assistances of 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 lose whom they will. But for the wealthier, and more powerful sort of people, having received some favour 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 and mourning, however the others may seem desirous to regret their offences. They encourage miscarriages in Morality by flattering those that are guilty thereof; and affecting nothing so much as popularity, they by their crafty insinuations so stop up the ears of men, that they will not heed the reprehensions of the Prelates. Let fall but the least ill word of them, thou art presently declared an enemy to Religion, and an opposer of the truth. Take it therefore patiently, if any injury or damage happen to thee from these men, who seem to have a Privilege to do any thing notwithstanding all Apostolical and supreme Authority, and yet they pretend all below their deserts: They therefore wander about the Churches, they celebrate the merits of their COLLEGES, they trade in Indulgences, and sometimes Preach up a new Gospel, adulterating the Word of God. At first indeed, while their Religion was really in poverty, and that their exigences made them serviceable to others, they were honoured with Privileges, which, now that there is no longer necessity, and that Charity waxeth cold, may justly be thought the Instruments rather of 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 by their worthy actions, though never so apparent, intimating the Unltures 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 are not chargeable with any malice or wickedness, many eminent for their Learning and Virtues, but these, unless it be when they discover themselves by the Books they set forth, or are publicly employed, make no noise among them. For they are not wont to put into the more considerable employments, such as are most remarkable for their excellent Learning and sanctity, but those who are best furnished with craft, confidence, and brazen foreheads. For having made it their design to heap up riches together, to be made use of, as I have said, to carry on great erterprises, and men inclined to Learning, being of that simplicity, that they have neither cunning, nor courage enough to work men out of their Inheritances, and hedge in still greater sums of 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 vitium tanto conspectius in se  
Crimen habet, quanto 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 eorum est, qui in turba, quam non excedunt, latent: quorum virtutes ut appareant ac videri possint, diu luctantur, & vitiatenebras habent. Vestra facta dictaque rumor excipit; et ideo nullis magis cavendum est, quaelem samam habeant, quam vobis, qui, qualemcunque merueritis, magnam habituri estis. There is a great difference between your condition and theirs, who, not exceeding the ordinary rate of men, do accordingly make no noise in the World; and whose virtues, as it is with much struggling and difficulty that they come to appear to the public view, so does their obscurity draw a curtain over their vices. But what you either do or fry, 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.  
We are by a Divine Authority assured, that there are those in the world, who who like the deaf Adder, out of pure obstinacy, will not hear the voice of the Charmer, and that there is a generation of men that hate to be reform. Thence is it, that accordingly experience is so pregnant to show, that, of all the people, these look on the least discovery of their enormities, as the most heinous injury can be done them; making so little advantage either of the charming Admonitions of Friends, or the censorious Reproaches of Adversaries, that th●y think it the greatest shame that may be to retract, and choose rather to betray their exasperation, then express any desires of amendment. That the ensuing Piece was written long since, and that by a Person not much an enemy to the Jesuits, are things not to be dissembled, as being remarkable from several passages of it: but to give 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 force the esteem and veneration of all. This glorious Tree spread itself into two Branches, one of Love towards God, the other toward their Neighbour. So that considering the smallness of its roots, it is almost incredible, what abundance of fruit it brought forth, in the excellent education of children, the saving of souls, and the propagation of Christian and Catholic Faith.  
But the indefatigable Enemy of Mankind, the Devil, who is exasperated at all manner of good, and whatsoever hath the least tendency to reformation, discovered his earnestness and subtlety to destroy this glorious tree, and with it all the fruitful advantages the world expected to reap thereby; taking occasion even from the greatness itself of this Religious Order, and from that admirable improvement which it had made in so small a space of time, to pervert the first Institution thereof, with artifices, sycophancy and insinuation. Instead of these two branches of Charity towards God and man, now utterly dried up, he hath engrafted two others, one of self-love, the other a spirit minding only the advantages of this World. Which how great a prejudice it hath proved to the Christian Religion in all parts of the world, if that be the design of the present DISCOVERY to demonstrate. Wherein, I speak it in the presence of the Allseeing, I shall not advance any thing out of passion or interest, but that whatever is done, proceeds from an innocent zeal to the public good, and a tenderness to the welfare of the Society itself, as also to the end, that Princes being acquainted with their artifices, may, for the benefit of the people they govern, by timely remedies, prevent and elude them.  
