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  • The Firſt, Tranſlated out of a Book privately printed at Paris.
  • The Second, lately found in Manuſcript in a Je­ſuites Cloſet after his Death.

Both ſent with a LETTER from a Gentleman at Paris, to his Friend in London.

The Second Edition.

LONDON, Printed for Ric. Chiſwell, at the Roſe and Crown in St. Paul's Church-Yard, M DC LXX IX.

A LETTER ſent from a Gentleman in Paris, to his Friend in London.


I have taken this opportunity of my Friends going over, to ſend you the encloſed Papers: which, if you think to find your account by it, you may publiſh, only I would have you by no means to diſcloſe my name, while I continue abroad, for reaſons you may eaſily gueſs.

THE firſt of theſe two little Tracts; I met with here at Paris, printed in French. If it be not ſo quick and ſmart, as ſhould Anſwer the reproof of ſo great Offenders: at leaſt I am ſure the length of it cannot be tedious. It is in a manner but a Table of the Jeſuites Conduct in managing their Worldly Intereſt: and ſo you ought rather to ex­pect truth in it, than wit.

The Other is what I met with in Manuſcript, and (I believe) never yet Printed. The Copy I made uſe of, was written in French, and not very Correct: But however there may be miſtakes in ſome little words; I dare undertake in the whole it is true; not to be denyed, but by an impudence whoſe practice will give it ſelf the Lie at the ſame inſtant. It was found amongſt the Papers of a Jeſuite, that Died not ſo near his Friends, as he might have wiſhed. And there­fore he that found it, placed this Text under the Title of it: There is nothing covered, that ſhall not be revealed; and hid, that ſhall not be known.

It may be ſome, who either have not ſo well Confidered the general Tranſactions of the World, or are partially devoted to the Society, will judg theſe accounts too extravagant for the Jeſuites ever to undertake. But if they pleaſe to go along with me a little further, I make no doubt but they will change their minds.

Let us then but look round Chriſtendome, and ſee in what poſture theſe good Fathers ſtand. The Emperour is by the confeſſion of all men beſet with them: whoſe head they fill ſo full of Muſick, That by their good will they would leave room for nothing elſe. The King of Spain is a Child, but his Mother (the Queen Regent) has taken care that the Jeſuites ſhall not loſe their ſhare in him, having placed Father Nidard her Confeſſour the firſt in her Council, as Chief Mi­niſter. How well he has anſwered that Truſt, let the Revolt of Don John, and the high diſcontent of all the Nobility witneſs: now in a time when the lowneſs of Spains fortune lays them open for a prey to all their Neighbours. The King of France his laſt Confeſſour was Father Anat, whoſe peaceable and quiet behaviour appears ſuffici­ently out of the Writings of the Janſeniſts. Flanders is wholly rid by the Jeſuites. England gives as great a Teſtimony of their buſy ſpirit, as any other Countrey: where by their Rule of not ſuffering any of another Order to ſucceed Con­feſſour in the room of one of them, they have almoſt thruſt out all other, Regulars as well as Seculars. Of which there is no ſmall complaint made in theſe and other parts. Nay, the late Pope himſelf had a Jeſuite his Confeſſour, Car­dinal Palavicino, without whom he would re­ſolve nothing of Religion or Conſcience, which were managed accordingly, as may be ſeen in ſeveral Accounts of his Worthy Deeds. It would be too much to ſet down their preſent Condition in every little Court and Common­wealth; ſince it is manifeſt by what has been ſaid, that they inſinuate themſelves into Princes and other Great Men, for no other good, but their own.

I had forgot the King of Poland, who was brought up a Novice among them. However, to give light into their particular actions, I will only make bold to hint at two or three paſſages. The firſt ſhall be that of their dealing with the Dominicans in Spain, concerning the Immaculate Conception of the Virgin Mary. The Dominicans as more addicted to truth, denied the thing: upon which the Jeſuites took occaſion to ſhew that hatred they had always bore them, under pretence of their zeal for ſo conſiderable a Superſtition. And therefore they have recourſe to the Pope, preſſing him to decide the Contro­verſie on their behalf. He not willing to deter­mine a point that had ſo little reaſon, and no Antiquity for it; would not reſolve; but only in ſome meaſure to gratifie their importunity, ſends a kind of Declaration into Spain That though it was true, The Immaculate Conception could not be made out, ſo as to enjoyn the Believing of it: yet he eſteemed it as the more reverend Opi­nion, and could wiſh all Chriſtians rather to be of it. But though his Holineſs would not ſpeak out himſelf, the Jeſuites made him. For upon theſe very words they raiſe a perſecution againſt the Dominicans, telling the people, that though the Pope had not in expreſs terms Condemned the Dominicans, yet Implicitly he had, by declaring his own ſenſe ſo much for the other: Thus did they put the cheat upon the peoples underſtan­dings. But that their Induſtrious influence may appear the more; you ſhall ſee they will not forbear to pick pockets when time ſerves. For in Sivil they ſet up a Bank, where any man might put in his money, to be remanded again at plea­ſure. This they kept in great credit, and main­tained by their Trade in the Weſt-Indies. At laſt, when they perceived moſt of the ſtock of City & Country was got into their hands, preſently they returned all over into the Indies, and broke. The people came upon them for their money, They as Church-men pretend exemption from the Civil Courts: and have ſo baffled the deceived people, that I believe e're this they are in deſpair of re­covering one farthing.

And now I have taken notice of their traffick in India, let me refer you to the Letter of John Palafox de Mendoza Biſhop of Angelopolis in Ame­rica, &c. to Pope Innocent the X. dated the 8th. of January, 1649. And the Memorial preſented to the King of Spain, in Defence of Don Bernar­dino de Cardenas Biſhop of Paraguay in the Weſt-Indies, &c. againſt the Jeſuites, both put out in French. In both which, the inſolence, ambition, and wickedneſs of the Jeſuites is ſo diſcovered, that were it not recorded upon ſuch publike Acts, the proceedings would be Incredible. For it ap­pears there, that to ſerve their own ends, they made uſe of Pagans to ſhed Chriſtian blood, ende­voured to murder their Biſhop, and ſuch other horrid attempts, as muſt, no doubt, render them odious to all poſterity. The Eighteenth Canon of the Council of Calcedon was ſo little in their minds, that they did not ſo much as obſerve the common dictates of Humanity. But when a Raviliac has been found amongſt them ſo near hand; and not only Libells ſcattered abroad to juſtify ſuch proceedings, as Admonitio ad Regem Ludovicum xiij, and Myſteria Politica; but Books publikely owned and authorized by Themſelves, written by Mariana, Aquaviva, and others, but chiefly by Santarel, who was cenſured for it by all the Ʋniverſities of France, with the approba­tion of the Parliament of Paris, as may be ſeen at large in the Book called, The pernicious Conſe­quences of the Jeſuites new Hereſie. I ſay, when we have ſuch ſufficient teſtimony ſo near home: we need not make any long voyage for their diſcovery.

Now, that it may appear they have all quali­ties alike, do but conſult the Provincial Letters, and you will find the Morals of theſe men, as nortoriouſly faulty, as the reſt. For it is plain there, from the pens of their own approved Authours, Tannerus, Emanuel Sa, Hurtado, Caſtro­palao, Fagundes, &c. that Murder, Sacrilege, In­temperance, Fraud, or any other ſin, may by the ſmall change of a thought, or eaſy application of an intent, either be turned into a virtue, or at leaſt loſe its vitiouſneſs, and become an inno­cent action.

And why ſhould we then wonder at any thing that is reported of theſe men? For certainly, of late Times, the Devil has not found more effe­ctual Inſtruments for the peaceable damnation of Souls, than the Jeſuites. The great Enemy that ſo often foyls him, is Conſcience: which theſe decoys of Satan do ſo ſweeten and blind with religious evaſions, that they draw whole flocks after them into the kingdome of darkneſs, with as much alacrity, as a Saint goes to Hea­ven.

But that I may not be thought to write an Invective; I do declare, I have no pique againſt any of that Society: but rather an obligation to wiſh their practices more open and generous, and more ſuitable to their profeſſion; that ſo many great Wits, as they have among them, might be Converſed with, without hazard of a mans being brought into ſome inconvenience. Indeed the only reaſon that made me think it requiſite to lay them open in Engliſh at this time, is to let all men ſee, what a pack of Knaves we ſhould be peſter'd with, if ever Popery crept in. But, God be thanked, we have a Prince knows them too well to truſt them: and a Government well enough fortified againſt their Invaſions. How­ever, as a reſtleſs ſort of people, that will com­paſs Sea and Land to gain Proſelytes, and will leave no ſtone unturn'd to promote their Inte­reſt: all the diſcouragement imaginable ſhall not hinder them from making their attempts. And therefore, ſince they are not able to break in at the fore-door, they try to ſteal in the back way, by the help of their Journey-men, the Phana­ticks; by whoſe means, having once wrought a Confuſion, they hope the more ſucceſsfully to fiſh in troubled waters. And thus they make themſelves as ſure of the booty, as the Ape did of the Cheſnut, when he made uſe of the Cats foot to pull it out of the fire.

For this is that they flatter themſelves with. They look upon the Phanaticks as a giddy-headed rabble, without any foundation or principles, to eſtabliſh any Religion upon: Fit for any impreſ­ſion, but the right. And ſo they brag here abroad, that if they could but once ſee a Toleration, it ſhould be the ſame ſatisfaction to them, to find a Miniſter of State's or any Great Man's Coach at a Conventicle door, as if it ſtood at the Queens Chappel. For they do not in the leaſt deſpair of ſucceſs, if they could get the Reins of Govern­ment ſlackned at this rate. Becauſe, ſay they, there is none but the judiciouſly virtuous part of the Nation can eſcape our hands: which will make ſo ſlender a party, that it will not be very difficult to overcome them.

For firſt, the Male-contents will naturally fall into our Nets, or the Phanaticks. Next, all Knaves, that either want preferment, or would have more, take to the Side that is for Change, which we know by experience to be the Phana­ticks. And laſtly, which make up the body of moſt Countreys, thoſe effeminate ſpirits, whoſe reaſons are drowned in their fancies, will, as the Apoſtle teſtifies, by the ſpiritual debauchery of thoſe Creepers into houſes, be drawn into any wickedneſs.

But no doubt theſe Cunning Deceivers reckon without their hoſt. The Cheat is too freſh in every ones memory to take again ſo ſoon. For to think the King would give up that Sword of the Unclean Spirit, by which God's Anointed and his People were deſtroyed, into the hands, not of another generation, but of thoſe very men, who by open violence did for ſeveral years declare their Contempt of His Government, Hatred to His Perſon, and Rebellion againſt His Authority: were a folly not to be exceeded, but by that of Truſting them. And now I have ſhot the Bolt of

Yours, &c.


THe Laws and Conſtitutions upon which the Order of the JESUITES is eſta­bliſhed, make it plainly appear, that Father Ignatius had a very holy deſign in it. And truly in its firſt Infancy it gave great hopes, that it would prove a very fruitful Branch of Chriſtianity: For as long as theſe good Fathers con­tinued in works of Charity, following the Rules of their Order: They really did much good, as well by an excel­lent Education of Youth, as by converting Souls, and maintaining the Faith. But as the Divel would have it, who is no leſs induſtrious and cunning in perverting godly deſigns, than good men are to advance them, He takes occaſion from the conſiderableneſs of the Order, and the2 mighty progreſs they had made in ſo ſhort a time, to de­ſtroy the end, it was firſt ordained for. So that by his ſubtlety, inſtead of their great Charity, which at preſent is almoſt wholly frozen up, he has poſſeſſed them with the two moſt pernicious affections of the World, Ambi­tion and Covetouſneſs. Which brings ſo great a miſchief upon Chriſtendom, that a greater is hardly to be imagined, as I ſhall make appear by the following Diſcourſe. Only firſt, I proteſt before God, that it is neither Intereſt nor Paſſion, which moves me to Write; but only my zeal for the publick good: For the advancement of which, I hold my ſelf obliged to employ the utmoſt of my power, in hopes that their hypocriſie and practices being laid open to the Great Men of the World, they will find ſome ex­pedient to remedy the Abuſe.

