A further discovery of the mystery of Jesuitisme In a collection of severall pieces, representing the humours, designs and practises of those who call themselves the Society of Jesus.

THE PROPHECY OF Saint HILDEGARD Fulfilled in the JESUITS, &c.

THere were published, of the said Saint Hildegard, many predictions and Prophecies, as also seven o∣ther very profitable Books, which were, by eminent Writers in the Councel of Trier, nine Arch-bishops, and particularly those of Moguntia and Trier, approved of. Which said Volumes, as also the Instruments wherein they were approved, were to be found in the Monastery consecrated to Saint Rupert, not f••rre from Binghen, when J••hannes Wolsius writ these things: but the Monastery coming to be destroyed by the wars of Germany, they were either lost, or translated thence to some other place. She lived about the Yeare of Christ MCLXXX. Among many other Prophecies of Saint Hildegard, whereof diverse are already come to passe, is found also that which follows, which to what

Order of men it can be more truly and pertinently ap∣plyed, then to that of the JESVITS, will soon ap∣pear both by the text and remarks thereon. Take it then first in the Originall, and afterwards translated by parcells in the severall Paragraphs.

IN d••ebus illis exurget gens insensata, pompo∣sa, cupida, perfida, & dolosa, quae peccata populi comedere, ordinem quorundam timenti∣um devotariorum sub assimulatâ mendicantium specie tenentes, séque caeteris devotione, inflatâ scientiâ, ac praetensâ sanctitate praeferentes, sine rubore ac Dei timore ambulantes, multa nov•• mala adinvenientes, fortes & validi, à sapienti∣bus & Christi fidelibus ORDO ille male dicetur. A laboribus cessabunt, & otio vacabunt, assu∣mentes potius Ordinem adulantium, quàm men∣dicantium. Studebunt insuper omn••s nimium▪ qualiter Doctoribus veritatis perversè resistant & eosdem cum potentibus interficiant, & poten∣tes seducant, & decipiant, propter necessitate•• vitae, & delectationem mundi. Diabolus na•• que in eis quatuor vitia radicabit; videlice•• 1. Adulationem, uti eis largè detur. 2. In∣vidiam, quando aliis dabitur non ipsis. 3. H••∣pocrism, ut per falsam simulationem aliis ho∣minibus complaceant. 4. Detractationem, i••∣se ipsos commendent, extollant, & alios vitupe rent propter laudem hominum, & seductione•• simplicium; ac sine devotione & exemplo marty

rium praedicabunt instanter. Detrahent Prin∣cipibus saecularibus, Ecclesiarum sacramenta veris pastoribus subtrahentes, recipientes eleemo∣synas pauperum, infirmorum & miserorum; nec∣nonse in multitudinem populi trahentes; fami∣liaritatem cum Mulieribus habentes, easque in∣struentes, qualiter marit••s & amicos suos blande, & per verba dolosa, decipiant, nec non res proprias, eisdem furtive subtrahant, & i∣••sis tribuant. Tollent namque res furtivas, & male acquisitas, ac dicent, Dato nobis, & nos orabimus pro vobis; sicuti aliorum ••itia curiosiùs tegant, & suorum penitùs ob∣••viscantur. Heu tollent etiam res miseras à ••ptoribus, furibus, latronibus, aut sacrilegis, •• usurariis, foeneratoribus, Adulteris, haere∣cis, Schismaticis, apostatis, mulieribus luxu∣osis, lenis & lenonibus, à potentibus, perjuris ercatoribus, falsis Judicibus, militibus, Tyran∣••, Et à Principibus c••ntra legem viventibus à multis perversis persuasionem Diaboli, & ••cedinem peccati, ac vitam delicatam, tran∣••riam & brevem; necnon satietatem in ••demnationem aeternam sectantes. Haec au∣•• ••mnia in eis aperta & manifesta erunt ••ulis universis. Ip••i verò de die in diem durio- & nequiores efficientur. Et cum seductiones & quitates explorate fuerint, tunc cessabitur eis ••i. Et tunc ibunt circa dom••s familici, et

ut canes rabidi, submissis in terram oculis, contrahentes cervices suas, veluti turtures, ut pane satientur. Tunc clamabit populus super eos; Ʋae vobis miseri filii moeroris; Vos mun∣dus seduxit, Diabolus vestra ora infrenavit; Caro vestra lubrica, & corda vestra sine sapore. Mens vestra vaga fuit, & oculi ve∣stri delectabantur in vanitatibus & in insaniis multis. Venter vester delicatus dulcia fercula appe••it; pedes vestri veloces ad currendum in malum. Mementote, cùm eratis apparenter be∣ati aemulatores, pauperes divites, & simplices potentes, devoti adulatores, perfidi traditores, perversi destructores sancti hypocritae, veritatis subversores, nimis directi, superbi, effrontes, Doctores instabiles, martyres delicati, Confes∣sores lucri, immites calumniatores, Religiosi avari, humiles elati, pii duri, mendaces dul••es, pacifici persecutores, simplicium oppressores, malarum sectarum, per v••s de novo excogita∣tarum, adinventores, misericordes nequam, ama∣tores mundi, venditores Indulgentiarum, spoli∣atores beneficiorum, oratores incommodi, conspi∣ratores seditiosi, suspiratores crapulosi, desidera∣tores honorum, zelatores criminum, mundi ra∣ptores, insatiabiles praedicatores, applausores ho∣minum, seductores faeminarum, seminatores dis∣cordiarum. Benè etenim de Vobis gloriosus Propheta Moyses in cantico suo cecinit, Gens absque consilio, & sine prudentia, utinam sa∣perent

atque intelligerent, ac novissima pro∣viderent; Aedificatores in altum, & dum al∣tiùs ascendere non poteratis, tunc cecidistis, si∣cut Simon Magus quem Deus contrivit, & pla∣gâ crudeli percussit: sic & vos per seductio∣nem, nequitias, mendacia; detractiones & ini∣quitates vestras corruistis. Et populus dicet illis, Ite Doctore s perversitatis, subversores veritatis, & fratres Sunamitidis, patres haereticae pravita∣tis, pseudo-Apostoli, quia simulâstis vos vitam servare Apostolorum, nec tamen in minimo vi∣tam illorum implevistis. Filii iniquitatis, sci∣entias viarum vestrarum nolumus, nam prae∣••umptio elata vos decepit, & infatiabilis concu∣piscentia subvertit erroneum cor vestrum: Et cùm in altum, ultra quàm decet, ascendere voluistis, justo Dei judicio, deorsum in opprobri∣um sempiternum cecidistis. Joann. Wolfius in memorabilibus Cent. XII. Anno, 1180. pag. 400.

Thus farre the Prophecy it self; of which and the ••ike, what to think, and what credit is to be given ••hereto, others have given their opinions, viz. that ••t is not impo••••ible Prophe••ies and Predictions of this ••ind may amount to no more then the dreams of me∣••ncholy, super••titious, and di••tempered persons, such ••s of which it may be said,

Augurium vanum vani docuere parentes, Cui credens, dignus decipiatur eri••.

••ut to deny all credit to Prophecies is to be guilty of •• incredulity greater then that of the incredulous

Thomas. Nor are we to think what God saith by the Pro∣phet Joel, to be spoken in vain, That in the last dayes, the old men should dream dreams and see visions, and the sonnes and daughters prophecy. Many examples might be alledged of Prophecies of this kind which the e∣vent hath confirm'd to be true, and therefore they may challenge belief, when they are in their effects fulfil∣led.

But for what we have at the present to do with, it is to be observed, that it was approved in the Coun∣cell of Trier, as may be seen in the precedent life of Saint Hildegard; whereto is added the suffrage of Eugenius the third, Bishop of Rome, which according to both Jesuits and Canonists, is an extraordinary au∣thentication.