It is therefore to be noted, that the Society of the Jesuits spreading and enlarging itself more and more by their undertaking the education of Children (a design no doubt acceptable to all Cities and Kingdoms) they accordingly, upon their first Institution so fare ingratiated themselves with Princes, that in a few years they 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 far greater progress into the business of Reformation than all other orders, they thought it their main concernment to endeavour its further growth and enlargement, that is, (to give it you in their own words) to promote the Cause of Christ, the advantages of his Church, and to improve the Patrimony of Jesus.  
And here can I not but wish myself the subtlety of Aristotle, and the eloquence of the Roman Orator to discover and express the miraculous ways whereby they effect the●r design (a thing that by reason of its novelty seems incredible) and daily enlarge the jurisdiction of their Society. But I shall think it sufficient to glance only at some few things, leaving it to other men's judgements to make what glosses they shall think fit thereupon, and to conceive an Idea of those men suitable thereto. The ensuing heads therefore I desire the Reader to take for the ground of his discourse.  
The Fathers of the Society finding that their teaching, preaching, administration of the Sacraments, and other religious and Monastical exercises contributed not so much as was expected to the raising of them to the greatness they aspired to, were forced to think of other ways to effect their design. For though (as is said) they were entertained at the beginning with all kindness by many people, yet in process of time they perceived that, through dissatisfaction, or some other occasion, those that had honoured them be-before withdrew their affection from them; wherefore fearing their growth should determine in their infancy, they found out two other ways to keep up, and to enlarge the greatness of their Order.  
One was, by calumnies and crafty insinuations to raise in the minds of Princes, and consequently as many others as they could, a base opinion of all other Religious Institutions, making them despicable by 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 fift of Austria, and so of all Provinces and Kingdoms. Their main business is, to give the F. General an account of all Occurrences of State in those Provinces and Kingdoms whereof they are the respective Assistants. This they perform by the means of their Correspondents, who, upon that design, have their residences in the principal Cities of the Provinces and 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 stander-by may better see the result of a Plot, than the Gamester employed in it; so is it likely, that the Fathers of the Society taking as it were a general view of the interests of all Princes, are the better able to observe the circumstances of place and time, and effectually advance the Affairs of that Prince who is likely to prove the greatest favourer of them.  
It is certainly a thing evil in itself and 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 Jesuits are Confessors to the greatest part of the Nobility in all States and Kingdoms that acknowledge a submission to the Church of Rome. Nay, that they might be the more ready to entertain these, and none but these, they make no small difficulty to admit ordinary persons to their Confessionaries, aiming rather at an Empire over the Consciences of Princes, themselves. By this means do they craftily dive into the designs, resolutions and inclinations as well of Sovereigns as of Subjects, whereof they immediately inform the Father. General or his Assistants at Rome. Now to perceive and be satisfied what prejudice this must needs be to Princes, and what rubs may be laid in their way when they imagine their affairs in a fair and secure posture, a man needs no extraordinary measure of understanding.  
Secondly, since secrecy is a proper and inseparable accident which so attends the safety of a State, that without it treacheries, circumventions, and so ruin must needs follow, it is not to be admired Princes should be so secure against those who discover their secrets, punishing them as the most dangerous of their enemies. And whereas on the other side, the understanding of another Prince's designs makes a man the more circumspect, and more able to judge of his own condition, it is accordingly ordinary with them to be at vast charges in the maintenance of Ambassadors and Intelligencers; and yet are many times deceived in the account they receive from them.  