The firſt thing then to be known is, that the Jeſuites Order being particularly applyed to the Education of Youth, of which there is no Kingdom nor Town, but ſtands in great need; it was ſought to, in the beginning far, and near, and highly favoured by many Princes: In­ſomuch that within a few years it was got to as high a pitch, as others have attained to in many Ages. But this Great­neſs, which very often is accompanyed with change of Manners, ſtirred up in the Succeſſors of Father Ignatius ſo great a love toward their own Society; that perſwa­ding themſelves it was of more uſe to the Church of God, than all the reſt, and more proper for the Reformation of the World; they concluded amongſt themſelves, that they were to apply all their skill and endevours to the aggran­dizing of it, ſince in that they ſhould encreaſe the true Militia of Jeſus Chriſt, the good of the whole Church, and the ancient Patrimony of the Lord, to uſe their own terms. And here it is, that I had need have Aristotle's3 Subtilty to diſcover, and the Eloquence of Cicero to ex­preſs the ſtrange Method (which many, perchance for its novelty think it incredible) by which theſe Fathers go on, daily advancing their Society. But I will content my ſelf to obſerve only ſome particulars, leaving the reſt to be made out, as ſhall ſeem moſt probable to each mans fancy. So that, all I intend to do, is, to give ſome certain heads, and directions that may ſerve, as I gueſs for good grounds to any, that will make reflections, or diſcourſe upon this Subject.

Firſt, theſe Father Jeſuites concluded they ſhould never bring Their Society to that conſiderable pitch of Greatneſs as They aimed at, barely by Teaching, Preaching, Admini­ſtring the Sacraments, or by their devout Offices of that na­ture. For though from the very beginning they had gained upon the affections of a great many, as I told you before: yet perceiving that after a little time that kind­neſs cooled, they much queſtion'd, whether their Order had not come ſhort in the effectual Captivating of minds. And therefore they deviſed two other means for attaining to their Greatneſs; Firſt, to endevour with Princes, and all others to make the reſt of the Orders cheap, by find­ing ſome great Defects in them. So that by this wicked application having ſet up their own Greatneſs, by the aba­ſing of others, they have made themſelves Maſters of divers Monaſteries and Abbeys, and other conſiderable Revenues, depriving the other Orders of Them (which before were in poſſeſſion) by ſlander and calumny: The next way was, by inſinuating themſelves into affairs of State, engaging to their intereſt the greateſt part of the Princes of Chriſtendom by ſo cunning and artificial expe­dients, as are not eaſie to imagine. Their Father Gene­ral, to whom they all pay an abſolute obedience, reſides4 conſtantly in Rome. He has made choice of certain Fa­thers, who, becauſe they are always with him are called Aſſiſtants; and there is at leaſt one of every Nation, from whence they take their diſtinction, one calling him­ſelf the French Aſſiſtant, the other, the Spaniſh, the third, the Italian, the fourth, the Engliſh, the fifth, the Austrian, and ſo of all the otherKingdomes and Provinces. The charge of each Aſſiſtant, is to inform the General of all Tranſactions of State that paſs, either in the Kingdom or Province, of the which He is Aſſiſtant. This He does by His Correſpondents, who reſiding in the principal City of that Kingdom, or Province, make a diligent enquiry of the eſtate, nature, inclination and deſigns of the Prince: of which they adviſe the Aſſiſtants, giving them notice eſpecially of the diſcoveries they have made, or any thing that falls out new. Thus when all their Pacquets are come to Rome, the Father General calls together His Aſſi­ſtants, who lay open to Him the affairs of the whole World, diſcovering to Him the intereſt and practices of all Chriſtian Princes. After which when they have con­ſulted about all that is written, and examined and compa­red the ſeveral accompts, They draw the concluſion, which is to aſſiſt one Prince, and oppoſe another, accor­ding as it ſuits with Their intereſt and profit. And as the ſtander by ſees more, than the Gameſter; ſo Theſe Fa­thers having before Them, the intereſt of all the Princes, do with much more eaſe contribute to the affairs of Him, They know diſpoſed to ſerve Them.

The next point beſt worth conſideration is the great pity, that Regulars ſhould intereſt Themſelves in affairs of State, when Their Order obliges Them only to attend the ſaving Their own Souls and others. For the Jeſuites, who do concern Themſelves more in the Civil Govern­ment,5 than the Seculars Themſelves, make it abſolutely neceſſary that ſome courſe ſhould be taken to prevent ſo great a diſorder, for fear of moſt dangerous Conſequen­ces.

Firſt, the Jeſuites Confeſs a great part of the Nobility of the Popiſh States, for the more effectual carrying on of which, the poor are no longer admitted to Confeſſion, beſides very often They are Confeſſors to the Princes Themſelves. By which means is it not hard for them to dive into all the deſigns, and ſift out all the reſolutions, as well of Princes, as of Their Subjects, of which imme­diately They give notice to the General or His Aſſiſtants at Rome. How eafie is it then to judge, what prejudice this may do to Sovereigns, when it is by a party that drive on nothing but their own advantage? For doubtleſs all the World will grant, that nothing can be more eſſential to the preſervation of a State, than Secrecy, by the diſclo­ſing of which the other frequently is broken. And this is certainly the reaſon that all wiſe Princes conceal Their minds ſo carefully, learning by experience what advan­tage They get by knowing the deſigns of others, which, for the better carrying on of Their affairs, They ſpare no coſt to inform Themſelves of by Embaſſadours, and Spyes: though the intelligence proves oftentimes not ſo faithful for want of employing ſkilful Officers.

But I dare always undertake that the Father Jeſuites, that is, the General and His Aſſiſtants have the advantage of true information one way or other, of all things that paſs in the moſt private Counſells, what by Confeſſions, and inquiries of Their Correſpondents placed in all the principal Cities of Chriſtendom, and by the Mediation of other Their Complices, of which we ſhall ſay more here­after. Thus They know what ſtrength, revenue, ex­pence6 or deſigns any Prince has, than He Himſelf. And all this at no more charge, than the portage of Letters, which indeed are ſomething chargeable too. For, as I have been informed by the Poſt-Maſters, each Courier coſts Them Fifty or Threeſcore Pounds, and ſometimes more, to the Sum of an Hundred Pounds. By which you may eaſily conceive, having ſo perfect notice of the intereſt of each State, They are likewiſe able to leſſen one Prince to another, weaken Their authority over the People, raiſe againſt Them, what enemies They pleaſe, and make inſurrections at home ſo much the eaſier, be­cauſe by the ſame means of Confeſſion, and Sifting, They get into the very Souls of Subjects, and ſo find out, who are well, or ill-affected. For, by thoſe accounts They have of all State-affairs, They may eaſily ſet Princes at variance, and poſſeſs them with a thouſand Suſpicions: and by under­ſtanding the Subjects minds ſo well, they may with the ſame facility encourage Their contempt of government, to the breaking out into all manner of ſedition and con­fuſion. From all this every man ought to conclude, that intereſt of State forbids any Prince to chooſe for his Con­feſſor of that ſort of men, who are ſo induſtrious in prying into affairs of State, and make that benefit of what they are acquainted with, to uſe it for a means, to in­gratiate Themſelves with other Princes. And much leſs reaſon have Princes to ſuffer Their chief Miniſters and Counſellors, or the Officers of Their Houſhold to Con­feſs to Them: Eſpecially ſince we live in an Age repleni­ſhed with Perſons, which, neither yeelding to the Jeſuites in learning, or piety, may be as ſerviceable, without run­ning ſuch a hazard, being ſuch as only concern Them­ſelves in the Direction of Souls and Diſcharging Their Ec­cleſiaſtical Functions.


But for the better underſtanding of what we have ſaid hitherto, and what hereafter ſhall be ſaid: it muſt be obſerved, that there are three ſorts of Jeſuites. The firſt conſiſts of certain Lay-people of both Sexes; which having aſſociated Themſelves with that Society, live under it in the performance of a certain blind obedience, ſteering all Their actions by the Directions of Jeſuites, and are ever in a readineſs to execute, what They com­mand. Theſe are for the moſt part Gentlemen, and La­dies that paſs the reſt of Their dayes in widowhood, as likewiſe wealthy Citizens, and rich Merchants, who like good Fruit-trees bring plenty of good things to the Jeſuites, that is, ſtore of gold and ſilver. Of this ſort are thoſe women, which are commonly called Bigotes, who being perſwaded by Theſe Fathers to deſpiſe the World, are by Them in requital made a harveſt of, be­ing wheedled out of rich moveables, and other conſi­derable matters. The ſecond kind takes in only men, of which ſome are Prieſts, and others Lay, who though They live abroad in the World, and many times by the Jeſuites good word obtain Penſions, Canonries, Abbeys and other Revenues, are yet under a Vow to take the habit of the Society upon the firſt Order from the Father General, for which reaſon they are called Jeſuites in Vow. It is by theſe, the Father Jeſuites carry on their buſineſs ſo ſmoothly, for the eſtabliſhing Their Monarchy, keeping Them in all places, and in all Princes Courts, and in ſhort, wherever any thing of moment paſſes throughout Chriſtendom, and this for ſuch ſervice, as ſhall be de­clared in the ſeventh particular. The third ſort is of thoſe politick Jeſuites, in whom all the authority reſts, who hold the reins of government over their Order, and who being accoſted by the Devil with the ſame tem­ptation8 our Saviour underwent in the Deſart, All theſe things will I give Thee, if Thou wilt fall down and Worſhip Me, have taken Him at His Word, and thus in compli­ance with Sathan do with might and main proſecute the Univerſal Monarchy. Now as almoſt all the important affairs of Chriſtendom are paſſed at Rome, and that There it is, the chief of Theſe noble politicians reſide, that is to ſay, Their General with a great number of the Order: So is it upon the ſame place They have determined to be­gin Their Dominion, as They may eaſily perceive, who will but take notice of Their behaviour There. Very hardly ſhall you tranſact any thing in that Court, but the Jeſuites who have notice of all that paſſes of importance, will preſently meet in Counſell to determine an iſſue, that may be favourable to Their intereſt. There you ſhall find Them running to the Cardinals, the Embaſſa­dours, and the Prelates, where bringing about the di­ſcourſe to the affair Then in treaty, or to be treated of, They repreſent it, as They pleaſe, always conſidering Their own advantage, and for that cauſe often ſo diſ­guiſing the matter, as to make White appear Black, and Black White. Thus the firſt Relation, eſpecially from men of a religious Order, making the greateſt impreſſion upon the Spirit of Him, that hears, it falls out frequently, that buſineſs of importance propoſed by Embaſſadours, and other Great men to the Court of Rome, hath not that ſucceſs, as Princes could wiſh: and all this by ha­ving ſpirits prepoſſeſſed by Theſe Worthy Jeſuites with partial accounts, which foreſtalls the Credit, that ought to be given to others, who explain Themſelves with more truth and ſincerity. Nor is this at Rome alone that They impoſe theſe Cheats: but likewiſe in other Courts, either by Themſelves, or the Jeſuites of the ſecond rank. 9Whence we may conclude, that the greateſt part of the Affairs of Chriſtendom paſs through the Jeſuites hands, and that thoſe only ſucceed which they think not fit to oppoſe. All this while I muſt confeſs, that their addreſs to engage themſelves in Affairs, either for the oppoſing or favouring of them, is ſo artificial, that 'tis impoſſible throughly to ſee into it, ſo as to give a perfect deſcription: How­ever it ſhall be no hard matter for any particular Prince to diſcover ſo far as his own Concern requires, if he will but take the pains to peruſe this ſhort Account that I ſhall give; becauſe I know it will make him reflect immediate­ly upon what is paſſed, by which calling to mind the ſeve­ral circumſtances of his former Treaties, by comparing them with my obſervations, it is impoſſible but he muſt deſcry the ſubtle dealing of the Society. Notwithſtan­ding this ſly and cloſe management be the chief Engine they work with, to accompliſh their Monarchy, which is their principal aim; yet they do not omit other means now and then (ſo has their Paſſion blinded them) that lays open their Ambition to all the World. Was it not a pleaſant requeſt they made, under pretence of a publick good for the Church, to Gregory the Thirteenth, That he would give Order to his Legates and Nuncio's, each of them to take a Jeſuite for his Confident, to adviſe in all buſineſs?