But the Society may object, that, all this granted, this prophecy is not more applicable to them, then to the Franciscans, Dominicans, Augustines, Minorites, or indeed the whole Clergy. To this all that can be answered, is, to desire the Reader very seriously to consider, first the words of the Prophecy, and thence direct his thoughts on the Life, Doctri••e, Manners, and Humours of the Jesuits; and comparing the one with the other, he will, if I mistake not, find, that they cannot be so pertinently attributed to any Or∣der as this last of the Jesuits. To which purpose, the ensuing Remarks are laid down by way of comparison between the Prophecy and the Society, to shew that it, and no other, is design'd thereby.

Paragraph 1. In diebus illis surget gens insensata, In those dayes shall arise a sort of people that will be in∣sensate.) Some haply may wonder why she should call the Jesuits an insensate sort of people, when it is known to all, the world affords not any thing more crafty, or over-reaching then that Sect. Insomuch

that a certain Germane Prince was wont to say of it, What the Devil knows not, a Jesuit doth. And ano∣ther used this Simile of them; As farre as the Devill exceeds men in craft and mischief, so far do the Jesu∣its exceed the Devil himself in slights and elusions. But she calls them insensate, because they above all others advance and maintain opinions and maximes contrary to those of other men, and such as are inconsi∣stent with common sence, so as it may be said of a Jesuit,

Tu semper contrarius esto.

Whence it comes that they are by some called Sto∣ici and Stoicidae, as opposing the generall Tenet of all other men, and out of an unparallell'd obstinacy, de∣nying things as cleare as that the Sunne shines at noon. Or haply, because they have put off all sence of humanity and commiseration, whether they have to do with Hereticks or Catholicks it matters not, if they will not comply with their desires; as also in their maintaining of Murther and other Enormities lawfully committed upon the slightest grounds imagi∣nable. This the Monks of Portugal felt very heavie, when Philip the Second of Castile, how justly or un∣justly I say not, made an hostile invasion into the Kingdome. But it may also be imagined that the in∣satiate Brutality her•• attributed to them, hath some allusion to those Enthusiasmes, which the Jesuits ve∣ry much pretend to, and for which they much cele∣brate their Founder Ignatius, as when he abstained from sustenance a whole week together, as Orlandi∣nus, a member of the Society, affirmes Chapter 1. page 26 or when he ran into a Poole of water, to de∣terre a light woman of his acquaintance from a venereal inflammation. Ibid. pag. 69. Or when he is said to be in

an exstacy for the space of eight dayes together. l. 1. 28. Or when he had celestiall Visions, L. 1. p. 13. 27. 34. 40. though the Jesuiticall Catechisme seems to make the same Ignatius a person so stupid that he was not admitted to Catechisation for the space of four years. page 64.

Parag. 2. Pomposa; addicted to pomp) then which nothing could have been more oracularly spoken, for what indeed is the whole Institution, but pompe? There is nothing so apparent in their humours, carriage, actions. ••or though they seem in their discourses to make profession of humility, yet is there not any thing they really le••se intend, then submission of mind. They are full of pompe and sumptuousnesse in their gate, in the structure of their Churches, Col∣ledges, Gardens, Houses of recreation, Schools, in their teaching, reading, professing, singing, acting of ••••••••dies▪ in ••••••ir Processions▪ in a word▪ all things are done with such affectation, ostentation, pompe and theatricall magnificence, as in the apprehensions of all others are inconsistent with the simplicity and austerities of a Religious Institution, and no small scandall to the generall profes••ion of Christians.

Parag. 3. Cupida; Covetous) To produce exam∣ples to make this more manifest, were to demonstrate that fire is hot: it is a thing notorious to all the world, and lyes very heavie upon the whole Clergy whose sighs and groans are sufficient arguments of the burthen they feele. Bring, bring, are their morning prayers; Give, give, their evening. They who de∣sire further satisfaction may look into Thomas de Ver∣gas, in his Book Of the slights and stratagems of the Jesuits, C. 25. 32. 33. 44. 45. 46. 47. and Speculum Jesuiticum, Mantiss. 6. 8. 13. 16. The Jesuits and a Beggars wallet are both in the same predicament, sick of the same disease, insatiable.

Parag. 4. Per••idia; Per••idious) Towards God, Princes, People, and especially the rest of the Clergy.

To God, in that having made a solemne vow and pro∣mise in their Baptisme to be faithfull to him, they af∣terward sweare allegiance to Ignatius. To Princes, that is to say, all Kings and supreme Magistrates, ex∣cept the King of Spaine whose spirituall Janizaries they are. They maintain him with their pens; he them, with the sword. To the People, who have so often smarted for their treacheries and the inconstan∣cy of their humours and interests. Nor is it enough that they are themselves guilty of breaches of fidelity towards the Secular powers of the World, but they are the encouragers, maintainers and abettors of all the like breaches in others; so that now in matters of cor∣respondence, commerce and contract, a man is no lon∣ger ty'd to the observance of promises, then it shall be for his advantage to do it. By their exasperations and suggestions came the toleration of Religions in France to be so much disturb'd, and the ensuing cala∣mities occasioned. By whose means came the Edicts of Ferdinand the second for a free exercise of Religi∣on granted to the Bohemians, Austrians, Carinthians, Moravians &c. to be broken and repeal'd, but by that of the Jesuits? By whose persuasion came the same Ferdinand to violate the priviledges sworn to by him at his coronation before the Electors, but by theirs? By whose instigations did the same Ferdinand put out the Edict concerning the restitution of Eccle∣siasticall Goods, whereby he brought the House of Austria, and the whole Empire into inextricable incon∣veniences, but by theirs? Who are they that teach, preach, maintain in their writings, that all Transacti∣ons, pacifications, accommodations are so long to be observed as the Pope and themselves think it conve∣nient, but the Jesuits? To what end serve all their evasions, prevarications, aequivocations and mentall reservations, but to elude all they have to do with, and to make a certain Science of perfidiousnesse? See Thomas de Verg••s c. 41. 42. The awfull observance of

oaths, promises, engagements, is a thing not men∣tioned in the Jesuits Gospel, where it is almost a ma∣xime, Nucibus pueros, juramentis viros fallendos, That children are to be deceived with toyes, men eluded with oaths.

Parag. 5. D••losa; full of deceit) This is ever a near neighbour to the precedent; for it seldome happens that he who is perfidious and treacherous, is not also fraudulent; and he who is fraudulent, is not guilty in some measure of perfidiousnesse. Ʋirgil's Sino compared with these was a simple harmelesse fel∣low: these are not so much deceitfull, as made up of fallacy and deceit, nay, they are essentiall to them. This is the end and designe of their so much recom∣mended amphibologies and aequivocations. Noto∣rious were those of the English Jesuite Father Gar∣net. To this head may be referred feigned and sup∣posititious Letters, and the counterfeitings of other mens Seales. Mercurius Jesuiticus relates, that in the yeare M. DC. IX. when they were about to build a Colledge at Troyes in France, to carry on the busi∣nesse with more expedition and encouragement, they writ to the King that the Inhabitants were extremely desirous of it, and by way of answer produced Let∣ters from him to them, wherein the King encouraged and commanded them to accommodate the Fathers; but in both, the forgery of the Jesuits was most re∣markable. Having counterfeited the publick Seal of the City of Rochel, they signed Letters therewith, which being accidentally intercepted, brought the Ro∣chellers into a sad and deplorable warre. But their transcendency in deceiving and circumventing is not so notorious in any thing as the famous History of Cottaba, which happened in the yeare one thousand six hundred twenty eight, which who desires to consult may find in Greek and Latine, at the end of the book called MYSTERIA PATRƲM JESƲITARƲM, Printed one thousand six hundred thirty three, writ∣ten,

by way of Letter, by Gregorius Hieronomachus the Patriarch. Much also to the same effect may be seen in the ANTI COTTON, as also in SPECƲLƲM JESƲITICƲM.

