THat the Religi­ous Order of the Iesuits, was at the first plan­ted in the Vineyarde of [Page]Christ, as a Tree which should produce an Anti­dote against the poyson of Heresie, and such blossoms of Christian and religious workes, as by the sweet sa­uor of them sinners might be constraind to bid adieu to the corruption of sinne, and to prosecute the sweet smell of Repentance, wee need no clearer demon­stration, then the lawes & orders on the which this plant was groūded, by the first Founder thereof, This Exor­dium will make you know, that the Author was a papist. Fa­ther Ignatius. And surely, so long as by those first fa­thers that gaue it life it was [Page]cherished with the dew of Charity, and cultiuated conformable to the inten­tion of the first planter; It brought forth two braun­ches: the one of loue to­wards God, the other to­wards their Neighbor. In­somuch that it was a won­der to consider the plentie of fruites which it brought forth in the excellent edu­cation of Children, the sa­uing of soules, and the en­crease of the Catholique Faith. But the Diuell, who makes vse of all good in­uentions, but as a Whet­stone, grewe as eager and [Page]cunning to destroy this worke and enterprize, as the other to promote it: & tooke occasion euen from the greatnesse it self of this religious order, and from that admirable progresse, which in small time it had made, to peruert the first institution of it, with an ar­tificiall subtilty, in sted of those two first branches of Charity, now vtterly dry­ed vp hee hath ingrafted two other: the one of self­loue, and the other of pro­fit: from which the Chri­stian Republique receyues such damage, that haply a [Page]greater cannot bee imagi­ned, as I am now about to demonstrate in this Dis­course. In the which, I protest before God, I haue no motion either of Inte­rest or passion, but an in­nocent zeale of the Pub­lique good; for the which I do assure my selfe I was borne, and that Princes knowing their Artifice, may preuent them by op­portune remedies.

Now we are to know, that the Religious orders of these Fathers the Iesu­ites being enlarged, espe­cially by the education of [Page]Children (of which there is neither Citty nor King­dome but hath need) was euen from the beginning thereof (by verie manie) much desired, and by di­uers Princes so fauoured, that in few yeeres it diffu­sed it selfe, as far as other orders had done in manie hundreds. This greatnesse which almost alwayes in­duceth into mens minds a change of Custome, raised vp in the heires of Father Ignatius, such a loue to­wards their Societie, that esteeming that more profi­table vnto the Church of [Page]God, and more helpefull in the reformation of the world, then all other Or­ders, they concluded a­mong themselues to ende­uour with all Art and in­dustry to giue encrease to it, and in that to giue gro­weth to the cause of Christ the good of the Church, nay (to vse their owne words) to the onely Patri­mony of Christ.

And here I had need of the subtilty of Aristotle to discerne, and the Elo­quence of Cicero, to expres those maruellous meanes; [Page](A thing which for the nouelty of it to many see­meth incredulous) by which these Fathers still gaine encrease to their so­ciety. But it shall bee suffi­cient for me to point out only some few things, lea­uing a large roome for o­ther mens iudgements, to raise vp a forme of what I­dea themselues shall think fittest. Yet I shall not o­mit to propound som few heads, with which I intend to serue the Reader for the ground of his discourse.

And first, these Fathers [Page]the Iesuites, thoght it was not sufficient to promote their society to that pitch of greatnesse to the which they aspired, onely by tea­ching, preaching, or admi­nistring the most holy Sa­craments, with other like religious exercises; because though from the begin­ning (as I said) they were kindly imbraced by many people, yet in processe of time they perceiued, that either for ill satisfaction, or some other occasion, what euer it was; the affection of many grewe colde to­wards them; and therfore [Page]doubting lest their growth should end with their in­fancy, they inuented two other meanes to enlarge their greatnesse.

The first, was to worke in the minds of Princes, & consequently of as manic others as they could, a base opinion of all other Religious Societies, disco­uering their imperfections and after a cunning man­ner, from others depressi­ons, raising theyr owne greatnesse; and by this meanes they impatronized themselues of many Mo­nasteries, [Page]Abbeyes, and o­ther maine possessions, de­priuing those Religious persons that first enioyed them, both of them, and of all that belonged to them.

The second means was, to thrust themselues into affayres of State, gayning interest with the greatest part of Christian Princes; and that with as subtle & artificious a deuice, as euer yet the worlde brought forth: into which, as it is very hard to penetrate, so it is (almost) impossible, sufficiently to explaine it.