The fourth thing that requires our confideration, is that by theſe devices, and their underſtanding in Affairs of State; the Principal Jeſuites are ſtruck into a great league of Friendſhip with many Princes, Temporal and Spiritual; whom they make believe, that they have done them great ſervice: And from this one advantage have proceeded very great miſchiefs. The firſt is, that by making ill uſe of the Princes kindneſs, they take upon10 them to wrong a great many private Families, which though Wealthy and Noble, have been brought to utter ruin by the Jeſuites ingroſſing of Widowes Eſtates, and by indirect means, inveigling many young Gentlemen into their Order, that have been ſent to their Colledges for Education. For how often do we find it, that when theſe young Gentlemen grow ſickly, or are found uncapa­ble of performing the Duty belonging to their Order, they are diſmiſſed without ever having reſtitution of their Eſtates made to them, or theirs, the Jeſuites having got poſſeſſion before ever they would let them Profeſs? This is far from that juſtice Ignatius has enjoyned them; and no way conſonant to that firſt intention their Founders had, who left them not according to their inſatiate avarice, but enough to keep them in a condition to ſerve the Church.

The ſecond misfortune, which follows from the acceſs theſe Jeſuites have to Princes, is, that the Fathers boaſt, and cunningly make the World believe, their intimacy with Great Men to be more, than indeed it is. And by this they awe the very Miniſters of State, and cauſe them to ſeek their Favour, and Petition them for whatſoever they would have paſs. Nay, their vanity is encreaſed to that degree, as they are ſo impudent to boaſt them­ſelves able to make Cardinals, Nuntio's, Lieutenants, Governours and other Officers, ſo far that ſome had the ſace to ſay, Their General could do more, than the Pope himſelf; and others, That it was better to be of that Order which could make Cardinals, than be one themſelves. I am not at all afraid, that what I have ſaid will make me paſs for a Slanderer; becauſe the Fathers ſpeak it all ſo openly themſelves, that hardly any one, who has converſed with them, has not heard them ſay the very ſame thing.


The fifth point is, after the foundation of Policy laid, that the firſt thing they demand of thoſe Princes, into whoſe good opinion they are got, is to obtain leave to advance or ſuppreſs whom they pleaſe, always pretending Religion, to make their requeſt more acceptable. And when it ſo unfortunately falls out, that they have their will, which is but too often; you muſt not expect that they fill up Vacancies with men of deſert, and ſuch as are beſt able to diſcharge the Duty of the Place; quite contrary, if any one recommend ſuch Perſons to the Prince, they ſhall uſe all their intereſt to hinder it, unleſs they prove to be ſome of their Intimates, ſuch as are wholly devoted to their ſervice. But thoſe they recommend and ſtand for, it is no matter how ill affected they are to the Prince, or how great Knaves, capable of the Imploy­ment or not, that does not at all concern them. By which ordinarily we find, that ſuch Officers, as they prefer, ſerve for nothing but to torment their Prince, and cheriſh the People in Diſcontents, which in the end break out into Sedition.

The ſixth obſervation cannot be made out better, than by the compariſon of the Captain of a Ship, who perceiving a favourable Gale for his Voyage, has no ſooner given notice by his Whiſtle, but all the Slaves are at their Oars, to make for the Place appointed. For it is almoſt after the very ſame manner, when the General has concluded with his Aſſiſtants, that ſuch a perſon ſhould be ſo preferred; the firſt notice he gives of his purpoſe to thoſe that reſide upon the place, has a general influence to ſet them all at work, tooth and nail, to ſet up the Perſon ſo marked out. It follows then that he which has received ſo ſignal an obligation, muſt be very ungrateful, if he does not requite it, when it lies in his power, By which it comes12 to paſs many times, that they eſteem themſelves more be­holding to the Jeſuites, than the Prince who gives them the Office, and ſo more devoted to their Intereſt, than to his Honour and advantage. Thus are Princes fooled, who whilſt they fancy they have not a faithful Servants, have taken into their breaſt a Spy of the Jeſuites, who oftentimes by that means work the ruin of the Prince, that raiſed him. This and all the reſt I have mentioned are ſo great Truths, that I could eaſily give many Exam­ples of them by ſad experience. But becauſe I would not unneceſſarily contract an odium upon my ſelf, I ſhall omit them, and content my ſelf to draw only this concluſion from what I have ſaid in this laſt point, That this Device of the Jeſuites to place their own Creatures in great Char­ges, is perchance the reaſon why they call their Order a Great Monarchy; foraſmuch as by this way they diſ­poſe of Princes and their Miniſters. And therefore it ought not to ſeem ſtrange, that one of their chief Fa­thers, having a publick Addreſs to make to a Great Man in the name of the Society, let fall this arrogant expreſſi­on, You know very well (Sir) thut our Society have alwayes held a fair Correſpondence with your Highneſs; importing, no doubt, that they were Monarchs, as well as he.

In the ſeventh place, theſe Fathers endeavour, as much as in them lies, to make the World believe, that all thoſe that receive any favour from a Prince, are to acknowledge it from their Interceſſion, or ſome of their Creatures. And this gives them a greater power over the Subject, than his natural Prince; which cannot certainly be with­out very great danger: It being againſt all reaſon, that ſuch froward and ambitious Youths, as the Jeſuites are, ſhould have the Will of Miniſters of State at their Di­ſpoſe. For beſides that they have an opportunity by13 this means to work what Treaſon or Diſtubance they pleaſe, they have an infallible expedient by theſe Mini­ſters (their Creatures) to place their Jeſuites in Vow, of which we ſpake before, about Princes, either in the ca­pacity of Counſellors, Secretaries, or what elſe offers it ſelf. And no ſooner theſe are in, but that they plye the Prince night and day to perſwade him to take a Je­ſuite for his Confeſſor, or Chaplain at leaſt, and all to make Spies for the Father General, to whom they give account of the moſt private paſſages. Which is, no doubt, the cauſe that it ſo often comes to paſs, that what has been thought to have been carryed moſt ſecretly, has become publick when leaſt dreamt of; and that we find undertakings of the higheſt importance fruſtrated, with­out being able to imagine who was the Traytor; and what a yet worſe, oftentimes they undergo the blame, who leaſt deſerv'd it

The eigth particular to be noted, is, that as it is natural for the Subject to follow the inclination of his Prince; ſo all thoſe who have given themſelves up to the Father Ge­neral, when they obſerve his cloſe and paſſionate applica­tion to State-Affairs, and that he makes it his own buſineſs, by this means to aggrandiſe and enrich his Society, they, like Apes, immediately take after their Leaders, and turn all Politicians to help in carrying on, as they ſuppoſe, ſo glorious a project. To this end they ſet their Relations and Friends at work to get into the hearts of Princes, and diſcover their moſt ſecret thoughts, ever making report to the Aſſiſtants and General upon the firſt notice. For being well aſſured, that it is the only way to procure their Superiors good will, and by conſequence Preferment (which is beſtowed upon none but ſuch as are thought ca­pable of exalting their Society to that pitch they aim at)14 they make it their buſineſs to recommend themſelves, by ſome politick Atchievement, that they may be looked upon as fit to manage greater Affairs.

My ninth obſervation therefore ſhall be, that as by virtue of the Alembeck, Chymiſts know how to extract Ointments for the Cure of almoſt mortal Wounds, and as the Bee makes her honey up of the choice of diverſe flow­ers; ſo the Jeſuites by ſtrength of Reaſon, compoſe their own Intereſt out of the faithful Intelligence they have of the Concerns of all Princes, and of all Occurrences of State; by which they do not only refreſh that inward thirſt of becoming Great, but make likewiſe a mighty advantage in underſtanding their own emolument, in pro­ſecution of which, they beat down all before them to ac­compliſh their ends. But, what is moſt remarkable, when, as we have ſaid before, they are got into the hearts of Princes, they are uſed to play them off, by aſſuring them, what excellent expedients they have for putting ſuch a plot in practice, and to bring about ſuch a deſign. But ſcarcely will they have begun in their aſſiſtance according to engagement, but that upon confideration of ſome inconvenience this addition of Greatneſs to a Prince, whom they have hitherto fed with fair hopes, may bring to them, they create a thouſand delaies, like Advocates in a Proceſs at Law, and then upon a ſudden, by ſome excellent ſleight of contrivance, turn all into confuſion, and ſo break the neck of that Plot themſelves had laid. He that will but reflect upon the League of France, which being carryed on, and concluded by them, was likewiſe detected, when they ſaw the King was like to get the better; and upon England, which they ſo often promiſed to the Spaniards; will need no other proof to make out the truth of what I have ſaid.


May we not then very juſtly draw this concluſion from the whole, That the Jeſuites having no real or ſincere kindneſs for any, nor will oblige the World beyond their own Intereſt, neither Prince nor Prelate can make uſe of them without injury to themſelves. For at the ſame inſtant they pretend a like reſpect to all, becoming Monſieurs with the French, Dons with the Spaniard, and ſo with all other Countreys, as occaſion ſerves, and hopes of advantage. They are very indifferent who it is they do harm or good to. And, no doubt, it is that exceſſive Self-Intereſt, and the little regard they have to any mans Concern elſe, which makes few enterpriſes ſucceed, in which they have a hand. However I muſt allow, that they have an incomparable art in concealing this indiffe­rence, ſome of them ſtill pretending a great zeal for the Crown of France, others for that of Spain, others for the Emperour, and for all the reſt of the Princes from whom they expect any favour. But if it ſo fall out, that ſome one of theſe Princes takes a Jeſuite into his Cabinet-Counſels, this fellow ſhall no ſooner know any thing, but that he will adviſe the Father General of it, who preſently ſends back his reſult upon it, in order to which he proceeds, without conſideration either of his Princes Will or Service.