Parag. 6. Peccata populi comedet, That shall feed upon the sinnes of the people) This hath some relation to those that drive a trade of Indulgences. But they have a more subtle and more gainfull way, that is, they of all men, are the most experienced in the advanta∣ges are to be made in the Confessions of Kings, Prin∣ces and other illustrious persons, by whom the ordina∣ry sort of people are governed and disposed. These they have a knack to engrosse to themselves, and so to order them as to make their Kitchins warme, and their purses heavy. This is so apparent every where, that it is their own complaint, but full of ostentation and design, that they are overwhelmed with the innumera∣ble conflux of Penitents that addresse themselves to them. See more hereafter.

Parag. 7. Ordinem quorundam timentium devotario∣rum sub dissimulatâ mendicantium specie tenentes: Assu∣ming to themselves the title of an ORDER of men de∣vout and fearing God, under a personated resemblance of poverty:) All which words require our particular consideration and exposition. Assuming to themselves the title of an Order, for so it seems they will needs be called, and take it most heynously when any one gives them the denomination of MONKES or FRIERS De∣vout and fearing God; they indeed put on a shew of much feare and reservednesse, as also pretend to a more then ordinary degree of devotion, as such as serve the Lord with fear and trembling. But all proceeds from their exquisite Sycophancy and personation, for they are so far from being fearfull, that they are excessively confident and ready for any mischief; and if they be guil∣ty of any devotion, it is in order to do somewhat that is indirect, and to carry on his ends whose Rule and insti∣tution they are sworn to. Ʋnder a personated resemblance

of Poverty; What ever they do, what ever they med∣dle with, whatever they are concern'd in, is not free from dissimulation and imposture, nay it is that part of their trade they now make the greatest advantages of. To this may haply relate what the Jesuit Orlandi∣nus fathers upon their own Ignatius, l. 1. p. 20. That Ignatius, being entertained at the Hospitall of S. Luke at Minorissa, suffered his haire (which according to the fashi∣on of that time was very long) his beard and nayles to grow neglectedly, and his whole countenance to be sordid. His cloathing was a piece of course sack—cloth; his bed, the bare ground; his sleep very little, and that subject to mid night interruptions by his prayers. Thrice every day he very unmercifully disciplin'd himself; seaven houres he spent upon his knees in severall prayers, not accounting the time which he on the same dayes bestowed in hearing Masse, and saying the severall parts of the Office. He fasted whole weeks together, taking no sustenance but a small piece of bread, which he had begged, and water, and that onely once a day. Onely upon the Sundayes, when he went to the Sacrament of Penance and communicated, he remitted somewhat of the severity of his abstinence, if he had the convenience to do it. If he could so acquit him∣self of these employments as to have any spare time, he ei∣ther ministred to the sick, or begged almes to be bestowed upon other pooremen, or by devout and pious discourses, en∣deavoured to make those he met better then they were, making it his constant businesse to be ever so employed as not to afford his body any indulgence. Here is certainly the descri∣ption of a man truly devout, and working out his sal∣vation with feare and trembling; but whether it be truly attributed to the person on whom it is bestow'd is that which is much in question, as being extreamly at a distance with the rules of the Institution in things relating to Diet and the Kitchin, and much more with the practise of those who oblige themselves thereto there being not a more delicate sort of people in the' world besides; as shall be shown hereafter. Not to

mention, that these characters of sanctimony and au∣sterity frequent in Jesuits and none other, are by themselves advanced meerly to claw one the other, a kind of hypocrisie, whereof though they fail of the reward they expect here, namely the credit and re∣spects of men, yet shall they not of what they are to have hereafter, confusion and gnashing of teeth.

Parag. 8. Séque c••teris, fictâ devotione, inflatâ scien∣tiâ, & praetensâ sancti••ate praef••rentes: preferring them∣selves, through feined devotion, an aery Science, and pretended sanctimony, before all others.) She allows them a devotion, but it is fnign'd; a knowledge, but an aery one; sanctimony, but pretended onely and persona∣ted. The Substantives are indeed very commendable, but the Adjectives spoile all and make them detestable. A thing feigned, as a thing painted, is of no long du∣ration; what's aery, soon vanishes and comes to no∣thing; what is onely pretended signifies a ly, and wants those testimonies and demonstrations whereby a thing should subsist. Of feined devotion, somewhat hath been said in the precedent Paragraph, and more shall be in the subsequent. Concerning the aery science, and the pretended sanctity they make so great ostentation of, let us heare what the Jesuit Ozorius sayes, tom. 4. Of his Sermons of the Saints, in that upon the death of Igna∣tius, taking his text out of the ninth chapter of the Apocalypse. And the fifth Angel blew his Trumpet, and I saw a Starre &c. The fifth Angel there spoken of, saith he, is Ignatius. And page 166. he saith; God hath a tendernesse for the ORDER which taketh its de∣nomination from the name of JESƲS, equall to what the Patriarch Jacob had for his sonne Benjamin, whom he had begotten in his old age. The Institution of the Jesu∣its, saith he elsewhere, is an institution of men grown up to the height of perfection. Of their feign'd Sanctity, much need not be said, since not onely the books put out by themselves, speak it sufficiently, but it is no∣torious to all the world. Let a man but consider their

institution, their vows, their lives, their doctrine, he will find nothing, but painting and feigning and pre∣tending and dissembling. Their aery and imaginary Sci∣ence is so obvious in their works, as if they were bent upon nothing so much, as to make all others, in matter of science and learning, compared to them, the most despicable things in the world. Witnesse that volu∣minous work put out by them of Anwerpe in the yeare 1640. under the title of Images. Witnesse the Amphithe∣atre of Honour, or as others will have it, of Horrour, scri∣bled by Scribanius, wherein Scaliger, Causabon and Gru∣terus, esteemed by all the learned a Triumvirate of transcendent Wits in their times, are accounted in comparison of the Jesuits, persons of no parts, children, fit to go to School again. For the Jesuits are to be thought the hereditary Professors of all Learning. To what hath been said may be added the Dedicatory Epistle of the Jesuit Raderus, before the life of ••a∣nisius, of the same Society, whereof part may be read in the Speculum Jesuiticum Man••is••. 5. There among o∣ther things he sayes, That it is the principall designe of the Jesuits to bring Cities, Provinces, Nations, Common∣wealths, Kingdomes, nay the whole World to a nearer relation to Heaven, and to be their conductors to eternall Beatitude. Nay the Jesuit Ozorius makes no difficul∣ty to assirme, That the Jesuits were ordained to supply the defects, to cure the infections, to correct the mis∣carriages of other Orders, Societies and Religious In∣stitutions, and to put the proud masters of the World to silence,

Parag. 9. Sine rubore & timore Dei ambulantes; Walking without any shame or the feare of God) It will be to little purpose for the Jesuits to celebrate them∣selves, and to make ostentation of their austerities and sanctity, if there be any credit to be given to this ho∣ly▪ Womans prophecy. She tells us they own no shame▪ and if we consider them well, we shall find they make her words good▪ Who are those that commend Regicides

and call them Ehuds? Who countenance Homicide▪ and all those crimes which other cowardly bashful peo∣ple conceive a horrour at? Who are so confident, and have such adamantine foreheads, as to deny what most Historians affirm, millions of people have seen and at∣test? Who have Maximes calculated for all sorts of persons, encourage breaches of trust in Servants, of al∣legiance in Subjects, of duty in children and Wives, and dissolve the tyes of humane Society? Who are the Abet∣tors of detraction, perjury, lying, &c. Of which who desires particulars may consult the Mystery of Jesuitisme, and open the Book where he will. Without the fear of God before their eyes. Ah Hildegard, take heed what thou sayest of those, who, if we believe themselves, are the Reformers of the world, the good Genii that conduct men to Beatitude. They are employ'd upon the Embas∣sy of the Gospel to all the world, and for that reason as∣sume the name of Religious men above all others, and will not be called Monkes, nay among the Portuguizes and the Indians will not be content with any under that of Apostles. But that certainly not without pre∣tence; otherwise they would not be the occasions of so many commotions, warres, insurrections, and ac∣counted incendiaries and the abettors of all impieties, even by those who are not upon any account of Reli∣gion their enemies. See Elixer Jesuiticum, part 1. printed in the Year M. DC. XLV. and Spec. Jesuit▪ page 239.