[Page]There resides continu­ally in Rome the Father Ge­nerall, to whom all the rest render most exact obedi­ence: and there is choyce made of some other Fa­thers, who from the Assi­staunce they alwayes giue him, are called his Assist­ants; and there is one (at least) of euery nation, who from that Nation takes his name. Hence, one is styled the Assistant of France; a seeond, of Spaine; a third, of Italy; a fourth, of Eng­land; a fi [...]t, of Austria; & so of all other Prouinces & Kingdomes: euery one of [Page]which, hath it assigned to him as his particular office to informe the Father Ge­nerall of all accidents of State, which occur in that Prouince or Kingdome, of which he is Assistant. And this Office he perfourmes by the meanes of his Cor­respondents, who reside in the Principall Cities of that Prouince orkingdom: who with all industry first informe themselues of the State, the Quality, Na­ture, Inclination, and In­tention of Princes, and by euery Currier aduertise the Assistants of such acci­dents [Page]as are newly disco­uered. And these againe communicate all vnto the Father Generall, who mee­ting in Councell with all his Assistāts, they make an Anatomy (as it were) of the whole worlde, confer­ring the interest and des­seigns of all christian Prin­ces. Heere they consult of al fresh intelligences recei­ued from their Correspon­dents, and curiously exa­mining them, and confer­ring them togither, at last they conclude, to fauour the affaires of one Prince, & to depresse the designes [Page]of another, as shalbe most requisite for their interest and profit. And as those who are standers by at some game, more easily discerne the stroake, then those that giue it: so these Iesuits hauing in one view the interest of all princes; know very wel how to ob­serue the condition of place and time, & how to apply the true meanes of aduancing the affayres of that Prince, from whome they know they shal draw most water to their owne Mils.

Howeuer, this is a thing [Page]simply euill, that religious men should so much inter­mingle with matters of State, it being their dutie rather to attend the sauing of their owne and other mens soules, being for that end onely retired from the world, but by this meanes they are more entangled, then the very seculare per­sons themselues, & for ma­ny most pernitious conse­quences, we shall find this their course most wicked, and worthy of a speedy & potent remedy.

For first, these Iesuits [Page]are Confessors to the grea­test part of the Nobilitie, thoroughout all Romaine Catholike estates. Nay, & the better to attend them, they will not admit poore men, or poore women to their Confessions, but ra­ther aime to be Confessors to the Princes themselues. So that by this course, it is easie for them to penetrate euery designe, euery reso­lution, and inclination, as­well of Princes, as of Sub­iects; of all which they so­dainly informe the Father Generall, or his Assistantes in Rome. Now any man [Page]that hath the lest measure of vnderstanding, may ea­sily perceiue, what a preiu­dice they bring to Princes by this deuice, when onely their owne interest stirres them vp to that, to which (as to their last end) they direct all their endeuour.

Secondly, whereas se­crecy is a proper and vnse­parable Accident, which so accompanieth the pre­seruation of a State, that without it, the ruine of a State must needes follow. Therefore all Princes are most rigorous against [Page]those, who discouer theyr secrets, punishing them as the enemies both of them and their Countrey. And as on the other side, to vn­derstand the designes of o­ther Princes, makes a man more cautelous, and more able to discerne his owne estate: and therefore they vse to spend no small sum of money, in the maintai­nance of Ambassadors & Intelligencers; yet are of­tentimes deceiued too in their relations. But the Ie­suites (that is) their Father Generall and his Assistāts, as well by the Confessions [Page]and Consultations, which their Correspondents doe make, residing in all chiefe Citties of the Christian worlde, as by meanes of their other Adherents, of whom we shall Discourse hereafter, are most sincere­ly and punctually aduerti­sed of all determinations, that are concluded in the most secret Councelles: so that they better know (al­most) all the power, pos­sessions, expences, and de­signes of Princes, then the Princes themselues, & that without any other expense then the cariage of letters: [Page]the which notwithstand­ing in Rome alone (as the Masters of the Posts relate to vs) arriseth to sixty, se­uenty, eighty, and ofte to an hundered Crownes of Gold for one Currier. So that they knowing so ex­actly the affairs of al Prin­ces, do not onely diminish their credit among them­selues, but wound their re­putation both with other Princes, & with their own subiects, depressing or ad­uancing their State at their pleasure: and that so much the easier, because by the same way of Confessions [Page]and Consultations, they enter into the very secrets of the peoples soules: kno­wing who stands well affe­cted to the Prince, & who rests distasted: so that by these relations which they haue of State-affaires, they may easily sowe discord a­mong Princes, occasion a thousand iealousies, & by their insight into the Sub­iects affection, raise com­motions and discord, brin­ging into contempte the very person of the Prince. Whence we must cōclude that the interest of State doth not comport, that a­ny [Page]Prince should confesse himselfe; much lesse, that he shold permit any of his Confidents, Friendes, Se­cretaries, Counsellors, or other his cheefe Ministers, to confesse themselues to persons, that attend so di­ligently to spy outmatters of State and to serue them selues of this means, to in­sinuate into the fauour of Princes; since there is this day no want of Religious persons, men both for life and learning, to be regar­ded equally with the Iesu­ites, whome in this kinde they may employ, & who [Page]attend nothing els but the gouernment of soules, and of their Monasteries.