And though theſe I have already declared, are very great inconveniences; I will ſhew you yet greater. The firſt is, That the Jeſuites being fully informed of the ſe­veral Intereſts and Counſels of Princes, they amongſt them that feign themſelves to be of the French Faction, propound to the King, or his chief Miniſters, certain con­ſiderations of State, which may be of ſome weight, ſuch as have been ſent from Rome in their politick Letters. Thoſe which flatter the Court of Spain or any other16 Government, where they have acceſs make other propo­ſitions in theſe places, quite contrary to the former, or at leaſt ſuch as may keep Chriſtian Princes at a diſtance to be in perpetual jealouſies one of another, which diſturbs the common Peace more than can be imagined, and brings a misfortune upon all Chriſtendom. For, ſuch a defiance hinders all poſſibility of joyning againſt the Common Enemy; and indeed makes all Treaties of Peace between Princes ſignifie very little. The ſecond inconvenience is, That by theſe ſubtle practices they have ſo opened the eyes of all people, that no body minds any thing elſe but the Politicks: So as nothing is done now a dayes, that is not firſt weighed in this blance, nor any buſineſs that is not directed by this Jeſuitical Compaſs. But all this would be nothing to what miſchief would enſue, if they of the Reformed Churches ſhould take up this example, and abuſe their Intereſt with Princes after this manner. For then in ſtead of Lutherans (with whom ſome accom­modation may, it is hoped, be found out one day) we ſhould have ſpring up a politick brood of irreconcilable Antichriſts. And to make it appear, that I have ſaid no­thing but the truth, when I have charged the Jeſuites with ſuch abominable Artifices, and Colluſions, above all when they are upon inſinuating themſelves into the favour of Princes, I muſt not forget what was done amongſt them ſome years ſince upon the Concern of Great Britain. One of their Fathers, an Aſſiſtant of that Kingdom, called Father Parſons, having writ a Book againſt the Right of the King of Scots to the Crown of England; Father Criton with others of the ſame Order defended the Kings Cauſe, in a Book Intuled, The Diſcourſe of the King of Scots a­gainst the Opinion of Father Parſons, or to that purpoſe. And though you may ſuſpect by this, that they are divided17 among themſelves; yet I do aſſure you, they do under­ſtand one another perfectly well. For this Game was played by the directions of their General, to the end, that if the Scotch were diſappointed of the Succeſſion, then ſhould be ſhewed, to whoever came in, Father Parſons his Book; or if otherwiſe, Scotland ſhould carry it, then they ſhould ingratiate themſelves by preſenting Criton's Work: And ſo whatever came uppermoſt they were provided with that ſhould make their Society acceptable. By which you may judge how true it is, that I told you, Princes are the main object of all the Jeſuites Deſigns and Actions, and therefore reaſon good, they ſhould eſteem their Order a Great Monarchy. Nay, is not this an un­deniable argument of my aſſertion, the ſmall care they take to pleaſe any Prince, when their Intereſt comes in competition? We have have many experimental Examples that convince it beyond diſpute, if it were worth the trouble to ſet them down: I will only give you one, which ſhall be as good as a thouſand. Every one knows, that there is none in the World, that the Jeſuites are in ſo high a nature obliged to, and to whom they owe more fidelity, than the Pope, not only for the particular Vow of Obedience they make to his Perſon, but for many o­ther reaſons beſides. And yet for all this Pius Quintus of bleſſed memory, having a mind that theſe Fathers ſhould officiate in the Chore, and do all things after the manner of other Regulars; they would never obey him, but pretended ſtill ſome great prejudice it would bring upon them: Only there were ſome amongſt them that ſubmit­ted to His Holineſs, and did as they were commanded. But how did the reſt ſerve them? Were they not by way of reproach called Aviatins, or Starters aſide? And was ever any of them afterwards preferred in the leaſt? Juſt ſo18 they ſet themſelves againſt that worthy Perſon Charles Bo­romeo Archbiſhop of Milan, when, as Legate à Latere, he would have viſited their Society amongſt the other Regu­lars.

But (alas!) what is all this? They break even the holy Canons by trading, expreſly againſt their injunctions, in Pearls, Rubies and Diamonds, which are brought them from the Indies. And it is generally believed, that the greateſt part of the Jewels which come from the Indies and are ſold at Venice, paſs through their hands. Neither is this a bare rumour ſpread abroad by their enemies; for I have it from thoſe very men, whom they imploy, as Brokers to put them off. I could produce other Stories, that ſhould make it as clear, how ill they ſerve the Pope, and how diſhoneſtly; but becauſe I can ſay nothing in it, with­out mentioning a Prince, who would not very well reliſh my diſcourſe, I will be ſilent. For I deſire to ſerve all the World, and offend no man, not ſo much as the Jeſuites, which otherwiſe I honour, and againſt whom I do not in the leaſt pretend to write an invective; only a little to abate their pride, and, if poſſible, make them behave them­ſelves with more moderation, than hitherto they have done.

For who is there almoſt that has not reaſon to complain of the Jeſuites? And yet, juſt as it falls out many times with men in deſperate diſeaſes, whilſt they make lamen­table complaints to heaven, ſuch as ſtartle every body that hear them, though each patient very well knows what kind of a Diſeaſe he is viſited with, yet not one in a thouſand can tell from what inward cauſe it proceeds; ſo, notwithſtanding all the World cries out upon the Je­ſuites, ſome for being oppreſſed by them, others for not being ſo honeſtly dealt with, as was to be expected from19 men of their Robe; yet the inconvenience continues, few perceiving what is the original of this Miſchief. How­ever if one would but look a little into the buſineſs, it would appear plainly, that the immoderate and boundleſs paſſion of making themſelves Great, provokes them to neglect the ſatisfaction of Princes, and to deceive them, to oppreſs the poor, embezel Widows Eſtates, ruin great Families, raiſe ſuſpicions and promote enmities betwixt Chriſtian Princes, to introduce themſelves into their Affairs. But would it not be a ſtrange irregularity in na­ture, if one of the meaneſt parts of the body, which was made only, as a ſervant to the more noble, ſhould take to itſelf the beſt blood, and the greateſt ſhare of the vital ſpirits? Could one after ſuch a diſorder expect leſs, than a diſſolution of the whole? The abuſe in Church and State is no leſs; when we ſee the Jeſuites Order, which is come in, one of the laſt, and erected for the Converſion of Infidels, and drawing ſinners to repentance, aſſume to itſelf the Concerns of Prince and Prelate, drawing out the beſt, and very life itſelf of their Affairs for their own uſe: Which moſt aſſuredly cannot be done without, both a publick and private diſturbance, by keep­ing under thoſe ſubjects who moſt deſerve advancement, and raiſing none, but the unworthy, with thouſands of other Divels, ſuch monſtrous proceedings muſt call up.

I could eaſily bring many reaſons here from experience, beſides thoſe I have given, to prove of what a vaſt extent the ambition of the Jeſuites is, and that there is no mea­ſure in their deſires of growing Great. But becauſe I hate to be tedious, I will only lay before you the project of Father Parſons upon England, as he himſelf has ſet it down, in his Book called The Reformation of England. Where after he has fallen upon Cardinal Pole (a man of20 ſingular piety and worth) and has obſerved certain faults and defects in the Council of Trent; he concludes at laſt, that ſuppoſing England ſhould fall back to the Church of Rome, he would put it into the Condition of the Pri­mitive Church. For this purpoſe, all the Eccleſiaſtical Revenues muſt be brought into one common Stock, the care and diſpenſation of which, he would have committed to ſeven diſcreet perſons, taken out of the Jeſuites Society, to diſtribute, as they ſhould think fit. Moreover, he would have all other Orders forbid coming into this Kingdom under ſevere penalties, only ſuch as they ſhall permit, which according to his judgment muſt be none but the begging Orders. But as it is the uſual fate of ſelf-love to blind thoſe it has maſtered, and be they never ſo wiſe, make them guilty of the greateſt follies: I do not much wonder at what this Father adds, England (ſays he) being once brought back to the Truth, the Pope must not, for at least five years after, think of making any profit out of the Church-Revenues, but remit the whole entirely to the ſeven, who ſhall diſpoſe of them, as they think best for the Churches advantage. In good earneſt a man muſt be very dull, that ſhould not perceive their whole deſign to be to amuſe, or rather cheat the Pope by ſuch a propoſal, hoping at the five years end to find out ſome other trick, which ſeldom fails them, to keep it five years longer, and ſo by degrees ſhut His Holineſs quite out. Does not this demonſtrate their greedy ambition to an undeniable degree? Can any man after this, doubt of their aſpiring thoughts of a Monarchy? Do not the arts they uſe, but it paſt diſpute? And do they not at the ſame time, make it manifeſt, that ſo they have their Ends, they are indifferent, as to the reſt, whether advantaged or ruined by it? In the time of Gregory the Thirteenth, they made it their requeſt, to21 be inveſted with all the Churches of Rome, no doubt that they might found their Empire in the Capital City of the World: But that which was deny'd them for Rome, was upon their importunity, granted them for England, where they made him confer the Dignity of Arch-Prieſt upon a Jeſuite in Vow, who inſtead of protecting the Eccleſiaſticks, plays the Divel againſt all Prieſts, that have no dependance u­pon the Jeſuites, ſo far as to hinder their communication one with another, though but to diſcourſe, which has made them almoſt deſperate. Therefore it is no mar­vel if at preſent moſt of all the Prieſts in England are Jeſuites in Vow; ſince, beſides the reaſons I have already given, they admit none into the Colledges, but ſuch as paſs their word to take the habit of the Society. So that if England ſhould ſlide back again, there is no queſtion of it, but that it would give beginning to an eſtabliſhed Monarchy of the Jeſuites; becauſe the Biſhopricks, Dig­nities, and generally, all the other Benefices and Church-revenues would be beſtowed upon Jeſuites.

No wonder then, if after this we hear of ſo few Con­verts, eſpecially in that Nation we laſt ſpoke of. For firſt, the old Stock of Prieſts which formerly made a great harveſt, that the Jeſuites falſly attributed to them­ſelves, is near worn out. And theſe Youths are more zealous in promoting their own Intereſt, than in ſa­ving of Souls. And then beſides the Proteſtants ob­ſerving the tyranny of the JESUITES over other Prieſts of their own Religion, and how they juggle in all their dealings, have taken ſo great an averſion, that for fear of coming under the ſame laſh themſelves, they think of nothing leſs, than a change. I will ſay nothing here of their imaginary pretences to a certain State, nor the diſcourſes they continually buz in a Princes ears of22 the great ſhare they boaſt to have in the hearts of his people, by which they make him believe, they keep them in their Allegiance and Loyalty towards him. It ſhall ſuffice for concluſion of my Diſcourſe, only to pro­poſe four Conſiderations.

I. That Men ſo ambitious, and that drive on ſuch Deſigns, muſt needs be lovers of change and novelty. And therefore being able to create them, when they pleaſe, by putting men in Arms, the Conduct of which, I have ſhewed you, how good they are at, it is in a man­ner impoſſible they ſhould forbear; Hence you may eaſily judge, That no Prince ought to have any kindneſs for them, who loves Peace and the preſervation of his State. For I have already made it appear, they can do him no more ſervice, than what may, as well be done by others: But then they may ingage him in a thouſand troubles, and it may be, promiſe his Dominions to another, if he entertains them in his Territories, and does not ſhew them reſpect enough, by governing himſelf after their Directions, which is of equal danger.

II. If without any temporal Juriſdiction they make ſuch a buſsle in the world; what would become of us, if unluckily any of them ſhould happen to be Pope? No doubt, he would fill the Conſiſtory with Jeſuites, and ſo entail the Papacy upon themſelves. Going on then, as they have done, and ſetting their Intereſt for a Rule, and having a Pope with all his power to back them; were it not to be feared that the Dominions of many Princes would be in jeopardy, eſpecially thoſe that bordered upon St. Peter's Patrimony?


III. Such a Pope, choſe out of their own Society, would certainly do his utmoſt to inveſt them with ſome Town and temporal Juriſdiction, which would not be done without injury to ſome Prince.

IV. If the Conſiſtory were filled with Jeſuites, the whole Patrimony and Revenue of the Church would be in their hands; and as we ſee a man that has a Dropſie, the more he drinks, the dryer he is; ſo doubtleſs, theſe Fathers with ſuch an addition of greatneſs, would be but the more covetous of Riches and Honour, in proſecution of which, the whole world ſhould be diſquieted. Now, all the world knows, nothing is ſo liable to change as States, eſpecially where there are thoſe, that never want boldneſs to attempt. So that it is very likely the Je­ſuites in the caſe we ſuppoſe them, would quickly alter the preſent ſtate of Affairs, to bring it to their faſhion, and thus to confirm their abſolute Monarchy. For, though hitherto they have done their beſt to make themſelves acknowledged Monarchs, by drawing into their Company the Sons of Free Princes, who were to give up their Rights to them; yet could they never compaſs it, becauſe ſtill ſome other power perceiving their aim, has croſſed their purpoſe. But if a Jeſuite once came to be Pope, then would be their time, after full poſſeſſion of the Church-revenues, by their crafty methods to attain to that ſo long wiſhed for Conditi­on. However I hope, though ſuch an accident might not prove ſo fatal, yet the apprehenſions of what may fall out, will be ſo well conſidered in behalf of all Free Princes, that the Conclave will never run the riſk of ſo dangerous an importance.


From what I have ſaid we may gather this general Con­ſequence, that it is neceſſary for the preſervation of the publick peace, and the ſecurity of Government, that His Holineſs and other Chriſtian Princes give ſome check to this Society, whoſe ambition is got up to that exceſſive pitch, as without ſome ſpeedy prevention will become re­medileſs. When my advice ſhall be aſked for the effect­ing of this, I am confident they ſhall be ſo far from ta­king it amiſs, that they will give me thanks for it. All I would have, being only to make them Monarchs of their Souls, which are the Elect of Jeſus Chriſt, and leave off the thoughts of this World, which is but Dirt: And I offer in Charity to contribute all the help God has inabled me with the power of.