But the Jesuits, that is, their father- General, and his Assistants making their advantages as well of Confessions and Consultations, whereof their Corespondents residing in all the chief Cities of the Christian world, give them an account, as by the means of some other their Adherents, (of whom we shall have something to say hereafter, are most faithfully and punctually informed of all determinations concluded even in the most secret Counsels. Insomuch, that they have a more particular knowledge of the power, possessions, expenses and designs of Princes than the Princes themselves have, and this without any other charge then that of the carriage of their Letters; which yet in Rome alone (as I have it from the relation of the Persons employed about those affairs) amounts to seventy, eighty, nay, sometimes a hundred Crowns of Gold to one Courrier or Messenger.  
Coming then by this means to know exactly the Affairs of all Princes, they do not only do ill offices between them, but wound their reputation with their own subjects, depressing or advancing their concernments at their pleasure. And that they can with the less difficulty do, for that by the same way of Confessions and Consultations they serpentlike glide into the very secrets of the people's souls, knowing who stand well affected to their Prince, who dissatisfied and exasperated. So that by these relations which they have of State-affairs they may easily sow discord among Princes, raise thousands of jealousies, and by their insight into the Subject's affections, raise commotions and tumults, making the person of the Prince contemptible.  
From all which there can be no less inferred, then that there is not any thing may prove more dangerous to the State, then that a Prince should discover himself by Confession or otherwise, or that he should permit any of his Confidents, Favourites, Secretaries, Counselors, or others his chief Ministers should make their Confessions to persons that are perpetually sifting matters of State, and making their advantages thereof to insinuate into the favour of Princes. For there are men of other Religious Orders, comparable for life and Learning to any among the Jesuits, who may with the more safety be employed, out of consiration 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 chequered as well with Priests as Laymen, 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 the Father- General to require it of them, for which reason they are called Jesuits in Voto; and of the labours of these men, the Jesuits make no small advantages in order to the erection, and settlement of their Monarchy. For they maintain in all Kingdoms and Provinces, in all Prince's Courts & Palaces of Great-men such of this degree as they know how to make use of; as shall be further discovered in the seventh point of this discourse.  
The third sort of Jesuits are 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 maketh 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 Super-intendency at which they aim, they were so insolent as to petition Pope Gregory XIII." That for the time to come he would publicly countenance their Project. And thence taking occasion to commend it to him under pretence of the public good of the Church, they required that he would command all his Legates and Apostolical Nuncio's to take to them every one for his Companion and confident, some Jesuit, by whose Counsel he should be governed in all his actions.  
Fourthly, by these crafty insinuations, and their infight into Affairs of public concernment, the most eminent among the Jesuits have gained the love of many Princes, as well Temporal as Spiritual, whom they have the confidence to persuade that they have said and done many things for their advantage; and this proceeding of theirs is the Dam of two very considerable inconveniences. The first is, that, abusing the favour and friendship which the Princes had for them, they have made no difficulty to disgust many private, though otherwise rich and Noble Families, usurping the wealth of Widows, though with the exposing of their Retinue and Relations to extreme misery: enticing, to embrace their Institution, and to frequent their Schools, persons of the noblest and most hopeful Inclination, who yet if they proved unfit for the employments they designed them for, were under some pretence or other dismissed the Society, which though it parted from their persons, yet could not be got to part with their Estates. And while they did thus, they absolutely excluded the poor from their Schools, forgetting quite the pious provisions for such of their Founder Ignatius, and the intentions of those patrons of theirs, who endowed them with large Revenues, not that they should mind only their own conveniences, but be serviceable to the Christian Commonwealth.  
The Second Inconvenience is, that these Jesuits omit no occasion whereby they would make the world sensible of the familiarity and influence which they have over Princes, making the people, by their crafty representations of it, look thereon as through a magnifying glass, to the end they may ingratiate themselves with their Ministers, and so bring things about, that all that stand in need of favour may make their applications to them. Thus they stick not to make their brags; that it is in their power to make Cardinals, Nuncio's, Governors of Places and other officers of the public. Nay, some of them have roundly stood upon't, that their General could do more than the Pope himself Others have added, that it is better to be of that Order which makes Cardinals, then to be a Cardinal.  