Parag. 10. Multa nova mala adinvenientes; Intro∣ducers of many evil things) O Hildegard, how truly hast thou spoken, and how much is it to be wished it were otherwise! For what new evill have they not in∣troduc'd, and do daily brood?

1. The ORDER it self, or the institution of that Order, what is it but a new Evill introduc'd, a new order brought in after so many others, under which the world sufficiently groaned before.

2. Their separation and difference from those Or∣ders.

3. Their unheard of and arrogant assumption of the name of Jesus.

4. Their maintaining of opinions contrary to those of all other men.

5. Their artifices in creeping into the Courts and concernments of secular powers, and insinuating them∣selves into the affections of the weaker sexe.

6. Their depriving of other Orders of their subsi∣stance and habitations.

7. Their imitation of Proteus's and Vertumneus's, and putting on all shapes, to make good, that a Jesuit is every man.

8. Their Aequi••ocations.

9. Their sowing of dissention, and raising of Jea∣lousies between temporall Princes.

10. Their dissolving the m••tuall obligations between Husbands and Wives, Parents and Children.

11. Their forging of Letters, and counterfeiting other mens hands and seals.

13. Their making of new Creeds.

14. Their denying, discountenancing and oppressing of the Truth.

15. Their bringing up of their Disciples to a more then theatricall confidence, and encouraging them to Regicides.

16. Their doing of all things under a pretence of Religion, when they have not the least tincture of any.

17. Their doing of all things in order to their own accommodation and advantages.

18. Their casting of mists before mens eyes to in∣duce them into an erroneous persuasion, that piety, sanctity, religion, modesty, learning and the know∣ledge of all things spirituall and temporall is onely to be found in them.

19. Their unspeakable subtilty.

20. To extoll and acknowledge the Pope in Spiri∣tualls, and the King of Spain in Temporalls for the onely supreme Monarchs....... But who is able to give a particular account of all their new inventions? Lybia is not the dam••e of so many Monsters, as they are Authors of new evils▪ till at the last they find out also a new Hell.

Parag. 11. Fortes & validi; Strong, and in good plight.) And why should they not? They eat what is delicate; they drink of the best; they lodge at their ease; their habitations are the most delightfull, they are warmely cloath'd, they enjoy themselves in all things, they want for nothing, they are not trou∣bled with the care of worldly things, they are accom∣modated even to superfluity, they have the tuition of youth, nay many times are the bodily as well as ghostly Fathers of those whose education they are entrusted with. And in this they are not unlike Cucko••s who laying their eggs in the nests of other birds, leave the burthen of their hatching and breeding to them. They are Goliah's in body, Goliah's in mind, Goliah's in their words, Goliah's in their actions; onely in this they differ from him, that they appear not in the fore-front of the battell, lest they should meet with the mortall sling of David. They think it enough, if like De∣mosthenes, they fight with thundring words, and when the businesse comes to handy-blowes, slink a∣way.

Parag. 12. A sapientibus & Christi fidelibus Ordo illemaledicetur. That order of men shall be evill spoken of and cursed by wise men, and the faithfull ones of Christ.) Not undeservedly. He whom many fears, must needs stand in feare of many; and who speaks ill of many, must expect to be evill spoken of by many. They undervalue, and speak evil of Christ when they advance maximes destructive to those of his Gospel. If the name of Christ were not despicable with them,

they would not, by the extravagance of their opini∣ons bring Christian Religion into so much contempt. Christ therefore hath long since cursed them in his Word in the fruitlesse Fig-tree, and under the names of Scribes and Pharisees, when he pronounced his e∣ternall Woe against them. They are cursed and ill spoken of by the Wise men, that is, by those who de∣tect their artifices and subtilty, for their craftinesse cannot be alwayes kept secret. God and Time, who reveals all things, brings also their wickednesse to light, nay they have been discovered in the very beginning of their Institution. How often hath Ignatius himself been ill spoken of, one while in Spain, another in Ita∣ly, another in the midst of Rome by Guidictius, another in France, by the Colledge of Sorbonne and the Parlia∣ment? See Orlandinus Lib. 1. 2. How they have been, and still are hated and ill spoken of by all the o∣ther Orders and the rest of the Clergy, the Philippick Orations spoken in the Parlement of Paris by the Ad∣vocate Pasquier, Menilius, Mortivillerius, &c. can testi∣fie. The same thing is manifest from the bandyings against them of all the Ʋniversities in Europe, and to what heighth their differences came may be seen by any that will in the Jesuiticall Mercury, Thuanus, Mette∣ra••us. But we shall not think it much to give a cata∣logue of those who have publickly opposed the Institu∣tion of the Jesuits, though the names of many are yet unknown. Of a greater number take onely the ensu∣ing, as such as were more easily procured.

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

Of Lovaine	Mercur Jes. Tom 1.
Of Doway

• Of Padua. Thuanus. Anno 1541.
• Anticotton.
• Antonius Arnoldus.
• ...

• ... Amichanus. Thuan.
• The Austine Friers. Thuan.
• Aphorismi doctrinae Jesuitica.
• Barthol. Guidiccio. as appears by the Jesuit Orlan∣dinus in his Jesuiticall History, and Ribadeneira, in the life of Ignatius.
• Belloy, the Atturney Generall in the Parlement of Tho∣louse, Mer••. Jesuit. part. 1.
• Barlie••tus, in his suspicions of the four Monarchies.
• Carolus Molin••••s, ictus, Thuan. l. 35.
• Cheverinus Cancellarius, anno 1598.
• The Advice of a Nobleman of Poland, Anon. concer∣ning the ejection of the Jesuits out of Poland.
• Eremitam Monachi 1540. Thuanus.
• Harlaeus, President of the Parliament of Paris. Thu∣an. l. 37.
• Johannes Gerson, Chanceller of the University of Pa∣ris, Merc. Jesuit▪ par. 1. Thuan.
• Mortivillerius, Rector of the University of Paris.
• Pasquierius. Thuan l. 110. in his Jesuitical Catechism.
• The Parlements of Paris and Tholouse, as to be seen in severall places of Thuanus.
• Passeratius, especially in his Oration, de ridiculis.
• The Professors of severall Ʋniversities. Spec. Jesuit. under the title of Academies.
• Petrus Alliacus, Cardinal▪ Thuan.
• Petrus de Mortivilliere, Counsellor at Law & Advo∣cate, Anno 1613.
• The Professors and Peers of Poland. 1564. 1606. 1607. 1622. Merc. Jesuit. par. 1. 2. Thuan.
• Simon Marion, Counsellor, Thuan. l. 119.
• The Colledge of Sorbonne at Paris. Thuan. in severall places. Merc. Jes. par. 1.
• Stanislaus P••••••ski, a Nobleman of Poland. Thu. l. 137.
• Thuanus President and Historian of France, in severall places of his own works.
• The Republick of Venice, 1591. 1606. 1612. Thuan. Meteran.
• ...