Thirdly, which is a grea­ter discouery then yet wee haue made, or shall make heereafter, ye are to know that there are found amongest them foure sorts of Ie­suites. The first, consistes of certaine secular people, of both sexes, adioyned to their society, who liue vn­der a certaine obedience, which themselues call a Blinde Obedience; squa­ring all their particular ac­tions by the Iesuites coun­sell, [Page]resigning themselues most readily in all thinges to be commanded by thē: and these for the most part are Gentlemen or Gen­tlewomen, the wealthyest Widdowes, or the richest Cittizens, or Marchantes; from all whome, as from fructiferous plants, the Ie­suites gather euery yeare, a copious haruest of gold & siluer. Of this kinde, are those women, who (in I­taly) call themselues Chet­tine, who are induced by the Iesuites, to forsake the world, while in the meane time, they get their pearls, [Page]apparrell, ornaments, fur­niture of houses, and fi­nally, very great possessi­ons.

The second sort is, of men alone; but those as well Priests as Lay-men: yet such as liue a seculare life, and such as oft-times by the mediation of the Iesuites, obtaine Pensions, Church-liuings, Abbeyes and other reuennews: but these make a vowe to re­ceiue a habite of the socie­ty, at the pleasure of the Father Generall; and ther­fore they are called Iesuits [Page]in Voto: and by the labors of these men, the Iesuites wondrously auaile them­selues in the fabricke of their Monarchy. For they maintaine in all kingdoms and Prouinces, in al courts of Princes, and Pallaces of great men, such of these as shall serue them in a kind, which I shall declare vnto you in the seauenth point of this discourse.

The third sort of Ie­suits are those who remain in Monasteries; and these are either Priests, Clerkes, or Conuerts; who because [Page]at the first they came not from that profession; may at the pleasure of the Fa­ther General be depriued of it, although of themsel­ues they haue no power to leaue it. And these beeing such as haue no Office of importance, for the most part doe simply obey in a­ny thing that their Superi­ors command.

The fourth sort is of Politicke Iesuites, through whose handes passeth the whole gouernment of reli­gion; and these are they, who being tempted by the [Page]diuel, with the same temp­tation that Christ had in the Gospell, Haec omnia ti­bi dabo, haue accepted the bargaine; and therfore la­bour to reduce their socie­ty to an absolute Monar­chy, and to place the head thereof at Rome, where all the principal affairs of the Christian world meete to gether. There resides the head of these Politicians, (which is their Generall) with a great number of o­thers of the same professi­on, who being first infor­med from their Spies, of all such waighty & impor­tant [Page]businesse, as are to be treated in the Court of Rome, hauing first among themselues agreed of such ends, as for their own inte­rest they desire; each one takes his office to go eue­ry day their circuit throgh the Courts of Cardinals, Ambassadours, and Pre­lates: with whome (cun­ningly) they insinuat their discourse of such businesse as is then in hand, or shortly to be handled, represen­ting it to them after what manner they please, and in the same shape, that by re­flection from theyr owne [Page]ends, themselues doe ap­prehend it; ofttimes chan­ging the aspect of the bu­sines, and shewing blacke for white. And because the first interpretations, made especially by religious mē, are wont to make a nota­ble impression in themind of him that heares them: hence it proceedes, that many times, most impor­tant businesse treated by the Ambassadors of Prin­ces, and other graue per­sons of the Roman court, haue not atained that suc­cesse which Princes expe­cted, because the Iesuites [Page]had praeoccupated theyr minds with theyr oblique relations, effecting that those Ambassadors, or o­ther Agents, should haue but smal credit with them.