These, and such like expressions of their insupportable insolence are obvious to all that converse with them.  
Fiftly, having thus laid the foundation of their interloping into State affairs, the first thing they build upon it, is a pretence of power to raise or ruin whom they please. And indeed making Religion a mere stalking horse to their own Reputation, they many times effect their designs. But when they recommend any man to the Prince in order to advancement, they never make choice of the most fit and deserving, but rather, if any such appear, oppose him, especially if he be one they know to be no favourer of them. So that they make it their design to prefer those that are likely to countenance their interest, never minding his good affection to the Prince, or his capacity to go through the Employment he is advanced to: whereof the consequences are, to the Prince, Exasperation at his being eluded, to the people disgust and insurrections.  
Sixtly, as the Master of a Galley, when he finds the wind fair for his voyage, with once whistling, makes the slaves handle their Oars, and set the Vessel to her full speed: so when in the Assemblies and consultations (which these Fathers continually hold by their General and his Assistants at Rome) it is concluded, that it makes for their advantage, that such a person should be promoted to dignity, the Father-Generall signifies so much to those that reside elsewhere, and all those 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 this point, saying, that this haply is the cause why the Jesuits are wont to call their way of Religion, A Grand-Monarchy; as if they governed all Princes and their Ministers at their pleasure. Not is it long since, that one of the chief among them, being ro treat publicly with an illustrious Prince in the name of the Society, began with these words full of arrogance, and grounded upon a conceit of their Monarchy; Our Society hath always maintained good Intelligence with your Grace, etc.  
Seventhly, those Fathers make a great stir to let the world know, that all those that are any way in the favour of their Prince, were sometimes Creatures of theirs, and are obliged for their advancement to them. Hence it must follow, that they have a greater command of the subjects affections then the Prince himself, upon whom this must needs bring great inconvenieniences. For it is in the first place an affront to the public Interest, that a sort of Religious Persons, that pretend to have abjured all commerce with the things of this world, yet so ambitious and politic, should have such an influence over Ministers of State, that when ever it pleases them, they can cause Treasons and insurrections. Secondly, it is dangerous, since that by the mediation of the Ministers their Adherents, they induce into the Prince's service for Counsellors or Secretaries some of the Jesuits in Voto, of whom mention is made before, and these again persuade the Prince to take some Jesuit for his Confessor, or Chaplain. Thus do they all combine together to serve as Intelligencers to the Father General, to whom they give an exact account of all the transactions of the most secret Counsels. Whence it comes, that many times we see designs prevented, and secrets of the greatest importance discovered; and yet things are carried so cunningly, that no man can 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 these 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 fare as stands with their own convenience and advantage.  
Nay, it may be yet further inferred, that no Prince, much less any Prelates of an inferior degree can make any effectual use of them, because they seem, at the same time to be equally affected to all, complying with the French as if they were French, with the Spaniards as if they were Spaniards, and so with all others, as the occasion requires; from all which the only rule of their Chemistry is, to exact their own profit and accommodation. They never regard the prejudice of one more than another, and thence it comes that those enterprises, wherein they have intermeddled, have seldom succeeded well, because they are no further embarked therein then their own interest advises them. And as to this particular, the artifices they use are notorious; some of them pretending great inclinations for the prosperity of France, others of Spain, others of the Empire, and others of some other Princes of whom they desire to be favoured.  
And if any of these Princes be desirous to make use of some Jesuit, whom he imagines to be very much his Friend, he immediately acquaints the F. General by Letter with the business which he hath to treat, and expects his Answer, together with order what he shall do, and suitably to the commands he receives, he proceeds in his affair. Never regarding whether that Order of the General be conformable to the intention of the Prince, who hath entrusted him with the management of that business. But so the Society be served and complied with, he matters not what disservice it may be to the Prince.  