• The Relations of Francfort.
• Tu••nebus in his Poems.
• Guilielmus de sancto amore, Thuan.

This the Reader is to look on, as a taste of what might be produced as to this particular. Who desires more, may consult Speculum Jesuiticum, and Elixer Jesuiticum.

Parag. 13. A laboribus cessabunt, & otio vacabun••: They shall be no great pains takers, but lovers of leisure.) How can that be? Why, they leave not a corner of the world unsearch'd; they are upon perpetuall missi∣ons, and travells by sea and land, they have the ma∣nagement of Schools, the education of youth is their burden, they preach, they celebrate, they advise those that consult them, they heare the confessions of all that apply themselves to them, from the Court to the Cottage they find something or other to do. Can these men be said to be at leasure? But as we find, that, of men, some spend their lives in doing nothing, others in doing what they should not, a third sort, in doing that which is evil: so they are busie about that which they should have nothing to do with: They have one foot in the pulpit, another in the palace. Or they do that which is evil; teaching what ought not to be taught, commanding those things which cannot ju∣stifiably be done: which while they do, 'twere bet∣ter they did nothing. For their pains in the education of youth, it is far from what the simplier sort of people imagine. Let a man but consider the distribution of Classes, and Lectures, and the multitude of Teachers, and he will find it far short of what they would per∣swade the world to. For, their Classes being dispos'd according to the severall sciences, there is one or two design'd for every art, and he not for many yeares, but for one or two, after which he is succeeded by an∣other, and he, having gone through his course, by an∣other. For instance, There is one teaches onely Ety∣mology, another onely Syntaxe, another Pr••sodi••, an∣other

Poetry, another Rhetorick, another Logick, lea∣ving all the other parts to others: whereas among others the Masters are employ'd all day in teach∣ing, taking ten times as much pains as any of them. The same course is taken in the writing of Books a∣mong the Jesuits; for they so divide the whole task among many, as the Builders of the tower of Babel did, one brings lime, another stones, a third water, a fourth other necessa••ies: so when any Jesuit intends the publishing of some piece, he first draws the principal draught o•• design of it, and sends copies thereof to the other Colledges, where being received, the tasks are divided, every one contributing his endeavours. So that the Author of the Book, having all his materials prepared to his hands, disposes them according as his fancy leads him, orders, polishes, and dresses up all into such form as he thinks fit. Now among us all's o∣therwise, a man is forc'd like a spider to spin all out of his own bowels, so that their labour, compar'd to ours, amounts to little more then recreation, nay is meer divertisement. Another employment of theirs where∣in they take much pains, is, to work themselves into the secrets of Kings and Princes, and to dive into the nearest concernments of private persons, and to hold correspondence, and write news all over the world. Pride we know will suffer a little pinching; hor shall we attribute that to labour or businesse, which is the pure effect of a pragmaticall curiosity.

Parag. 14. Assumentes po••iùs Ordinem adu lan••ium quàm Mendicantium; taking upon them an O••der rather of Flatterers then Mendican••s) What should be the reason of such a distance between their Vows and Acti∣ons? No other then that of him in the Gospel, work∣ing is a little hard and indigestible w••th such delicate bodies, and to turn ordinary, obulary, beggers, they think a sh••me. What rema••ns then, but that they should endeavour to supply their exigences by Flatte∣ries, Insinuation and Sycophancy. To beg from

door to door is not therefore to be expected from them, though even in that day they degenerate from their Founder, who, as Orlandinus affirms, thought it no shame to begge, not onely for himself but also for others; but they are whole-sale beggers.

There is a more secret, more compendious, and more gainfull way of begging, by the visitations of sick persons, especially those, whom, by reason of age or ex∣tremity of sickness••, they conclude not long to remain among the mortall.

The voluntary proffers of their intercessions, are seeds that grow up into considerable advantages to t••em.

To draw people in to contribute towards the build∣ing of Colledges or Churches is an old bayte, and yet proves so effectuall, that their Edifices, like Phoenixes derive glory from their ruines. Notorious was the con∣flagration of the Jesuits colledge at Cullen; but it may be there are those yet living who can attest, that, some dayes before the fire happened, their Library and what else was most considerable, were conveighed thence to other places.

To this may be added the influence they have over Princes, great men, such great Ladies as being Wid∣dows are eminent for their simplicity, and doating old women, and thousand of other wayes they have to milk money out of mens pockets. No doubt but the Se∣cret Instructions of the Society, whereof we have a short summary before, have been very much enlarged, as to this very particular.

He therefore is the most mistaken man in the world who think these to be triviall beggars, such as will be dispatched with a piece of money or two. Todo, Todo, Todo, Au, Au, Au is their motto, deriving it from their Countrey men the Spanish Soldiers at their plun∣dering of Anwerpe. Artem adulantium ••ssumentes: they are indeed very eminent Masters in the science of Adu∣lation.

This is the onely way to creep into Courts, and to

insinuate themselves into the secrets, nay into the very breasts of Princes. Nay, indeed whither not? And this they are so excellently well read in, that the famous parasites described by Terence and Plautus, were they alive, might take instructions from them. Had not this been used very successefully, they had not been so easily readmitted into France; they had not been in such esteem with the King of Castile; Ferdinand the Second had not in the space of nine years one way or other scat∣tered among them twenty five Tuns of Gold, according to the computation of Holland, not to mention the pro∣fits, tithes and other advantages which he bestowed on them, besides the ordinary revenues, as was attested by Caraffa the Popes Nuncio. See Speculum Jesuit▪ pag 208.

But they never make greater advantages of this art, then when they have to do with those of the weaker sex; How are those poor things cajoll'd by them? How do they undermine their Ho••ours and estates by glo∣zing speeches and the most refined part of pious Syco∣phancy? Who desires further satisfaction as to this par∣ticular, hath onely to read over the first piece of this Treatise, which is such a discovery of pollutions as hap∣ly never saw the light before; If that satisfie not, see what is said in the Mantissae, or Additionals to Spe∣culum Jesuiticum. See also what is said hereafter, Pa∣ragraph 28.

Parag. 15. Studebunt omnes nimium qualiter Doctoribus Veritatis resistant. They all shall make it too much their fludy how they may oppose the Teachers of Truth.) To prove this to be true, Francfort Mart shall be our testi∣mony, as groaning under the infinite number of books spawned by the Society, and brought thither. For what article have they not deprav'd? what truth have they not by their pernicious glosses and interpre∣tations corrupted and ener••••ted▪ If that satisfie not, take the Mystery of Jesuitisme, from one end to the other, and let that and the Additionalls,

concerning the differences between the Jesuits and the Curez of Rouen and Paris, be an eternall Pyramid, to show that they care not what truth, nor what persons they oppose, when they have the Casuists and those of their own Order to vindicate.

Parag. 16. Et eosdem cum potentibus interficient; And shall put them to death together with the mighty.) Not with the spirituall sword, for so they would not oppose the Doctors that maintain the truth, but with the tem∣porall. France hath with sorrow known this; Austria can witnesse it; Scotland hath felt it; Poland cannot deny it, nor hath the Low countries been free from it. Tis added, together with the mighty; T••rk or Trojan it matters not, so he be in their way, he must be remo∣ved out of it. The manes of the great Monarch of France, Henry the fourth are not yet appeas'd. Who would see more as to this point, may consult Speculum Jesuiticum, and the Apology of the Jesuits upon the parricide committed upon Henry the fourth.