And the same artifice that they vse with the Pre­lates of Rome, they vse also with other Princes, either by themselues, or by the meanes of their Pensiona­ry Iesuites out of Rome; so that wee may conclude, that the greaterpart of bu­sinesse thoroughout the Christian World, dooth passe through the Iesuites [Page]handes; and those onely take effect, against which they make no opposition. Most stupendious and im­penetrable is the Art that in this kind they vse, which though it cannot by mee be perfectly described, yet may it liuely bee descryed by any Prince, who will but daigne to read this lit­tle touch y ^t I giue of thē; because hee will presently reflect vpon what thinges haue past: and as he shall vnderstād the truth of my discourse, calling to mind with what art things haue beene handled, he will dis­couer [Page]more of that, which will seeme strange & mar­uellous vnto him. For not beeing content with this their close Artifice, by which they thrust thēselus into the affayres of the World, with perswasion that it is the onely meanes to archieue that Monar­chall Iurisdiction at which they aime; they made sup­plication to Pope Gregory the thirteenth, That for the time to come, he wold publiquely fauour theyr proiect: and representing it to him vnder the pub­lique good of the church, [Page]they required that hee would commaund all his Legates, and Apostolical Nuncios, to take to them euery one for his compa­nion and confident, some Iesuite, by whose counsell he should be gouerned in all his actions.

Fourthly, by these cun­ning carriages, and their insight into State busines, the cheefe Iesuites haue gotten the loue of manie Princes, as well Tempo­rall as Spirituall; which Princes they do perswade, that they haue saide and [Page]done many things for their good; and hereupon haue followed two waighty in­conueniences. First, that abusing the friendship and goodnesse of those Prin­ces, they haue not cared to distaste many priuate, but otherwise rich & No­ble Families, vsurping the wealth of widdowes, and leauing their family in ex­treame misery: alluring to their Religion, and to fre­quent their Schooles, the most noble spirits; who if haply they shall fall out to bee vnable and vnfitte for their purpose, vnder some [Page]honest pretext, they li­cense them from their so­ciety; but withall lay hold of their estates, of which their society will needs be inuested heyres. In the mean time absolutely ex­cluding the poore from their schooles, directly a­gainst the orders of the fore-named Father Igna­tius, and the intention of those their Patrons, who gaue them their possessi­ons, not that they should serue their owne commo­dity, but the Christian Commonwealth.

[Page]The second inconueni­ence is, that these Iesuites cunningly make the world knowe the friendship and inwardnesse they retayne with Princes, setting it forth a litle more then in­deede it is, to the end that they may gaine the loue of their Ministers, and so procure, that all men shal recur to them for fauors; thus they publiquely vant, that they can make Cardi­nals, Nuncios, Lieutenāts, Gouernors, and other of­ficers; nay some of them haue plainly affirmed, that their Generall could doe [Page]more then the Pope him­selfe; and others haue ad­ded, that it is better to bee of that order which makes Cardinalles, then to bee a Cardinal. And these thin­ges they divulge so pub­likely, that there is not any man who familiarly con­uerseth with them, to whō they relate not these, or such like things.

Fiftly, hauing laide the ground-work of this their practicke in State, they pretend a power to raise or ruine whomsoere they please, and indeede ma­king [Page]vse of religion onely for a cloake, whereby they may gaine credite, they make times attaine theyr ends. But when they pro­pound any man vnto the Prince for preferment, they neuer make choise of him who is most fit & de­seruing; but rather op­pose to such an one, when they know he is not parti­all on their side: and al­wayes aduance such per­sons as make for their in­terest, without any regard whether he be well affec­ted to the Prince, whether meritorious or fit to vn­dergo [Page]that office to which he is nominated: whence there oft ariseth disturbāce to the Prince, solleuations and disgusts amongst the people.

Sixtly, as the Master of a Gally, when hee per­ceiues a good gale fayre for his voyage; but vvith once whistling makes all the gally-slaues fal to their Oares, and stretch them before the vessel: so when in the Dyets, & assemblies (which these Fathers con­tinually make by their Ge­nerall and his Assistants in [Page] Rome) they conclude it fit for their turne, that some one person should be promoted to dignity; the Fa­ther Generall signifyes so much to those that reside elsewhere; and all those with one consent, at an in­stant ioyne all their forces to make him attayne that honor which they intend him: and he should be ve­ry vngrateful, if afterwards in all occurrents, he shold not serue the Iesuites with the like zeal that they pre­ferred him. And because such a man, nay many such men (for many dependāts [Page]in this kinde the Iesuites haue) holde themselues more obliged to the Iesu­ites, then to their Prince, of whom they haue recei­ued their honour & great­nesse, therefore they serue the Iesuites with a greater affection then the Prince himself. Thus they delude their Princes, who imagi­ning they haue gotten a trusty seruant, haue onely made way for a Spy of the Iesuites; of whom they of­tentimes serue themselues tot he dammage of that Prince, who aduanced him. I could with mani­fest [Page]examples confirm this my Discourse, if daily ex­perience & common fame were not a sufficient con­firmation to it. But not to make my self ouer-tedious I will passe to some other thinges, concluding that this happily is the cause, why the Iesuites are wont to call their Religion, A Grand-Monarchy; as if they gouerned all Princes and their ministers at their pleasure. And it is not lōg since, that one of the chief of them, beeing publikely to treat with an illustrious Prince, in the name of the [Page]Society, he beganne with these wordes full of arro­gancie, and grounded vp­on a conceit of their Mo­narchy; Our Society hath alwayes maintained good in­telligence with your Grace, &c.