CHAP. I. How they muſt behave themſelves in any place upon their firſt entrance into a New foundation.

TO make our Order acceptable and welcome to the Inhabitants, amongſt whom we are to ſettle, it is very re­quiſite to make them underſtand the rule of our Conſtitutions; that it is to no other end, but as much as in us lies, to procure the Salvation of our Neighbour and our ſelves. For that reaſon we ought with all ſubmiſſive and humble deport­ment frequently to viſit the Hoſpitals, the Sick, and thoſe that are in Priſon, to Confeſs them; that by a Charity to the Poor not known to other Orders, and being New­comers, we may have the reverence, and reſpect of the beſt, and moſt eminent perſons in our Neighbourhood.


Care muſt always be had to remember that written Rule, to requeſt, with all modeſty and ſhew of piety, leave to perform our Functions, and to make ſure of the good will both of Clergy and Laity within the Pariſh, whoſe favour or power may avail us any thing.

We muſt go far and near, and beg the little Collections for the Poor; that the Inhabitants, taking notice of our neceſſities, may be the more liberal.

We muſt appear to have but one ſoul, and one deſign amongſt us all; that by the ſhew of a ſubmiſſive complei­ſance, every body may approve of it: And if any be obſtinate in this point, let him be thruſt out of the com­pany.

We muſt inform our ſelves of the value of all Eſtates perſonal and real, but ſeek our acquaintance with them rather through liberality, than purchaſe. And if we get any thing that is conſiderable, let the purchaſe be made under a ſtrange name by ſome of our friends, that our poverty may ſtill ſeem the greater.

Such revenues as we have near any Town, in which there are any Colledges of ours, let our Provincial aſſign them to ſome other Colledges more remote, that neither Prince nor people may diſcover any thing of our profits. We muſt never ſettle in a Town that is not rich and wealthy. And this muſt be pretended in imitation of our Saviour, who went not up to Jeruſalem, or any other place, but to ſave Souls. And doubtleſs he underſtood Judea much the better by ſo often frequenting it with his Diſciples.

And this more is to be ſaid for a populous place; If our Society deſign the ſaving of Souls, They have the Proverb their own, Where the people is, there muſt the prey be made.


As well for our advantage, as that we may be thought poor, we muſt ſearch and ſcrape up all that can be ſpared in Town or the Villages adjacent.

Our Preaching muſt be directed by the humour of the people we live amongſt; and it muſt be inſinuated that we are come to catechiſe and teach their Children. And this we muſt do gratis, without regard had to any qua­lity; and yet ſo, as in order to ſerve our ſelves, by not ſeeming burdenſome to the people, as all other Begging Orders are.

We muſt profeſs to be of the number of the other Beg­ging Orders, till our Houſe has got a ſufficient Income, to which we muſt have a particular aim.

CHAP. II. What muſt be done to get the ear and intimacy of Princes and Great men.

THere is great care to be taken in this buſineſs. To bring over any Prince to Us, we muſt be ſure to take off that prejudice of believing, They have no need of Us, and perſwade Them, what intereſt We have, That no man dares lift up his hand againſt Us.

Princes have always deſired a Jeſuite Confeſſour, when They have been engaged in hateful practices, that They might not hear of reproof, but ſtill have ſome favourable interpretation put upon Them. This often falls out upon Matches contracted with near Relations; which are very troubleſome, by reaſon of the common opinion, That ſuch Marriages never thrive. And therefore when Princes are ſet upon ſuch things, We muſt encourage Them, and28 eſpouſe Their Concerns, putting Them in hopes, that We can have what we will of the Pope, and alledge ſome reaſons, opinions, or examples, which may feed the hu­mour, by ſhewing how Matches of higher conſequence have been approved of for a publick good, and have many times been indulged to Princes for the greater glory of God.

Thus when a Prince attempts any thing; as for exam­ple: He has a mind to make War; We muſt go along with Him; fix His mind and reſolution upon it, without enqui­ring into particulars, for fear, if things ſhould happen otherwiſe than well, the fault ſhould he laid at our door. And this We may do by pretending Our Rule, which forbids Us to take knowledge of affairs of that nature.

To confirm the good will of Princes, it is good to un­dertake ſome little Embaſſy, always provided it bring us in ſome advantage: by which We may render Our ſelves as neceſſary, as welcome, and let Them ſee how great Our power and credit is, as well with the Pope, as all other Princes.

There is no better way in the world to win Princes, and Great Men at Court, than by Preſents, which though never ſo mean, are better than none at all. And to give Them a full teſtimony of Our affections, manners and inclinations, We muſt, than which nothing is more ac­ceptable to Princes, diſcover to Them the deportment and manners of thoſe They have an averſion to. By this means we ſhall creep into the hearts of Princes and Gran­dees. Now if They be not married, when we receive Their Confeſſion, We muſt propoſe to Them the Match­ing into ſome noble Alliance, to ſome beautiful Lady, and a great Fortune, and ſuch, as if they are not re­lated, at leaſt are very intimate with ſome of Ours, ſet29 out ſuch Virgins with Commendations ſuitable to our End to pleaſe Theſe Great Ones. Thus We may by preferring a Wife make new friendſhips, as we find by experience in the Houſe of Auſtrich with the Kindomes of Poland, and France, and the Dutchies.

When Women of condition come over to Us, We muſt poſſeſs Them with as great a love to Our Society as is poſſible, and that as well by thoſe that are Our Friends of their Relation, as by Our ſelves, to the end they may be­come the more liberal towards Us. Now the way to gain their affections, is by little Services and trifling Preſents, which will make them lay open their hearts to Us.

To conduct the Conſciences of Noble Perſons, We muſt follow the opinions of thoſe Authors that write in a more gentle ſtile againſt the rigorous Morals of the Monks: Which will make Princes reject the latter, to embrace Our advice and counſel: And thus They ſhall wholly depend upon Us.

Therefore to have the good Will of Princes, Prelates and other Great Perſonages, it is requiſite that They be acquainted with Our great Deſerts, and that We ſhew Them, how conſiderable We are in all parts of the World, and that We are able in a high meaſure to diſpenſe with reſerved caſes, which other Monks cannot do: as to abſolve from Faſting, or Paying any juſt Debt, Untie the impedi­ments of Marriage, and a thouſand other Obligations and Vows. We muſt endevour to breed diſſention among Great Men, and raiſe ſeditions, or any thing, a Prince would have Us to do to pleaſe Him. If a chief Miniſter of State to any Monarch that is Our Friend, oppoſe Us, and that Prince caſt His whole favour upon Him, ſo as to add Titles to His Honour; We muſt preſent Our ſelves before Him, and court Him in the higheſt degree, as well by Viſits, as all humble reſpect.


CHAP. III. How we are to deal with perſons of Great rank, that are not rich, but have great power in the Common-Wealth, that we may make Our advan­tages by Their Credit.

IF They be Secular Lords, We muſt under the pro­tection of Their aſſiſtance and kindneſs, carry any pro­ceſs againſt Our enemies, and make uſe of Their partiality to hook in Houſes, Villages, Gardens, Quarries of Stone for Building, eſpecially in the Towns where we have Colledges, always purchaſing under a ſtrange name of ſome Confident of Ours.

We muſt be very careful to uphold the Biſhops and Pa­riſhioners revenues for Us; leſt They ſhould hinder the exerciſe of Our Function, where They have to do. For, In Germany, Poland, and France, the Biſhops have great power, and can with a great deal of eaſe obtain from their Prince any Convenience for Us, as Monaſteries, new erected Pariſhes, the priviledges of Serving at certain Altars, places devoted to holy uſes, and other things, which muſt be facilitated by ſtopping the Seculars mouths with ſome ſmall conſideration. Beſides, We may transfer to Our own uſe, what foundations We pleaſe, where Catholicks and Hereticks inhabit together.

Theſe Biſhops ſhould be made underſtand, that beſides the meritoriouſneſs of the act in ſuch a caſe, they will reap a great benefit: Whereas the Secular Prieſts and the Monks would pay them with nothing, but a Song.


They ought to have immortal praiſe for their zeal in ſo good a deed, that are the Cauſe of Our getting into the foundations of ſome Seculars, and Canons, which may be effected with eaſe by the aſſiſtance of Theſe Biſhops.

We muſt ſee, that when the Biſhops and Princes are founding any Colledges, we have a perpetual Licence conferred upon Us to aſſiſt the Vicar of the Pariſh-Churches in the Cure of Souls; and that for ſome time the Superiour be a pariſhioner himſelf, ſo to have the Church wholly at Our diſpoſe.

The Biſhops muſt be perſwaded to build us Colledges in thoſe Univerſities that are our Enemies, and where the Catholicks and Hereticks hinder Us from having any foundation; and that as well There, as in any other great Town, We may have liberty to Preach.

When there is any deſign of Canonizing one of Our Order; the buſineſs muſt be followed by Letters of Grace from Great men to His Holineſs. If occaſion ſo require, that the Princes muſt appear in perſon to ſolicit, We muſt look to it, that no Regular go along with Them, or attend Them, with whom we hold not Correſpondence, for fear they ſteal away the Princes affection from Us, and procure our Colledges, where they have any thing to do already, to be joined to them to Our prejudice. Therefore when any perſon of quality comes within Our Walls, We muſt treat Him with all modeſt reſpect, and ſhew of piety.


CHAP. IV. The Duty of Chaplains and Confeſſours to Princes, and Great Lords.

THat Princes and other men of Degree may be fully ſatisfied that Our whole deſign is the Great glory of God, which Our Society has choſe for their particular cogniſance; We muſt pretend all the reſolution and ſince­rity in the World. And afterwards try, how pliable They are to Our Inſtructions, not all at once, but by degrees, ſcrew Our ſelves into their politick Concerns of Govern­ment and Revenue. To arrive thus far, We muſt often inculcate, that They ought not confer Honours, Charges, Offices, or other preferments, but upon ſuch as are able, and of integrity, and that have merited by ſome notable Service. Make them ſenſible, how great a ſin it is to do the contrary, always diſſembling our intention to meddle in any thing of that nature, proteſting againſt it with all aſſeverations, making it only a Caſe of Conſcience, in the ſtation We are to ſpeak the truth.

If then the Prince be put to a ſtand what to do: He muſt be told, what endowments and capacity They ought to have who are to fill up ſuch or ſuch places, and how they ought to demean themſelves. We muſt fuſſer none to come in, that are not of our Intimates. Therefore let the Prince hear again and again, that to employ men of integrity and good lives, will be highly for His honour, abſolutely neceſſary for the maintenance of true Religion, and the good of His People. Which perſons muſt never be nominated by any we are not ſure of, but by ſome of33 our faſt friends. Thus we ſhall ſtrike up a mutual obliga­tion, and be the more cheerfully ſerved upon all occa­ſions.

The Confeſſours and Chaplains muſt get out of our Friends, what Lands or Money the eminent men have, whether virtuous, and bountiful, and be ſure to keep a Catalogue of their names, and then neatly recommend them to the Prince, that ſo the way may be laid open for preferment, when any falls worthy of them. But they muſt mark out thoſe in the firſt place, that by Confeſſion they diſcover to be well enclined to Us.

Above all, they muſt be ſure to handle Princes, and others, with all eaſineſs and ſatisfaction, and not to preſs them too much in their Confeſſions, or Sermons. They that retain to Princes muſt have very little money, and be mean in their furniture, contenting themſelves with ſome poor little hole, as in appearance moſt mortified perſons, and avoid the ſuſpicion of flattery. For by ſuch a diſcreet carriage they may prevail eaſily with the Prince to do nothing, in Church or State without their advice.

All diligence muſt be uſed to get the names of all the Officers of State, to change or continue, as ſhall be thought moſt expedient, but without giving ground to ſuſpect the removalls come from Us. And this muſt be brought about by ſome of our friends, that are near the Prince, who may effect it without miſtruſt.


CHAP. V. What muſt be done with thoſe Orders that comply with ours, and by that means often get, what ſhould otherwiſe have fallen to our ſhare.