To this may be added, that the Jesuits understanding the several interests of all Princes, and being acquainted with all things daily treated in secret Counsels, those who pretend an inclination for France propound to the King and his principal Ministers certain Memorials of State and important considerations sent to them from their politic Fathers at Rome. On the other side those who pretend to hold with the Crown of Spain, do just the same with them, and so with the rest. From which carriage of theirs ariseth this mischief, that it causes such distrusts in the hearts of Christian Princes, that they cannot credit one the other; which is a great hindrance to the public peace, and the universal welfare of Christendom. Besides, this diffidence of theirs is that which makes it so difficult a thing to conclude a league against the common enemy, and the precious enjoyments of peace to be of so little value among Princes.  
Furthermore, with these circumventing devices, though they have so opened the eyes of the world, and so sharpened men's wits in matter of State that they are notorious to all, yet, even at this very day, to the great prejudice of the Church, they are wholly taken up with matters of policy, and balance all their actions according to their worldly and selfish concernments.  
But that these Jesuitical Mysteries and Stratagems may be made yet more manifest, I cannot here conceal the means whereby they inveigle Princes to their party. There are some years now past, since one of these Fathers, called Father Parsons, the Assistant of England, wrote a book against the succession of the King of Scotland to the crown of England; And another Father of the same Society called Crittonius, with some others, in a Book which they wrote, defended the Title of the King of Scotland, opposing the opinion of Father Parsons, and pretending to be at difference among themselves. But the truth, was, that all was cunningly contrived and carried on by the command of their Father- General, only out of this design, that whosoever should succeed in the Kingdom of England, they might have an excellent argument to work in him a great good opinion of their Society, and so as much as may be make their advantages of him.  
What more pertinent example can we desire to show that Princes and their interests are the objects of all Jesuitical actions and determinations, and consequently, to make good their own assertion, That their Society is ae grand Monarchy?  
Again, that this truth may also be made manifest, That the Jesuits regard not whether they please or displease any Prince when their own commodity lies at the stake; though the experience of infinite things passed make it as clear as the Sun, yet the particular instance I shall now add will make it somewhat the more conspicuous.  
There is not any person in the world whom they are more bound to serve, or indeed, for whom they themselves pretend greater submission, than the Bishop of Rome, were it not for other particular reasons, but out of a consideration only of the solemn vow they make to obey him. Yet when Pius Quintus would have brought in something of reformation amongst these Fathers, by reducing them to a performance of their duty in the Choir, they submissively refused to obey him, as conceiving it a notorious prejudice to their Society to be reduced to any thing suitable to the practice of other Monks. And for those few among them that conscientiously did comply with the Pope's pleasure, they were ever afterwards called by way of derision Quintini, and made so contemptible that never any of them could be admitted to the least preferment among them.  
After the same manner did they oppose glorious S Charles, Archbishop of Milan, when in the quality of Legate à latere to his Holiness, he endeavoured to reduce them to Religious discipline.  
But to what end do I mention these, when they think it a scorn to submit to the sacred Canons themselves, but contrary to the provisions made therein make merchandise of Jewels, Rubies, and Diamonds which they trade to the Indies for. Nor is that opinion altogether groundless, that the greatest part of the precious stones sold in Venice belong to the Jesuits; since the report took its first rise from their own Agents and Brokers whom they employed in the sale of them.  
But that they are no faithful Servants to the Bishop of Rome, what ever they pretend, I need only the acknowledgement of those Fathers who for no mean default were called by process to Rome. I neither can, nor would, if I could, name them; nor am I much inclined to wade any farther into this business, partly to avoid the bringing of any Prince upon the stage that might take offence at my discourse (it being my desire to please all, and not to disoblige any) and partly that it might not be said I were guilty of an humour to inveigh against the Jesuits; my purpose only having been to give a short and plain account of their courses and customs.  