Seuenthly, these Fa­thers take great paines, to let the World know, that all those who are any way in estimation with theyr Prince, haue beene theyr fauourites, and borne vp by their hands; so that by this meanes they are more Patrons of the Subiectes [Page]affections, then the prince himselfe. And this is a no­table preiudice vnto the Prince; aswell because no reason of State doth com­port, that religious per­sons so ambitious and po­liticke, should bee so farre Patrons of the will of the Ministers, that whensoe­uer they please, they can cause treason and solleua­tion: As also that by this meanes, that is by the me­diation of the Ministers their adherents, they in­duce into the Princes ser­uice either for Counsel­lers or Secretaries, some [Page]of those Iesuites in Voto, of whom I discoursed before And these againe procure the Prince to entertayne some Iesuite for his Con­fessor or Preacher. And thus all these together, do serue as Intelligencers to the Father Generall; to whom they render an ex­act account of all that pas­seth in the most secret Councels. Whence it pro­ceedes, that manie times we see designs preuented, and secrets of the greatest importance discouered; yet no man can search out the true Author, but ofte [Page]those are most suspected, who are least in fault.

Eightly, as by Nature subiects are woont to fol­low the inclination of their Prince; so all those that giue obedience to their fa­ther Generall, perceiuing that he cheefely attends to matter of State, & by that meanes endeuours to im­proue and enrich their so­ciety, they also apply thē ­selues that way; & making vse of their Kindred and Friends, assoile to pene­trate the very heartes of Princes, and their most se­cret [Page]designes, only to giue notice of them, eyther to the Assistants at Rome, or to the Father Generall: by this meanes to procure themselues their fauour, & attain some dignity, which by any other meanes they could neuer haue reacht. For amongst them, none are euer preferred to anie Office of importance, but onely those whome they know prone to aduaunce their society to that height of greatnes to which they aspire, and consequently none but such as are kno­wen to be sufficient in the [Page]managing of State-busi­nesse.

Ninthly, as from diuers Flowers and Hearbes, by meanes of a Lymbecke, a man may drawe such an Oyntment, as is fit to heal a mortall wound; and as from seuerall blossomes, Bees sucke Hony: so these Iesuites, from the infallible relation which they haue of all Princes affayres, and of all accidents that occur in euery State, by the po­wer of their discourse, they extract from them theyr [Page]owne commoditie, which is the only remedy to cure that their inuincible woūd of Couetousuesse and am­bition; and they compose a certaine Art of their own profit, by which they ob­tayne their owne ends, as well from other mens good, as ill; but more of­ten from their il, then from their good.

Thus they are wont to shackle with their Fetters, that Prince into whose se­crets they haue spied, pro­pounding to him that they haue the onely excellent [Page]meanes to make him the Master of his desires: but when by this meanes they haue drawne theyr owne purposes from him, consi­dering that the too swel­ling greatnesse of that Prince may one day proue preiudiciall vnto them, as Aduocates doe their cau­ses, they prolong as much as they can the successe of that businesse; and after­wards with strange dexte­rity and wondrous iug­ling, they vtterly ruine those designes to vvhich they had giuen a begin­ning.

[Page]The league of Fraunce treated and concluded by them, not long after they abandoned, when they saw things prosper on the Kings side: and England, so often promised by them to the Spaniardes, yet in such manner perfourmed, so confirmes this my Dis­course, that there needs no farther proofe.

Tenthly, from what hath beene already sayde, it necessarily followes, that [Page]the Iesuites haue no good intention towardes anie Prince what euer, eyther temporall or spirituall; but onely serue them so farre, as they may serue theyr owne commodity.