Parag. 17. Potentes seducant; seducing the power∣full.) with as much diligence and assiduity as if it were the principall design of the Society. There is a two∣fold seduction, a spirituall and a temporall, they are excellently well read in both. For the Spirituall, their Tenents witnesse against them. Let there be a paral∣lel made between the doctrines of the Gospel, and those of the Jesuits, and it will be found that for a man to be a right Jesuit, he must be somewhat much different from a Christian. See the Mystery of Jesui∣tisme. As to what concerns temporall and politicall se∣ductions, it is a thing so manifest, as that it is day, when the Sun shines. However an instance or two will not be amisse. Sebastian, King of Portugal, how mi∣serably was he blinded by the Counsels of the Spani∣oliz'd Jesuits, so as to engage in a warre upon Africa, which cost him both his kingdome and his life, as may be read in History, and particularly Thuanus lib. 65. By the seductions of the same Polititians, Sigismund Prince

of Trensilvania was dep••iv'd of his Principality, and after a long and wretched captivity, ended his life and misery in prison. Thuan. lib▪ 110▪ Spec. Jesuit. an••s 1594. By the crafty suggestions of the same persons, Sigismond King of Poland, attempted an un••ortunate reformation in Swethland, for the expedition where∣by he would have setled it, proving unsuccessefull he with much danger of life returned into Poland, and lost a Kingdome that had anciently been his own. Their persuasions wrought so much on Philip the second of Spain, that he treated his sonne Charles most unwor∣thily, keeping him a long time in prison, where at last he dyed, but how, God onely knows. Canisius the Jesuit writ a Letter to the Emperour Ferdinand, where∣in he would persuade him that his sonne Maximilian had some thoughts of embracing the Augustine Confession, and therefore was to be severely treated (as Philip us'd his sonne Charles) or banish'd the Empire: which Let∣ter of Canisius was, after the death of Ferdinand, found among his secret papers, yet did not Maximilian call the Jesuit to an account for it further then an ex∣postulation.

Parag. 18. Propter necessitatem vitae & delectationem ••••ndi: in order to the conveniences of life, and the en∣joyments of this world) Why should a man be a Jesuit for nothing? A Thief steals to furnish himself with those conveniences of life which he could not honest∣ly come by. A man ventures the breach of a com∣mandment with a woman, for his pleasure and enjoy∣ment sake. The wickedest men propose to themselves, some, though but an apparent good in their actions. So what mischief is done by the Jesuit, proceeds from their extraordinary care for the accommodations and enjoyments of life. The belly is the master of many bad arts, and the inventor of many; but whats be∣low it and what's about it of more.

Parag. 19. Diabolus in eis quatuor vitia radicavit; the Devil hath sown the roots of foure Vices in them) Tis

well there is no more. Or is it spoken allusively to their quadrangular Miters. But the holy woman's meaning by foure, is principally foure; she names on∣ly foure, the rest she leaves to the Reader to finde out himself.

Par. 20. Adulationem, et eis largè datur: Flattery, that large gifts may be bestowed on them.] For their flatte∣ries, somewhat hath been said thereof in the precedent paragraphs, and particularly that which begins artem adulantium assumentes. Nor is it without design that they are so well vers'd in it, that is, that they may the better furnish themselves with the accommodati∣ons of life. Who ever grew rich, who ever procured friends by telling of truth? No, soothings, flatteries, and insinuations are the most approved receipts for that purpose. We finde in Scripture what become of Nathan and John Baptist, alas, ignorant, plain-dealing men, they had not the Ignatian Art.

Par. 21. Invidiam, quando aliis dabitur & non ipsis; Envy, that any thing is bestowed on others and they get no∣thing.] Though they are the richest beggers that e∣ver were, yet can they not but take it heinously that any thing falls besides their wallets. They are ever the first served, they prevent all others, and like sup∣planting Jacobs carry away the first blessing. And yet how heavy they lie upon all other Orders and the whole clergy, the complaints are general. But had we lost all examples as to this particular, there needed no more then to instance in their vast revenues, and col∣ledges like Royal places.

Par. 22. Hypocrisin, ut per falsam simulationem aliis complaceant; Hypocrisie, that by their crafty insinuations they may comply with others.] Hypocrisie is the deity they serve night and day, whom they above all others sacrifice to. 'Tis an art they study beyond all other, as such as they know how to make their advantages of in Courts, in palaces, in the pulpit; in the schools, in commerces, in conversation, in all things. The divi∣sions

of it, are simulation, dissimulation, sycophancy, evasions, prevarications, mentall reservations, aequi∣vocations, restitutions, directions and diversions of the intention, advantageous interpretations of favou∣rable circumstances, and many other such like com∣mon▪places, which who is once well read in, may e∣lude all he converses with, and say and unsay what he please at the same time. Who desires particulars may consult the Mystery of Jesuitisme; Mysteria Patrum Je∣suitarum, This is also a most compendious way to insinuate into the favour of great men, and to get an influence over rich Widdowes. Excellent in this Art was F. Cotton, Confessour to Henry IV. of France.

Parag. 23. Detractationem, ut se ipsos commendent & extollant, & alios vituperent, propter laudem homi∣num, & seductionem simplicium, ac fine devotione & exemplo; De traction or Calumny, that they might ce∣lebrate and commend themselves, to the disparagement of others, to gaine praise among men and to seduce the sim∣ple, and that without any devotion or example.) How pertinently is this applicable to the Society, exclu∣sively to all other Orders or communities of men, Re∣ligious or prophane? Who are the countenancers of Calumny, and take it amisse that, though Courts and Kingdomes are put into combustion by the advance of so horrid a tenent, it is not publickly taught and practised▪ See the Mystery of Jesuitisme, LETTER XV. &c. and you will find who they are, and whom the honest plain dealing Capuchin confidently charges with a MENTIRI IMPUDENTISSIME. So that all tru∣ly consider'd, it may be imagin'd, that it is through de∣traction and contempt of others, the commendation and overweening opinion they have of themselves, they are arrived to that height of esteem and authority wherein we now find them. Of this the Universities of France, those of the Low-Countries, Poland, Italy, have had sufficient experience, as may be seen in the Jesuiticall Mercury in severall places.

All other Religious Orders and Communities have selt the burthen of their Calumny, as being by them treated no otherwise then with the termes of Asses, I∣gnoramus's, Drones, fit onely to consume the allowances of the laborious Bees, and the like, whereby they make them as despicable as they can in the apprehensi∣ons of others. And how can it be otherwise, when they make it appear both in their tenets and practises▪ that the most infallible way to get into honours, digni∣ties, wealth; superiority, is, by the depression and ruines of others. The sad remonstrances of the gene∣rality of the English Catholicks is but too pregnant an example of this truth, and their perpetuall complaints to the See of Rome against the usurpations of the Je∣suits an argument of the little redresse of their exor∣bitances. The story of Wisbich is yet like the head of an arrow in the breasts of the secular Clergy, as re∣flecting on, and daily feeling the extremities they have been reduced to, since those spirits of division came a∣mong them and disturbed their peace. They are the Eagles that soar above the clouds, others onely reptile animals to be trod under their feet. Hence is it, that they pretend all Monasteries and such like places be∣long to them, and endeavour all they can to get them into their hands. In the time of Gregory XIII. they had by their false suggestions, almost wrested the Mo∣nastery of Saint Paul from the Benedictines. In the time of Clement VIII. they, by the same artifices, but ineffectually, would have forced the Carthusian Mona∣stery near Lucerna from those of that Order, The like they would have done to the Carmelites at Antwerpe, but with the same successe. The Colledge they have at Nuys they by artifice and calumny worm'd out of the hands of other Monkes, whom they forced away thence. See a booke entituled, Conscientia Jesuitarum; and Spec. Jesuit. Mant. 6.