VVe muſt diſgeſt this fort of people, as a Medicine for a Mad Dog. And therefore to remedy the miſchief, as much as in us lies, we muſt poſſeſs any Prince, that will give us the hearing of the perfection of our Order above all the reſt, and that if the other ſeem to excel us in the ſtrictneſs of Diſcipline, yet ours in the whole is the moſt glorious ſtar in the Church's firma­ment, and that the rule of other Orders in wholly di­rected by ours.

We muſt lay open the defects of other Orders, and new how they that concur with us in the ſame deſigne, come fart ſhort of us in the performance.

We ought to ſet our ſelves chiefly againſt thoſe Orders, that ape us in the education of youth, Principally, in thoſe places, where it depends upon our credit, and where good advantage may be made.

Such Orders muſt be repreſented to the Prince, as con­tentious, and apt to cauſe tumults and ſeditions.

The Univerſities muſt be made believe, that thoſe other Orders are like to prove much more pernicious to them, than ours. And if ſuch chance to have Letters recommendatory from the Pope, or Cardinals: We muſt procure the Prince to mediate on our behalf to His Holi­neſs, that we may produce more authentick authority for our ſelves.


We muſt get the good word of the Inhabitants of that Town where we have Colleges, to confirm the excel­lency of our Inſtitution, uprightneſs of our converſation, and incomparable method in teaching Scholars.

Beſides it muſt be ſuggeſted, that the opening diverſity of Schools will be liable to breed oppoſition and tumults, eſpecially if under the tuition of ſeveral Orders.

All poſſible induſtry muſt be uſed to make our ſtudies flouriſh, and win applauſe, giving proofs thereof to Prince and people.

CHAP. VI. How to procure the friendſhip of rich Widows.

FOr this purpoſe muſt be called out ſome of the Fathers of the lively eſt freſh complexions, and of a middle age. Theſe muſt frequent Their houſes, and if they find a kindneſs towards our Society, impart to Them its great worth. If they come to our Churches, we muſt put a Confeſſour to them, that ſhall perſwade them to continue in their Widowhood, repreſenting to them the great pleaſure, delight and advantage will accrue to them by remaining in that ſtate: and this they muſt be aſſured of, and promiſed an eternal reward, and that this only thing will exempt them from Purgatory.

Set them up a little Chappel, and an Altar neatly fur­niſhed, the minding of which may put the thoughts of a Husband out of their heads. For the better effecting of which, frequent Maſſes muſt be ſaid there, and Exhorta­tions given.

To facilitate the buſineſs they muſt be induced to leſſen36 their family, and to take Stewards, and other Officers of our recommendation, and place ſome of our Creatures about them in the Houſe. So that by degrees, having got a perfect knowledge of all the circumſtances of their Concerns, and their devotion to our Society, we may at laſt place what Officers we pleaſe about them. The firſt thing that their Confeſſours are to do, is to get into their Counſels, and to let them underſtand how neceſſary it is for the good of their ſouls to give themſelves wholly up into their hands. They muſt be adviſed to Receive often, to aſſiſt at Divine Service, to repeat the Litanies over, to take a daily examination of themſelves, and their Confeſ­ſours muſt aſſiſt them in chooſing out ſome Men and Wo­men-Saints for their Tutelaries, eſpecially recommending the Founder of our Order. Let them be exhorted to make an entire Confeſſion, that knowing their faults, humours, and inſtructions, from beginning to end, it may ſerve them as a direction to bring them about to our purpoſe.

Twice or thrice a week muſt be given them a Lecture in commendation of a Widows life, and how many thou­ſand vexations and charges a ſecond Marriage incurrs.

Being thus induced to continue in Their Widowhood, preſently they muſt be put upon entring into ſome reli­gious Order; not in a Cloiſter, but after the manner of Paulina. Thus when they are caught in the Vow of chaſtity, all danger of their Marrying again is over. They muſt then be earneſtly preſſed not to admit young people into their Court, ſuch as are given to Courting of Ladies, Play, Muſick or Poetry; That they avoid much com­pany. But let all this be done with ſuch a moderation, as may prevent any complaint of our rigour towards them, for fear of a juſt repriment.

All Preſentations, Chaplains, and the like, in their gift, muſt be diſpoſed of by us. By this we ſhall inſen­ſibly37 get ground upon them, perſwading them to deeds of charity, and giving alms, without which they can never gain the Kingdome of Heaven. Always provided, they never beſtow any charity without the advice and conſent of their ghoſtly Father: becauſe it is very material to be aſſured upon whom, or how a charity is placed to make it acceptable to God. For they muſt underſtand, that alms ill-beſtowed will rather do hurt, than good. And if they do not believe, how much it contributes to the ex­piation of their ſins; they muſt neither be allowed ſo much liberty nor liberality.

CHAP. VII. How to keep Widows to our ſelves, ſo far as con­cerns the diſpoſing of their Eſtates.

VVIdows muſt be frequently minded of continuing in their devotion, of performing charitable of­fices, to let no week paſs without doing ſome good work of their own voluntary motion, to the honour of the holy Virgin, cutting off all ſuperfluous expences, and diſtributing ſomething extraordinary to the poor, and the Churches of Jeſus Chriſt.

Now, if beſides this general good diſpoſition, they give any teſtimony of a particular bounty towards us, whether by any great ſum of money, or otherwiſe: we muſt make them entire partakers in the merits of our Company, and to ſet the better gloſs upon it, let it be confirmed by the Provincial, or if need be, by our General.

If any of our Widows break their Vow of chaſtity, they ſhall be ſhrived by their Confeſſours twice a year with a renewing of their Vow, that the freſhneſs of the38 memory of it may oblige them the more to us. And upon the day of their reconciliation, they may have leave to recreate themſelves with any civil divertiſement.

It muſt be propoſed to them to live after our Rule, and if they think fit, that all their Attendants and Domeſticks do the like.

They ought to be perſwaded to come to Confeſſion every month, as well upon the Feaſts dedicated to our Saviour, as Thoſe to the holy Virgin; The Apoſtles, the Patron they have made choice of, and principally St. Ig­natius, and St. Xavier.

Place Syndikes with them to have an eye upon both men and women in their Court, and to diſcover their miſcarriages, for our better information, but not to take any notice of the Widows vow of Chaſtity.

The Domeſticks muſt be forbid to look ſcornfully, or talk of things behind peoples backs, which grows ordi­narily into contempt. And therefore offenders in that kind are to be ſeverely chaſtiſed, or elſe by the Widows leave turned out of doors.

Theſe Widows muſt be ſerved by civil Maids of our recommendation, ſuch as have ſkill in working ſeveral ornaments for our Churches, which may be a means to give their Ladies a pious divertiſement.

We muſt place a Governeſs over theſe Maids of our own chooſing, that may keep them conſtantly at work, and have a ſtrict eye over them.

Viſit the Widows, as often as we may be welcome, enter­taining them with pleaſing diſcourſes, and godly ſtories, and keep up the cheerfulneſs of their humour, and never be too ſevere with them in Confeſſion, leſt they take diſtaſte at us: unleſs there be no hopes left of making any advantage by them.


We muſt comfort them, and adviſe them to go often to Confeſſion, that in relyance upon this conſolation, They may be wholly ours, body and goods.

If there be any hopes of frighting them into good na­ture, we may be a little more rough with them: But a Confeſſour muſt do this with great caution, and not before he hath conſulted with the Superiours.

It is of great importance for the gaining a Widow's friendſhip, to give Them a particular privilege of coming into our Colleges upon ſome ſolemn performances, as the acting a Tragedy, or ſuch like: and not to let Them go abroad in extreme cold weather: and to diſpenſe with Their Faſting, or wearing Sack-cloth, which may be taken off by Alms. That thus They may be ſatisfied we are not leſs ſollicitous for the health of their bodies, than their ſouls.

We muſt hinder Them, as much as in us lies, from going to the Churches of other Orders, upon their Feſti­val days: and convince them, that all the indulgencies of other Orders are compriſed in Ours.

Let them be as ſenſual as they pleaſe, provided they are liberal, kind to our Society, and handle the matter ſo, as not to give ſcandal.

When they are in conſideration, how to diſpoſe of their Eſtates: they muſt have laid before them the per­fection of the Saints, who have forfeited their blood, parents and friends, and cheerfully relieved the poor Members of Chriſt. Here it is, that we muſt repreſent that Crown they ſhall receive, if they give themſelves, and theirs, up to us.

To induce them the more willingly to this mind, we muſt let them ſee the 123 Articles in the 4th chap. of our Constitutions, That by this means they may be informed40 of the drift of this perfection, and may be weaned from that fondneſs after their Relations. So that their whole affections may be ſet upon the glory of God, by the ad­vice of their ghoſtly Father; who muſt therefore lay home to them the great hazard of death worldly grief carries along with it, which does conſtantly attend the too great tenderneſs for near kindred.

The eſcaping of this danger wholly proceeds from that ſincere reſignation of themſelves up into our hands: which nevertheleſs was wrought by our importunity; A thing all other Orders are ſtrangers to: Then tell them of others, who for this only act of reſignation have obtained the kingdome of heaven: and that they may one day be cano­nized, if they will be diligent to proſecute ſo glorious a deſign; promiſing them moreover under the Seal of Con­feſſion, that they ſhall be ſure of our intereſt with the Pope for the effecting of it.

When therefore the Widows are ready to put their Eſtates into our hands, and to give themſelves up to the directions of their ghoſtly Father; to avoid clamour and oppoſition, they muſt immediately confirm this Con­veyance, if they be willing, and that they are fully per­ſwaded that ſuch counſel comes from God, the Prote­ctour of Widows, who has greater care of their ſouls, than bodies.

They muſt be likewiſe poſſeſſed that God takes great pleaſure in good works and alms beſtowed upon religious Orders, and ſuch poor people, as give themſelves up to devotion.

And this advice their Confeſſour muſt give them, let­ting them underſtand, that a cheerful giver is a delight to God, when he acts within the bounds of obedience, which is the ſiſter of humility. But they muſt be ſure,41 when they determine any charity, to give an account to their Confeſſour, that he may add, retrench or alter, as he ſhall think fit.

Above all, they muſt be forbid the viſiting of other Orders, leſt they intice them away from us. For gene­rally, this Sex is unconſtant. They muſt therefore be made ſee, that our Order is ſuperiour to all the reſt, more neceſſary to the Church, of greater reputation in the Cities, and has greater intereſt with Princes. So that it will be impoſſible for them to make a better choice. For the other Monks have none of theſe advantages: nor ever look after the ſalvation of their Neighbours, being generally ignorant, dull, heavy, ſottiſh fellows, that mind nothing but their bellies, and voluptuous living.

When we have got good ſtore of money and other things out of our Widows, for fear they ſhould take a freak to marry again, we muſt put diſcreet Confeſſours to them, who will take care that they aſſign us penſions, and certain tributes, or alms, to help pay the yearly debts contracted by our Colleges, and profeſted Houſes, particu­larly for thoſe at Rome, and ſuch Colleges where the poorer ſort of our Order ſtudy; as alſo for the re-eſta­bliſhing of Novitiates, who have long ſince been diſperſed.

Diſpoſe them to lay out a good ſum yearly for the buying of Chaſubles, Chalices, and other accommodations for Altars.

Before a Widow comes to die, if ſhe has not left us to be Executors, for fear of diſpleaſing her friends, want of affection, or any other cauſe, let her be acquainted with our poverty, the number of our new Colleges not as yet en­dowed, the zeal and numerouſneſs of our Order, the great want our Churches are in, and adviſe her to finiſh thoſe buildings of our Colleges which are left imperfect, and to42 be at the charge her ſelf, for the greater glory of God, of erecting Temples, Refectories, and other foundations, of which we poor ſervants of the Society of Jeſus Chriſt ſtand in need. And let all this be done warily and with diſpatch.

After the ſame method muſt we treat Princes, and other Benefactours, that have raiſed us any great ſtructures, or founded any Place. Firſt, letting them underſtand, that their good works are conſecrated to eternity, that they are the true model of piety, that they are thoſe, we make a particular remembrance of, and that they ſhall have their reward in the next world.