Nay, it followeth yet further, that no Prince, much lesse any vnder Pre­lates, can make the like vse of them, because they shew themselues at the ve­rie same time, equally af­fected to all; making them selues French with French men, Spaniards with Spa­niardes, and so with all o­ther, [Page]according as the oc­casion requires; frō which, they do intend to extract their profite. They haue no regard of the preiudice of one more then of ano­ther, and therefore those enterprizes in which they haue intermedled, haue seldome times succeeded well, beecause they haue no purpose to serue fur­ther then their owne inte­rest dictates to them. And in this, the Artifice which they vse, is most notori­ous; some of them fain­ing themselues to be parti­all [Page]to the crown of France, others to Spaine, others to the Emperour, and some to other Princes, of whom they desire to bee fauou­red.

And if any of these Princes please to make vse of some Iesuite, whom he holdes for his confident friend, hee immediately writes to the Father Gene­rall, the businesse which hee hath to treate, and ex­pects his answere, toge­ther with order what hee shall doe, and conforma­ble to that Commission he [Page]rules himselfe; neuer re­garding whether that Or­der be conformable to the intention of the Prince, who commits the care of that businesse to him: but if the society be serued, he takes little care, what ser­uice hee doeth vnto the Prince.

Besides this, because the Iesuites vnderstande the interest of all Princes, and are most knowing in all thinges daylie treated in secret Counselles, those [Page]who pretend to hold with France, propound to the King, and his principall Ministers, certaine condi­tions of State, and impor­tant considerations, which are sent to them from their Politicke Fathers at Rome. And those that pretend to hold with the Crowne of Spaine, doe iust the same with them, and so with the rest. From which course of theirs, there ariseth such a diffidence in the hearts of Christian Princes, that none giue credit to other; which is a maine preiudice [Page]to the publike peace, and vniuersall welfare of Chri­stendome: the which diffi­dence of theirs, is that which makes it so difficult a thing, to conclude a lea­gue against the common enemy, & precious peace to be of so little valewe a mongst Princes.

Furthermore, vvith these artificious deuices, they haue so opened the eyes of the world, and so sharpened mens wittes in matter of State, that this day, to the notable preiu­dice of the holye Church, [Page]they attend to nothing els but matter of policie, and poyse all their actions in that ballance.

But to the end, that these Iesuiticall stratagems may yet appeare more plainly, I cannot here conceale the meanes, by which they in ueigle Princes to their par­ty. There are some yeares nowe past, since one of these Fathers, called father Parsons, the Assistant of England, wrote a booke a­gainst the succession of the [Page]King of Scotland, to the Crowne of England: And another Father, called Crittonius, with some o­thers of the same order, in a Book which they wrote, defended the Title of the King of Scotland; oppo­sing the opinion of Father Parsons, and faining to be at discord amongst them­selues: although all this was (indeede) cunningly done, and by the com­mand of their Father Ge­nerall, onely for this pur­pose, that whosoeuer shold succeede in the Kingdome [Page]of England, they might haue an excellent Argu­ment, to worke in him a great good opinion of their Society, and to ex­tract their own ends from him.

A faire example to shew vs, that Princes are the ob­iects of all Iesuiticall acti­ons and determinations: and (by consequence) to make good their own say­ing, That their Societie is a Grand Monarchy.

Againe, that the trueth [Page]of this may appeare, that the Iesuites haue no re­gard, whether they please or displease any Prince, where it toucheth vppon their owne commoditie; although the experience of infinite things past ma­keth it as cleare as the Sun it selfe; yet the particular which I shal here subioyn, will render it euerie way most euident.

There is no person in the Worlde, whom they are more bounde to serue [Page]and obey then the By­shoppe of Rome; not on­ly for many other reasons, but especialy because they make a particular vowe to obey him. Yet when Pius Quintus went about to re­forme some of these Fa­thers, reducing them vnto the performance of theyr dutie in the Quire, they would not obey him; e­steeming that a notorious preiudice to their society: and those fewe of them, who yeelded themselues to the Popes pleasure, ac­cepting that profession; [Page]were alwayes afterwardes in mockery called by their fellowes, Quintini: nor could euer any of them get the least preferment a­mong them.

In the same kinde, they opposed glorious Saint Charles, Arch-byshoppe of Millain, who as Legate alatere to his Holynesse, endeauoured to reduce them to a Religious Dis­cipline.

But what should I speake of these, since they obey not the Sacred Cannons them-selues, but agaynst [Page]their Decrees, make Mer­chandize of Pearles, Ru­bies, and Diamondes, the which they bring from the Indies; and there is an o­pinion, that the greatest part of precious Stones, which are solde in Venice, belong to the Iesuits. The ground of which opinion, hath beene receiued from their owne brokers, whom they haue emploied in the sale of them.