The same course they take to insinuate themselves into the favour of men, They dispraise all, they one∣ly

are the excellent directors of youth, their books and precepts are onely to be followed; what ever other people publish are fit onely for Grocers and Tobacco∣shops. They are onely a flight of Phenixes, Angelicall Preachers, the great Masters of Eloquence, Nor doth their arrogation of Auricular Confession to themselves, and administration of the Sacraments, contrary to the prohibition of Superiours and Bishops, argue lesse then a certain insolent opinion of themselves, that they one∣ly are fit to have the mannagement and conduct of all Souls, and that all others were ordained to truckle un∣der them. But it is to be observed, that S. Hildegard addes, that, all is done, to gain praise among men, and se∣duce the simple. It is their own, not Gods glory, which as the Pharisees of old, they seek: whence it comes, that whatever is done among them, speaks pomp and o∣stentation, and out of design upon the simple, that is to say, of such importance is it handsomely to cast a mist before the eyes of people. See their own Hydro∣picall Volumes, especially that intractable collection of their own Encomiums, put out in 1640. under the Title of Imagines. See the History of the Society of Je∣sus, put out at Rome by Nicholas Orlandinus, Printed 1615. To these may be added Scribanius's Theatrum honoris. What horrid faggoting of calumnies upon o∣ther men and mutuall elogies and celebrations of them∣selves shall an unprejudiced and unbewitched Reader find in them; and all, if we may believe this holy Wo∣man, in order to their vain glory, and the seduction of the simple, without any devotion or example of godlinesse and sincerity.

Parag. 24. Martyrium praedicabunt instanter; They shall be great pretenders to Martyrdome) Of their con∣version of the Indies and Plantation of Christian Reli∣gion there, there is an authentick discovery in the My∣••tery of Jesuitisme. L E T. V. Now how a man can have any confidence of their Martyrologies, when there was such palliations in the introduction of Religion, is

somewhat hard to imagine. For their Epistles from Ja∣pan, and their Indian Relations, if, out of civility and stendernesse to persons of a Religious Institution, we grant there may be some truth, it were on the other side but prudence, in many, to turne Sceptiks, and su∣spend our belief, considering also the persons and places they come from. For those who dy for treasons, conspi∣racies and other crimes against the civill Magistrate, and are put, qu•• Jesuits in the martyrology, that is; to prove it done by them, there needs only a short story of Pope Vrban, who hearing that some English then at Rome, thought it both ridiculous and a scandall to Religion, to find the picture of F. Garnet, (one of the Powder∣plotters,) among those of the Martyrs of the Society; ordered it to be remov'd, which yet they took so hey∣nously, that they could never after endure the Pope. But as to this particular, as they are liberall enough in their Catalogues, so the world begi••s to grow wary, and moderate in crediting, when they have to do with not easily credible Legends and Romances. John Chastell attempted the life of Hen. IV. of France, yet the Je∣suits writ an Apology for him, wherein they both vin∣dicated and celebrated the attempt, as Thuanus affirms. Of this more may be seen in Thuanus, Metteranus, and Baudar••ius l. 38. of the continuation of Metteranus. How numerous the Ma••tyrs of the Society are, See the Epistles from Japan, hinc inde.

Parag. 25. Detrahent principibus saecularibus; they shall derogate from secular Princes.) Whe••her they ac∣knowledge the Papacy or not, if they dance not suita∣bly to their piping, thati••, crosse their designes. Hence proceed their perpetuall Remonstrances to the See of Rome, of the remission and indifference of Ca••holick•• Princes in the maintainance of the Papacy, and extincti∣on of Here••icks. They were very much dissatisfi'd with Charles the fifth, for that, having subdued Frede∣rick Elector of Saxony, he took not away his life with his Electorall dignity, and put all the Hereticks to

death, attributing to his Lenity towards them his ill successe afterwards. They made Henry III. of France despicable in the sight of his people, because he was not as violently zealous as they would have him, for the Papacie, nor prodigall enough of Hereticks blood, and consequently insinuated the hastening of his death. Their quarrell against Henry IV. was his o∣ver-countenancing of the Huguenots; whence it came that his life was so often attempted, and at last re∣ceived its period by an infamous assassinate. They raised diss••tisfactions between their greatest Patron Ferdinand the eleventh and the Pope, whom they ex∣asperated against him as much as lay in their power. See Alphonsus Toletanus in his Relation of the Sleights and Stratagems of the Jesuits in matters of Policy, cap. 22. 28. 29. 30. 31. They call'd Henry the third, King of the Moabites. Nay, the Popes themselves e∣scape them not, if they oppose their designes, not∣withstanding their particular vow and dependance on them, as may be seen in the precedent Piece of The Discovery of thae Society in relation to their Politicks. Thus was Sixtus Quintus, in their apprehensions, a Lutheran and a Wolf, because he would not counte∣nance them in all things; Henry the fourth, an abet∣ter of Hereticks a renegado, an Apostate; the Elector of Saxony a Hogge; William of Orange, the Prince of Beggars; for others they had other termes of the same kind. Nor was this derogation onely verball, but they often discovered their violence in actions, by endeavouring the ejection and disposition of So∣veraigne Princes out of their lawfull dominions, and absolving subjects from their allegiance. Upon which account came those Books which treated of the ab∣solute power of the Papacy over Kings, and their de∣positions &c. to be condemned and burnt. See Spe∣culum Jesuiticum, Mant. II. where there is a Catalogue of those Authors that maintained that unchristian opi∣nion; out of which we shall cull out the following.

Mariana, de Reg. l. 1. c. 6. de jus••â Henrici abdic••••i••∣ne. Lugduni, apud Societatis Bibliopolam.

Rosaeus, de justâ Reip. Christ. Author. c. 3. num. 6.

Gregorius de Valentia, t. 3. dist. 1. qu••st. 11.

Creswellus, insuo Philopatre, hinc inde, inprimis, sect. 2. 157. 161. 162.

Bellarminus, de potestate Pontif. contra Barclaium Romae, 1610. & in disp. de controver. Christ. ••idei. Pa∣ris. 1613. t. 1. l. 5. c. 6. 78.

Gregorius de Valentia, in Comm. Theol. disp. 1. qu••st. 12. Paris. 1609.

Cotton. in Iustit. Cathol. Paris. 1610.

Emanuel Sa, in Aphorismis, Colon. 1599.

Suarez, de censuris Excomm. Lugd. 1608. disp. 15. l. 6. & ••ursus in defensione fidei Cathol. Colon. 1614. l. 6. c. 4. &c. 8.

Ribadeneira, lib de Religione & Virtutibus Princip. Duaci. 1610.

Carolus Scribanius, in Amphitheatro Honoris. lib. 1. cap. 12.

How Suarez's book was treated by the Parlement of Paris, as also what became of other Treatises of the same nature, see Spec. Jesuit. the Apologie for Chastel, Jesuit•• Jicarius, Anti▪Cotton.

Parag. 26. Ecclesiarum Sacramenta veri•• Pastoribus subtrahentes: depriving the lawfull Pastors of the Sacra∣ments of the Church.) They have indeed a strange ma∣gnetick Vertue to draw all things to themselves. Their envious eyes are perpetually fasten'd upon the revenues and accommodations of the rest of the Clergy. What∣ever they see, they pretend some title to, of whatever they touch, something will be sure to stick to their pitchy hands. This is the complaint of all. See an instance of their griping the management of the Sa∣craments, and their submissive carriage towards their Bishops, in the Arch bishop of Maechliu's Letter to Cardinals of the Congregation de propagandâ ••ide, at Rome, at the latter end of the ADDITIONALS to the

Mystery of Jesuitisme. How the Catholicks of England have groan'd for their avarice and pragmaticall inter∣positions, their loud jarrings and recriminations demon∣strate. Hence arose their differences with all U••iversi∣ties, and particularly the Colledge of Sorbonne. They are in Christian Religion, as the Spleen in man's body: of that increase, all the members pine away; so the richer they grow, the more are other Orders crush∣ed and impoverished. See the Jesuiticall Mercury, part I. and 2.