But if they object to us, that Jeſus Chriſt was laid in a manger at his Birth, and that he had not where to lay his Head; and therefore that we who are in a more particular manner his Companions, ought not to enjoy the periſhable vanities of this world: then muſt it be preſſed home to them, that indeed at the beginning, the Church was in that condition, but that now by divine providence ſhe is become a Monarch; ſhe was then but a broken rejected ſtone, but is now grown into a high rock.

CHAP. VIII. How to draw into our Society the Sons and Daugh­ters of our Devotes.

THat the Mothers may the more willingly conſent to this enterpriſe, we muſt perſwade them gently, that they muſt be a little harſh with Daughters that are ſtub­born, whipping them with rods, if young; with mortifi­cation, and threats of worſe uſage, if more gone in years.


They muſt be chaſtiſed, and denied what were other­wiſe befitting their quality. But if they will comply with our Rules, they muſt be cheriſhed with all tenderneſs, and promiſed a greater portion, than if they ſhould marry.

The Mother muſt lay before them the auſterity of a Husband, and the chargeableneſs of that condition: re­preſent to them the hardſhips and vexations of Marriage, the torments and anguiſhes they are to endure, and that nothing but ſorrow is to be got by it; whereas the en­tring into ſome religious Vow, brings along with it all content. The ſame doctrine muſt be applyed to Sons that are inclinable to marry.

We muſt get familiar with their Sons, and invite them to thoſe Colleges we think fitteſt to place them in, carrying them into our Gardens to walk, and to our Countrey-houſes, where we go for diverſion.

Shew them the great content thoſe retreats afford, and how great reſpect all Princes pay us. In ſhort, we muſt make it our buſineſs to draw in the youth, by carrying them to our Refectories and Chambers, letting them ſee the agreeableneſs of our converſation, and how eaſy our Rule is, which has the promiſe of the glory of the bleſſed.

Our ſharpneſs in diſputations of Things appertaining to this world, or that to come, the eloquent diſcourſes that are made amongſt us, from delightful entertainments ſo heavenly pleaſant, which ſeem to be beſtowed upon us in the name of the holy Virgin, by way of revelation, muſt not be omitted, as ſo many inducements to bring them to our Order: convincing them how great a ſin it is to reſiſt a call from heaven. Let them likewiſe be preſent at our Exerciſes, to ſee what that will do.

The Preceptors that teach Widows Sons in the houſe muſt be of our preferring; who muſt be perpetually in­viting44 them over to us, and promiſe them, rather than fail, that if they will enter into our Society, they ſhall be received gratis.

We muſt order it ſo, that their Mothers diſappoint them of their neceſſaries from time to time, to make them conſider into what troubles, and difficulties their affairs are fallen.

CHAP. IX. How to enereaſe the Revenues of our Colleges.

NOne of our Order ſhall be admitted to the laſt pro­feſſion, ſo long as they are in expectation of any in­heritance to befall them: unleſs he has a Brother amongſt us younger, and more likely to live than himſelf, or for ſome other beneficial reaſon. In the firſt place, above all things we muſt endeavour the aggrandizing of our Order according to the will of our Superiours, who alone muſt be acquainted with theſe things, and muſt do their utmoſt to advance the Church of God to the higheſt ſphere, for his greater glory. To which end, the Confeſſours of Princes and rich Widows, muſt be ſure to tell them, that ſince they receive at our hands ſpiritual good, for the ſal­vation of their ſouls; it is but reaſonable, they ſhould make us partakers of their temporal good things.

We muſt refuſe nothing that is offered us. And if they promiſe us any thing, it may be committed to writing, if there be any danger of giving them diſtaſte by over-haſty importunity.

We muſt prefer no Confeſſours to Princes, or others, but ſuch as are able and fit to prevail with them, and to45 reprove them now and then for not being kind enough to the Society. And therefore if any of them act not their part, as they ſhould do, let them be called back immedi­ately, and others ſent in their room. For we have found to our grief, that many times perſons have died ſuddenly, and by their Confeſſours neglect have left nothing of va­lue to our Church. And the reaſon was, for want of being dexterous enough to make them ſooner ours, whileſt they lived: which might eaſily have been done, had we watched to have taken them in the humour, and not waited any other opportunity.

We muſt viſit the Nobility and rich Widows, and ſift out with a Chriſtian addreſs, whether they will leave any thing to our Churches, as well to get remiſſion of their own ſins, as thoſe of their Relations and Friends. After the ſame manner muſt we handle Prelates, and others of their Dioceſs, which will bring us in no ſmall gain.

Our Confeſſours muſt be ſure to enquire of thoſe that come to Confeſſion, their names and ſir-names, allies and friends, what they intend upon the hopes of any Succeſſion, how they reſolve to beſtow themſelves, how many bro­thers, ſiſters, or heirs they have, how old, what eſtate, of what vocation, or breeding, and perſwade them ſuch an information imports much to the cleering their conſcience. Then if there be any hopes of advantage, let them be en­joined for penance to Confeſs every week: that what was omitted in the firſt weeks Confeſſion, may be made out in the next. Thus when all is got out of a Penitent, the Su­periour muſt have notice, and reſolve how he ſhall be ma­naged for the future.

What has been ſpoken in the Concern of Widows, muſt as well be executed upon rich and wealthy Merchants, that are married, and have no heirs, and upon rich Virgins that46 have an eſteem for Us. For if we once get into their eſtates, we ſhall ſoon make them ours. But we muſt by no means be too forward in driving on ſuch a deſign, leſt we ſpoil all.

To procure any mans good will, we muſt take our mea­ſure from his Converſation, and ſtudy to humour him in his inclinations. And our Provincials muſt ſend diſcreet perſons to thoſe places, where the people are rich, that a good account may be given to the Superiours of a hope­ful ſucceſs.

As ſoon as our people find they are got into their fa­vour, they muſt preſently cry up their great bounty and deſerts: which the other poor begging Fryars, never think of doing.

Our Receivers muſt take an Inventory of all the Houſes, Gardens, Quarreys, Vineyards, Villages, and other Emo­luments, in and about the Town they reſide in; and, if they can, learn how we are beloved among the Inhabitants.

Moreover, they muſt find out every man's Imployment and Income, what Land he has, and what encumbrances are upon his Eſtate. Which may be done eaſily by Con­feſſions, the diſcourſe at ſeveral meetings, by way of enter­tainment at Viſits, and by the aſſiſtance of our faſt Friends. So ſoon as ever a Confeſſour has diſcovered a man to be very rich, and that there is hopes of working upon him; he muſt immediately give notice.

They muſt likewiſe inform themſelves exactly of ſuch, as will part with any thing conſiderable, in exchange for their ſons, whom we have admitted into our Society.

Enquire if any of thoſe, that wiſh us well, have any in­clination to be Benefactors to our Colleges; or if they have made any purchace, upon condition to return it to Us after their Deceaſe: Or what better advantage, we are to expect from them.


Every body muſt be acquainted with our great neceſſi­ty, the Debts that ſwallow us up, and the continual great Charge we are obliged to be at.

When our Friends beſtow any thing upon us, we muſt get it to be upon this condition, that after a little time, we may have power to incorporate it into the reſt of our Demains.

If any of our Women-friends, that are Widows, or marryed, chance only to have Daughters, we muſt neatly perſwade them to put them into a Nunnery with ſome ſmall Portion, that the reſt of the Inheritance may be ours. So for Sons, when they have any; we muſt do all we can, to get them into Our Society, by terrifying them firſt, and bringing them under perfect obedience to their Parents. Afterwards we muſt make them deſpiſe all things here be­low, and ſhew them the greater Duty of following Jeſus Chriſt, who calls them, than their Parents, if they regard their ſouls. It will likewiſe be a ſort of Sacrifice to Our Order, to draw in one of the younger Children, unknown to his Friends; whom we muſt take care preſently to ſend to ſome Novitiate, a great way off, having firſt given no­tice to the General.

If a Widower, and Widow marry, that have Children by their former Marriages, and likewiſe by the latter. Thoſe of the laſt Venter muſt firſt be ſent into a Cloiſter, and then the former will eaſily follow.

If a Widow has ſons and daughters, that will not be induced to a Monaſtick Life; the Superiour muſt for the firſt default, blame the Confeſſour, and put another in his room, that may be more likely to bring the buſineſs about. But if that fail; then muſt the good woman be perſwaded to make money of all that ſhe has in her power; and give it us, for the expiation of her own ſins, and her husbands.

When we meet with a Widow that has no Heirs, and is48 whooly devoted to us, and gives her ſelf up to prayers, and is in poſſeſſion of Land, or any other Eſtate: we muſt perſwade her to aſſign it over to our Colleges, and content her ſelf with ſome ſmall yearly allowance from Us, that ſhe may have more leiſure to ſerve God, and be quit of the incumbrances of this World. Afterwards take off her penſion, and maintain her in Common with our ſelves, that under pretence of mortification and poverty, ſhe may be­come as one of our Domeſticks. For we muſt bring her thus to our bent, leſt ſome wicked Relation of hers ſhould take her off from ſo good a Work. Therefore it will be very convenient to ſend her to ſome remote place to ſpend the remainder of her days; telling her, that ſuch a courſe will bein the nature of an Hermitage, which is held the moſt devout and commendable of all ways.

That our Friends may be the more eaſily induced to be­leeve our poverty, our Superiour muſt borrow of the mo­neyed men, giving Bond before a Scrivene. Perchance, when they lie a dying, they will ſend to the Scrivener, for the good of their ſouls, to deliver us up the Bonds. And a piece of paper is eaſier given up, than the counting over a heap of money.

For the ſame reaſon, we ſhould take up all the money we could of our Friends, though we put it out again: that ſo being ſenſible of our great indigency, this may be a more ready way to provoke them in compaſſion at the hour of death, to leave us the whole, or a good ſhare, for the erecting ſome new College.

We muſt not fail to be in Fee with the Phyſicians, that they may recommend us to their Patients upon all occa­ſions.

Our Confeſſours muſt be ſure not to nelgect viſiting the ſick, eſpecially thoſe that are in deſpair, laying before them49 the pains of Purgatory, and Hell, which are no ways to be avoided without Charity: They which have been for­merely covetous are uſed for the moſt part to be very liberal ot our Society: and, if may be, put all their Eſtates preſently into our hands; which our people muſt preſs, as much as they can, for fear the opportunity ſhould ſlip by.

If a Woman in Confeſſion, blames the vitious and harſh humour of her Husband, that hinders her from obſerving our Diſcipline, and that ſhe be rich, and well inclined to­wards us: She muſt be convinced, that ſhe can do nothing more pleaſing to God, than to lay out a good Sum of Money unknown to her Husband, or elſe ſpare it out of her own allowance, as being the only means to procure her quiet for the future, and remiſſion both of her, own ſins, and her Husbands. And we find many times by experience, that this courſe has abated much of the Husband's ri­gour.

CHAP. X. Of the Rigour and Diſcipline within Our So­ciety.

THe Superiours ſhall declare the rigour of this Diſci­pline to be ſuch, that, excepting ſome reſerved Caſes, whoſoever among us, of what age or condition ſoever, ſhall have taken off any of ours, or our Friends, from doing us good, or put them upon entring into any other Order, but Ours, or upon beſtowing their Patrimony on Us ſhall ſhew a coolneſs and backwardneſs, and rather50 perſwade them to give it to ſome other Order; or if any that receive Confeſſions, ſhall perſwade their Peni­tents to beſtow their Charity upon their poor Kindred: ſuch ought to be eſteemed mortal Enemies to the Socie­ty. And though they muſt not be diſmiſſed immediately, yet let them be forbid hearing any Confeſſions, and mor­tified by undergoing the moſt vile and abject Offices, be put to teach the lower Forms in the School, hindred from taking any Degree, and as well in private, as at Meals, let them be perpetually jobed, grumbled at, debarred of all recreations, and ſolemn Meetings; whatever they value moſt in their Chambers, let it be taken away; that being thus hard put to it, they may firſt complain themſelves; Which is the beſt way to get rid of ſuch incorrigible Fellows.