But that they are no faithfull seruants vnto the Byshoppe of Rome, those Fathers knowe well; who [Page]for defaulte of theyr ser­uice, were called by pro­cesse to Rome. I neyther will, nor can name them, nor will I wade farther in­to this matter, as wel that I may not bee compelled to speake of some Prince, whom my Discourse will not very well please, (my selfe desiring to do seruice to all, and to offend none) as beecause I intend not here to make an inuectiue against the Iesuites; but onely to giue a shorte and plaine draught of theyr courses and customes.

[Page]For, as many times we behold one afflicted with some greeuous infirmitie, sending forth such lamen­table cryes, as reach hea­uen it selfe; and euery one perceyues that the man is terribly indisposed, but no man is able to discerne the originall cause of his euill: so the whole worlde com­plaines of the Iesuites; some for beeing persecu­ted, others for being trea­cherously serued by them: but the mischiefe still re­maines [Page]among vs. Nor is the cause therof easily dis­couered; which is nothing else but a prodigeous and immense desire, which they haue to encrease their owne power: in respect whereof, they esteeme in nothing to distast any mā, to deceiue Princes, to op­presse the poore, to extort from Widdowes their e­states, to ruinate most no­ble Kingdomes, nay many times, by their interming­ling with alimportant bu­sinesse, to cause iealousies and despight among Chri­stian [Page]Princes.

Now, as there woulde follow a great inconueni­ence, if that part which were last formed by Na­ture, as an instrument to serue the rest that are more noble; should attract vn­to it selfe all the purest blood and vitall spirites, because this were the way vtterly to dissolue the whole: So it is as incon­uenient, that the religion of the Iesuites, planted in­to the bodye of the holye Church, as an instrument for the conuersion of He­retickes, [Page]and the reduction of sinners to Repentance, should bring within theyr owne power, all the most waighty and important affayres of Princes & Pre­lates, and extracting from them the verie life and spi­rit of their interest, should conuert them vnto their owne commoditie. Be­cause from hence both pri­uate and publike peace is disturbed, manie deprest which were worthy to bee exalted, and many exal­ted which were worthy to bee deprest, with a thou­sand [Page]other inconuenien­ces, that would follow vp­on it.

I could adduce many Reasons, taken from ex­perience it selfe, to demon­strate what an ingordgious ambition the Iesuites haue to encrease their greatnes: but it shall heere suffice to make it knowne from Fa­ther Parsons owne words, recorded in a Booke of his composed in the English tongue, and intituled, The Reformation of England. [Page]Where hauing first bla­med Cardinall Poole, and hauing also obserued ma­ny wantes and imperfecti­ons in the Councell of Trent; at length hee con­cludes, That when Eng­land should returne to the Romish Catholike Fayth, he would reduce it to the forme and state of the Pri­mitiue Church, making common all Ecclesiastical goodes, and assigning the charge of them vnto sea­uen Sauij or Wise men, which should bee Iesuites, and who should make di­stribution [Page]of goods at their pleasure. Nor is it his will, nay he forbiddes it vnder a greeuous penaltie, that any religious person, of what order soeuer, should return into England with­out their License, resol­uing that none should en­ter there, but those who should bee maintained by Almes.

But as it ofte falls out, that selfeloue so blinds the wisest man, that hee bee­comes the vn­wisest; it is [Page]most ridiculous which the same Father subioynes in that place. When Eng­land (sayth hee) shal once bee reduced to the true Faith, it will not bee con­uenient, that the Pope (at the least for fiue yeares space) should looke to re­ceyue any fruite from the Ecclesiasticall Benefices of this Kingdome; but remit all into the hands of those seuen Sauij, who shoulde dispense them, as they con­ceiued best, for the good of the Church. This being his designe, that the first [Page]fiue yeares being past, by some other inuention (of which they are verie full) they woulde re-confirme the same priuiledge for fiue yeares more, and so onward, till they had vt­terly excluded his Holy­nesse from England. Now who seeth not heere (as in a Table) the Couetous­nesse and the Ambition of the Iesuites, naturally de­scribed; together with the desire they haue, to make themselues Monarches? And who seeth not, with what cunning they endea­uor [Page]to promote their own interest, procuring it ey­ther from others good, or ill? What should I say more of them? In the time of Gregory the thir­teenth, did they not make it their request, that they might bee inuested of all the Parish Churches in Rome? That they might there lay a foundation of their Monarchy? And that which they could not get in Rome, haue they not finally obtained in Eng­land; where not long since they haue chosen an Arch [Page]priest, one of the Iesuites in Voto; who in sted of pro­tecting the Clergy, like a rauening Wolfe perse­cutes all such Priestes, as are not dependent vppon the lesuites, driuing them to termes of desperation, and depriuing them (vn­der a great penaltie) of mutuall communication: so that by this time almost all the English Romish Clergy are Iesuites in Vo­to, nor do they accept any into their Colledges, who hath not past his worde to become a Iesuite: so that [Page]when that kingdome shall returne to the Auncient Faith, England will bee like to giue a beginning to an absolute Iesuiticall Monarchy, because al the Ecclesiastical reuennews, all the Abbeyes, Benefi­ces, Bishopprickes, Arch­priestships & other digni­ties shall be conferred on­ly by the Iesuites.