For as it many times happens, that we see a person afflicted with some grievous infirmity, betraying the extremity of his sufferings by such lamentations and cries as reach heaven itself; and it is apparent to every one that the man suffers no small torment, yet there is not any able to discern the original cause of his indisposition: So the world is full of complaints against the Jesuits, some for being persecuted by them, others for being treacherously served by them, yet the mischief still remains among us. Nor is the cause thereof easily discovered, though it is conceived it does not proceed from any thing so much as from that prodigious and indeterminate desire which they have still to increase their power. This is the apple of their eye, which if it be but ever so little touched, they make no difficulty to disgust any man whatsoever, to circumvent and overreach Princes, to oppress the poor, to force Widows out of their estates, to ruin whole Nations, nay many times by their interloping into affairs of public concernment to raise jealousies and dissatisfactions among Christian Magistrates.  
Now as there would happen a great inconvenience, if that part which according to the design of Nature was last form as an instrument to serve the rest that for their precedency are the more noble, and should attract unto itself all the purest blood and vital spirits, for it were the way to bring the whole to destruction. So is it no less inconvenient, that the Jesuits, an Institution lately graffed into the body of the Church to be instrumental, as they 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, to make their own advantages thereof. From this source springs all public and private disturbances, many are depressed, who, were their worth considered, should be exalted, many advanced who were more deservedly trod under foot, with thousands of other inconveniences consequent thereto.  
Many reasons might be produced, drawn from experience itself, to make it apparent what an insatiable ambition the Jesuits have to increase still more and more in greatness. It shall therefore suffice to make it appear out of the words of Father Parsons, one of the Society, as they may be found in a book of his which he writ in English, entitled, The Reformation of England. Having in the first place blamed Cardinal Pool, and then taken notice of many defects and imperfections in the Council of Trent, he concludes, That when England should return to the Roman Catholic faith, He would reduce it to the form and state of the Primitive Church, making common all Ecclesiastical Goods; and assigning the oversight thereof, unto seven Savii, or wise men who should be Jesuits, and were to make distribution of the same as they should think convenient. He further thinks it fit, under a grievous penalty, to forbid all Religious persons of what Order soever to return into England without their Licence, resolving that none should be entertained there, but those that were to be maintained by Alms.  
But, as it oft falls out that Self-love so blinds the 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 coin England.  
Now what more lively representation can there be made of the avarice and ambition of the Jesuits together with the desire they have to erect an absolute Monarchy? Who sees not with what slights they endeavour to promote their own Interest, not caring who are made happy, who unhappy, so their concernments be secured. What should I say more of them? Did they not, in the time of Gregory the thirteenth, make it there request that they might be invested of all the Parish-Churches in Rome? that they might there lay the foundations of their Monarchy? and what they could not get in Rome, have they not at length obtained in England, where not long since they have chosen an Archpriest, one of the Jesuits in Voto, who instead of protecting the Clergy, like a ravenous wolf persecutes all such Priests as have no dependence on the Jesuits, worrying them even to exasperation and despair, and depriving them (under a great penalty) of mutual communication. To which may be added their forcing the English Clergy to become Jesuits in Voto, not admitting any one into their Colleges, who hath not made some engagement to be a Jesuit. So that when that Kingdom shall return to the ancient Faith, it will give a fair beginning to an absolute Jesuitical 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 fly way is that they have to insinuate into the favour of Princes, by persuading them that their Subjects are more inclined to the Society in matters of devotion, then to any other Order or Religious Institution; and what must needs be consequent thereto, that they, of all men, are the most sit and able to make them well affected towards their Prince. Such obvious things as these, I leave to every man's particular observation; and with four brief considerations conclude the present discourse.  
First, that men of such turbulent spirits, and such reaching designs must withal be Lovers of Novelty, ever searching for it, ever begetting it; because, without some new raised motions, it were impossible they should attain their ends. Whence it is to be inferred, that the Jesuits cannot be helpful to any Prince that either love's Peace or endeavours the preservation of his own estate, since they are more likely to prove the occasions of much distraction and disturbance, nay to endanger the loss of his estate, if he favour not their party, or be not in some things guided by their advice.  
Secondly, be it taken into serious consideration, if these men, who though they have not yet any temporal jurisdiction, are able by their 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 of my skill, as it shall please God to enable me.  
FINIS.