They which ſcruple the procuring any manner of ad­vantage for the Society, ſhall be turned out without any more to do. In ſhort, the Superiour muſt never ſtick at diſmiſſing any, that continue not in perfect obedience and ſubmiſſion.

CHAP. XI. How to order a Diſmiſſion.

TO the end, that they we turn out, become not irre­concileable to us: we muſt handle them after this manner. Before they are diſmiſſed, they ſhall give it under their hands, and confirm it over the Sacrament, that they will never ſpeak, nor act any thing againſt our Society.


Hinder their acceſs to Great Men, whether of the Spi­ritualty, or Tempralty: for fear they ſhould curry favour with them to our prejudice. Lay open their Vices, and Miſcarriages, and ill Conditions; with a teſti­mony of our great reſentment, that they ſhould ſo far forfeit themſelves with us, paſt hopes of reconcilia­tion.

Write word to all our Colleges of their names, and ſir­names, we have diſmiſſed, with a large account of their Miſ-demeanours.

In whatever power or credit he may be, that is turned out; we muſt ſtill be before-hand with him, in our ad­dreſs to the ſober, and powerful Men, letting them un­derſtand, what hainous Offences he has committed, that were the cauſe of his Diſgrace. Then lay before them the love, power, reputation and advantage, our Society has brought to the Church of God, by the approbation of all men; the great eſteem is had of our Learning, for which Kings, and other Great Princes, take us for their Confeſſours and Chaplains, and admit us into their moſt ſecret Counſels. And beſides, if we acknowledge our ſelves obliged in Chriſtian zeal, to have a particular love for our Neighbour; how can it be imagined, that we ſhould do the leaſt wrong to any we have admitted Companions under the ſame Rule with us.

We muſt have a great care, how we let any of thoſe, we have diſmiſſed, into a Benefice, before having firſt cried Peccavi, given us a good ſum of Money, and aſſigned all they have, over to our Society: or at leaſt given ſome par­ticular and ſufficient teſtimony that they are ours, body, and ſoul.


CHAP. XII. What choice ought to be made of thoſe Novices we take in amongſt us, and how to keep them.

VVE muſt be very careful in chooſing Youths well-diſpoſed, of good parts, and comely per­ſons, well born, and rich. To intice them, they muſt be carryed into our Gardens, or into our beſt appartments, by the Prefect of the Claſſes, who ſhall ſatisfie them, how acceptable an undertaking it is to God their coming into our Society.

The Governours of our Colleges muſt be very gentle with them, to let them ſee what an affection we have for them; which to manifeſt the more, when any others chance to be in the ſame fault with them, we will pardon them meerly for their ſakes, and then let them privately underſtand as much.

We muſt tell them with ſome ſeeming kind of paſſion, that Youth is always ill-diſpoſed: and if they render not up themſelves upon ſuch warning, they muſt be threatened with eternal Damnation.

For the more eaſie winning upon them, we muſt pre­ſent them with ſome ſmall trifles, little Images, Books, or the like; walk with them in the Gardens, and there give them ſome of the beſt Fruit, ſweeten them up with good words, place them in the beſt ſeats upon any publick Solemnity, and ſometimes entertain them in our Re­fectories, giving them a taſt of our beſt and choiceſt Wines.


We muſt perſwade them that God has deſigned them for us, and that we are moſt aſſured of it, by the reve­lation of our Holy Fathers. But they muſt have a care not to ſpeak of it again to any body.

Then muſt we threaten them, that they are eter­nally Damned, if they deſpiſe the Call of the Holy Ghoſt, who has inſpired them to enter into our Or­der.

When they come to deſire to be admitted, it muſt not be granted them preſently, but put off a little, to try the ſtrength of their reſolution.

They muſt be adviſed to conceal their intention, not to let their Relations know any thing of it, nor ſo much as their Play-fellows at ſchool. All this while we muſt cheriſh their good purpoſe, of coming into our Society, with the beſt words we can give them. So that by heigh­tening their deſire every day more and more, they may covet their admiſſion with more leaſure and ſatisfacti­on. But, if it ſo fall out, that any change their mind; and would go out again: they muſt be remembred, why they ſought this admiſſion with ſo much zeal and earneſt­neſs; and made know, that this inconſtancy will turn to their Damnation.

Now, becauſe it is very difficult to draw in, and after­wards to keep the Children of rich Magiſtrates and Law­yers, if we have them in their own Countrey: therefore in ſuch a caſe, we muſt ſend them privately to the Novitiate in Rome, having firſt advertiſed the Provincial and Ge­neral. And if any Germanys come to us into France, with any ſuch Deſign, as entring into Our. SOCIETY, they ought to be admitted without any farther Diſ­pute.

We muſt be ſure to ſend ſuch, as there is any danger of54 keeping, to ſome Novitiate, where the Governour of the place is our Friend; leſt the inſolency of the people ſhould prevail againſt us.

Now to reconcile the Friends and Relations of theſe Young-men we have admitted: we muſt extoll the bra­very of their reſolution, particularly in that they have put themſelves into the number of the faithful Servants of Jeſus Chriſt, without any leave of Parents, and that the whole drift of our Order is to live in all Holineſs, and good Doctrine, to the admiration of all men. And therefore Great Princes have been pleaſed to do us that honour, as to enter into our Society, for a retirement there to end their days.

Laſtly, we muſt tell them, how acceptable ſo great a Devotion is to God, when ſo young a man puts him­ſelf into the Liſt, to fight under the Banner of Jeſus Chriſt.

CHAP. XIII. Concerning our Women Devotes.

OUr Confeſſours muſt have a great care, to uſe our Nuns gently: becauſe they are our greateſt Bene­factrices for the endowing our Colleges, and many times give us half their Eſtates, when they enter into a Monaſtery.

We muſt get out of our Devout Women to vow Chaſtity and Obedience in our preſence, that we may be ſure of them.

Let them know, how well God is pleaſed with their vail and ſpiritual ſubjection, which comprehend Chaſti­ty55 and Obedience, and their voluntary poverty, which argues their ſervice to God, to be from the whole heart and will. Thus into whatever good way we put them, they will certainly recompence us with all their Tempo­ralties.

CHAP. XIV. Of reſerved Caſes and Diſmiſſions from the Society.

BEſides the reſerves in our Inſtructions, which our Superiour, or an ordinary Confeſſour, with leave, has power to diſpenſe with: there is in the caſe of Sodomy, Adultery, Fornication, a Rape, or any other unclean­neſs, or any thing committed againſt the honour, or profit of the Society, a private order to let ſuch know, that their offence amounts to a Diſmiſſion, which can have no pardon without firſt promiſing out of Confeſ­ſion to the Superiour all the particulars of their enor­mity.

No Confeſſour ſhall accuſe a Penitent once Diſmiſſed, and out of Confeſſion. But if any ſuch acknowledge his fault freely, let him be turned out: and if he will not own it. he muſt be kept up for ſome time.

When any of our Confeſſours take the Confeſſion of an Extern, and that they accuſe themſelves, for having been diſhoneſt with one of our Society: let them have no abſolution, before they have firſt acknowledged their fault out of Confeſſion. Which if they do, let ours be well chaſtiſed, and give the others abſolution.


If a Woman that is a ſtranger to us, has committed ſimple Fornication, and confeſſes that ſhe has been naught with ſome of us: let her not have abſolution before ſhe has ſworn never to reveal what has been done, and that upon receiving abſolution, ſhe ſhall declare with whom ſhe committed this folly.

When two of our own people have committed Sodomy one with the other: he that diſowns it, ſhall be turned out, and he that firſt confeſſes it, ſhall be kept in. But with ſuch mortification, as ſhall make him afraid ever to do the like again: and preſently after, whether willing or no, let him be diſmiſſed.

Such as are lewdly given amongſt us, whether in word or deed, we muſt avoid; and having firſt acquainted the General with our reaſons, let us uſe them with all ſeve­rity, deny them whatſoever they deſire, be it never ſo inconſiderable, and appoint ſuch over them as ſhall never let them lead a happy hour, put them upon all the meaneſt Offices; till they begin to murmur, that we may have occaſion to ſet them Going. And be ſure, we never ſuffer ſuch to ſtay with us, as rebel againſt their Superiours, or that can never agree with their Companions.

But chiefly if any ſeem to be diſſatisfied with their Superiours, for making unjuſt acquiſitions for our Society, croſs our intereſt, diſwade people from being charitable to us, or do not ſet themſelves againſt thoſe, that bear us an ill will: they muſt never be ſuffered, For, we muſt take this for a rule, that if any ſcorn their obedience to their Superiours, and preſume to be gover­ned by their own fancies: they will have as little regard for Chriſt's own commands.

It is ſufficient cauſe of Diſmiſſion to commend, or have any eſteem for a State or Univerſity that is enemy to our Society.


At the Diſmiſſion of any one, he muſt be more ſeverely, and ſharply reproved, and have it laid home to him, what a fault he has committed in forgetting his Duty.

He that ſhall be appointed at dinner, ſhall lay open the crimes of ſuch heinous offenders, ſo as they themſelves may be convinced of their errour, and ſenſible of our juſt reſentment. But we muſt never think of keeping ſuch fellows. For they can only ſerve to bring a Scandal, and breed Diſſention among us.

CHAP. XV. Concerning thoſe of the Society that are appointed for entertainment and conference.

SUch as have the care not only of our ſpiritual affairs, but temporal alſo, for the improvement of our Com­pany, as the Confeſſours of great Princes and rich Wi­dows our Preachers and Directors of theſe private In­ſtructions, muſt be ranged with the firſt of our Society.

When the Confeſſour of a rich Widow is grown old, let him be changed for one that may be more proper for the place. But in the mean time, let the good old man that has done us ſo much Service, have whatever he ſhall demand, either for meat, clothing, fire, or any thing elſe that his age may require. The Superiours ſhall not vex him with penance, nor take much notice of his faults, for the profits ſake, and good harveſt he has brought into the Society by his induſtry, and well diſpoſing of Souls. And as to their Servants and Under-waiters, Bedels and others, they muſt not be roughly handled, leſt their decrepit age become more chargeable to us.


It would not be handſome for us to ſend away the old knaves that have taken ſo much pains in our behalf, for faults, which the infirmity of old age makes them liable to. Their Relations, that wiſh both them and us well, would never forgive us.

All incouragement muſt be given to our young Jeſuites that are noble and rich, and bring us in, Benefactours and Founders: they muſt have all they can deſire.

We muſt be kind to thoſe that have not yet given their eſtates to us, and that expect large inheritances; and not forget thoſe that have been inſtrumental in drawing in ſuch youths, or have any way ſhewed their affection to our Society.

CHAP. XVI. Of the Devotion of the Society.

VVE muſt all of us take up this opinion, that the Rule of our Society is much more excellent, than that of other Orders, and therefore particularly preſs this to all our friends, that they follow the Doctrine of our Fathers, and that our Society is that foretold by Vincentius Ferrerius, as has been proved out of the Re­velation by Abbat Joachin, our whole deſign being to purſue the preſcription of the Son of God, Jeſus Chriſt Crucified, and that it is our buſineſs to avoid giving any Scandal in the leaſt, ſo that we are the paterns of all go­vernment, and are they that make learning flouriſh, and give education to moſt people of quality.

For it is our ſenſe, that whoſoever ſhall do or ſay the contrary muſt not ſtay with us: Becauſe a Kingdom di­vided59 againſt it ſelf muſt needs fall. And therefore we are the more zealous in keeping up theſe Principles by which we expect to proſper.

Our people muſt be ſure to take all occaſions of decla­ring, that it is impoſſible the Church ſhould flouriſh under any Monarchy without the concurrence of the Temporal power: that by this means we may win upon the Great Ones, ever making appearance of living after the ſtrict­eſt rules of any upon the place we are. This ſhall be ſure, not only to make us welcome to Princes, but procure usa reputation of Wiſdom, which in