I here let passe manie things as the pretentions, which they make concer­ning other mens estates, [Page]howe iealous they are of their welfare, and desirous of their prosperitie: as the fauour which they endea­uour to gaine from Prin­ces, by making them be­leeue, that their subiectes are most deuote to theyr religion, and consequent­ly that they are able to make them well affec­ted to the person of theyr Prince. Such euident thin­ges as these, I leaue for e­uery one to obserue; and with four brief considera­tions I will conclude this present Discourse.

[Page]First, that men of such high spirit, and such rea­ching designes, are al­wayes louers of noueltie, euer searching for it, and begetting it; because with­out some new raised mo­tions, it is impossible they should attaine their ends. And therefore, the Iesuits cannot be helpfull to anie Prince, that eyther loues peace, or the conseruati­on of his own estate, since they are more likely to be the cause of much trouble and commotion; nay hap­ly to put in compromize [Page]his whole state, if he fauor not their party, or bee not partially gouernd by their counsell.

Secondly, if these who haue not temporall iuris­diction, are able to cause such great, and so prodigi­ous disturbance in the World, what thinke you would they doe, if one of them should by chance be created Pope? First, hee would stuffe the Consisto­ry with Iesuites, & by that meanes perpetuate the [Page]Popedome to them: and then directing themselues by their insight, and interest of State, and hauing the Arme and power of the Pope, they would be enabled to put in danger the e­state of many Prin­ces, especiallie of those who are neigh bors and confiners.

Thirdly, it would [Page]be the design of that Pope (if he could by any meanes) to in­uest their order of some Citty, or tem­porall Iurisdiction, with the which they would afterwardes make way for a thou­sand other designes, whichthey could ne­uer effect without the damage of other Princes.

[Page]Fourthly, when the Consistorie shoulde be entirely Iesuited, the whole patrimo­ny of Christ wold be in their hands; and as one that hath the dropsie, the more he drinkes, the more he thirsts; so their Am­bition growing with their greatnes, wold occasion a world of trouble. Now, be­cause ther is nothing [Page]more subiect vnto change then matter of State, these fathers with all their power and cunning, would endeuour to alter the course of affairs, that they might finally in duce the forme and proiect of their own gouernment, and by that means absolute­ly immonarchize thē selues. They haue had it long in their heads [Page]to gaine into theyr society the sonne of some Prince, vvho should absolutely in­uest the companie of his state; and this they had long since attained, if some o­thers wisely spying out their design, had not preuented them. But hadde they once obtained that, they would without anie difficulty, haue made [Page]themselues Patrones of the state Ecclesia­sticall; and as they are very inuentiue & subtle, they woulde afterward haue foud out a thousand waies howe to enlarge it. Thus they wold haue wanted no meanes, that might make thē masters of their pro­iects: and if nothing els would haue done it, the ielousies which [Page]they would haue rai­sed in the mindes of their confining prin­ces, would haue don thē no small seruice.

It is therefore most necessary, that for the preseruation of publike peace, & for the maintainance of states, for the increase of the holye Church, and for the common good of the vvhole [Page]world, that Paul the fifts Holinesse, toge­ther with other Prin­ces, shold set bounds and limits to this so­ciety, whose desires are so extremely in­ordinate, least haply that followe, which was anciently effect­ed by the Dauidi, (whose courses the Iesuites seem to imi­tate) who were not destroyd, til the time [Page]of Claudius the Empe­ror.

And when I shall bee commaunded to write my opiniō, concerning an oppor­tune remedy howe to rectifie these fathers without anie hurt to them, but indeede to their great good (de­siring rather to make them Monarches of soules, which are the [Page]treasurie of Christ, then of the world, or of the profite of the world, which is no­thing else but vile dung) J am readie to perform it with cha­rity, and with all that ability, which it shal please God to bestow vpon me.

Laus Deo.