Parag. 27. Recipientes eleemosynas pauperum et in∣firmorum et miserorum: receiving the almes bestowed on the poore, the sick and the indigent.) It may be ima∣gin'd the holy woman would have said rapientes, taking away, that is, converting to their own use, those pi∣ous charities, a word more suitable to their insatiable avarice. 'Twas drollingly said by one, who being de∣manded what part of speech the Pope w••s, answered, a Participle, because he takes part from the Clergy, part from the Laity. But how truly might it be said of the Jesuits, who are such excellent Projectors as that can make their advantages of any thing, nay, clip the cha∣rities of the sick and poor to fatten themselves. Oh unfortunate Hospitall of Saint James at Bourdeaux! how have the poore exposed orphans, which thy revenues should have sustained, experienc'd the truth of this prophecy? See the first Tract of this Book, chap. 4. Since they take it so heynously to be called Ignatians, from the founder of their Order, Ignatius, a denomi∣nation as suitable to them, as those of Franciscans, Dominicans, Benedictines, Augustines, &c. are to the o∣ther Orders, they ought not to take it ill if hence∣forward they are called Vespasians since in that Apo∣thegme of his, that Gain smells well whencesoever it comes, they are his exact Disciples, deriving their own enjoyments and accommodations from the groans of the sick, and crying bellies of the poor. How carefull they are to watch their advantages may be seen in the

following stories. A Lisbo Merchant put a cabinet of jewels and other things of great value into the hands of the Jesuits, to be divided among his daughters, who after their fathers death requiring it of them, they swore he had bestowed it on the Society, and so un∣did the poore wenches. Another Merchant of the same city dying, was persuaded by the Jesnits to make the Society his heire; the next of kinne not know∣ing any thing of it, coming to take possession of the de∣ceased house, was put back by those that were in it with this answer, The Apostles (sor so the Jesuits are called in those parts) were the heirs; whereupon the poore man full of resentment and grief cryes out, O Jesus Christ, hadst thou had such Apostles about thee, the Jews never durst have taken thee, much lesse, crucifi'd thee! But the trick put upon them by the Genueses was very handsome, when, after they had by their in∣sinuations cajoll'd abundance of jewels from the richer Citizens wives, they were by the Senate, forced to re∣turne them to their husbands. See the Book of the Jesu••ts Conscience, and Spec. Jesuit. Mant. 8.

Parag. 28. Nec non in multitudinem Populi se tra∣hentes, as also insinuating themselves into a familiarity with the more ordinary sort of people.) from the court to the cottage, from the Shepheards crook to the Sce∣pter, from the highest to the lowest, a Jesuit finds em∣ployment, it concerns him to know what is said, what is done, what consultations are carryed on, what's concluded, at all times and in all places, from the wench that sweeps the kennell to the Princesse in the palace. So that it is now come into a Proverbe, that a Jesuit knowes what Jupiter whispers Juno in the eare. And from this diving of theirs into the knowledge of all things, comes it to passe, that in those Cities where they are grown powerfull, as Cullen, Aken, and others, no Magistrate is chosen, no Consul created, no person put into any publick employment, no publick edict

passed, without the secret suffrage of the poly-prag∣maticall Jesuit.

Parag. 29. Familiaritatem cum mulieribus habentes, eá••que instruentes: desirous of familiarity with women, and instructing them.) Consonant to the Secret Instru∣ctions for the Superiours of the Society, which is the third piece of this Treatise: where see more as to this particular. In vain therefore do we expect ano∣ther Order or Society of men wherein this Prophecy should be fulfilled, for as to what is said by the holy woman in this Paragraph, it falls so perpendicularly upon the Jesuits, that he is too much a partisan of theirs who denyes it. This familiarity with women, a sort of creatures still'd with any thing, as it is of great advantage, so would they make it a priviledge of the Society, and take it very unhandsomely and insolent∣ly done, that any other Monk or Frier should set footing where they have any thing to do, as encroach∣ing on their peculiar Province. And indeed how farre they have as to this point over-reached all other Religious Orders, we need not quote books, but the observation of those who take more particular notice of their demeanors.

But it may be said, all is pardonable, since the vow they have made of chastity exempts them from all suspicion of irregular conversation with ••hem. How tender they are of that, the discovery made in the first piece of this Collection, though coming from an exasperated, apostatiz'd Jesuit, may in some mea∣sure be credited. When they are grown old, dry, exhausted, are become emeriti in the Venereall Mili∣tia, there may be thoughts of some such thing as a Vow; but till then, why should we imagine Prometheus such a churle to them as not to have furnish'd them with Livers, and all things requisite for the greatest of worldly enjoyments? Who desires instances of their Lubricities, may look into Speculum Jesuiticum,

Page 196. 198. 199. 228. where among other stories is that of Sommerman the Jesuit, who being to cast an evill spirit out of a possessed Nun in Swisserland, made a shift to get her with child.

But this familiarity of theirs with women proceeds from a pious motive, their instruction and edification of their soules. The world hath not forgotten their instruction of the Genueses and Venetians wives, and the consequences thereof. Had the Jesuitesses been confirmed, we should have had rare work between them; for what could not the joint endeavours of the suttellest wits of both sexes have effected? But it was another quarrell they had against Ʋrban VIII. that he dissolv'd the female Society by his Bull of the yeare 1621. upon which, one writ this Epigram.

Foemineus sexus sociis immixtus Jesu, Transcendit sexûs munia foeminei: Non tulit hanc labem Urbani vigilantia Papae, Suppressit Socias, mox Sociósque premet.

But what design they have in this familiarity (which is not for Lazarus but for Martha's sake) and private ••nstructions of Women, we are yet to look into. The holy woman tells us that it is.......

Parag. 30. Quomodo maritos decipiant, et res fur∣tivè subtrahant, et iis tribuant: that they may beguile their husbands, and take things surrepticiously from them, and give them to their instructors.) Is this then the end of Jesuiticall familia••ity and conversation with Women? Well, let married men look to it, lest they come to those imaginary excrescencies, whereof their heads are not so sensible as their reputation. That may be thought one end, but she addes another undeniable cause, that they may f••lch from their husbands to supply them; Money, jewells, houshold stuf••e, &c. They have made it lawfull for a woman to take money from her husband to buy her cloaths and to game withall,

and why should they not out of gratitude take some∣what the more, that they may have to bestow on them for their indulgence and good instructions? See My∣stery of Jesuitisme LET. IX. pag. 133. No question the Genueses remember both them and the instructors. Alasse! what can that woman deny who is liberall of her self? Prudently therefore was it done by the Re∣publick of Venice, who conceiving a jealousie, at the familiarity of the Jesuits with their Wives, to prevent the inconveniences that might ensue made a divorc•• with the Jesuits, causing those things which they had cunningly cajoll'd to be returned to the right owners.

Parag. 31. T••llent namque res furtivas et malè acqui∣sitas, et dicent, orabimus pro vobi••: for they shall take the things that were f••lch'd and unjustly acquired, and say, we will pray for you.) For the encouragement of those that are light finger'd, they now know where to meet with receivers; but the misery is, they'll give them nothing but words for what they receive, though of ever so great importance. Prayer is a commodity they have lying by them, and will truck and barter with a∣ny other whatsoever, and gaine by it. Why should they spend their breath, hurt their render knees, and weare out their toes of their slippers for nothing? If they pray for you, it matters not how you came by what you give them for their pains.

Parag. 32. Sic uti aliorum vitia curiosiùs ••egant ••∣suorum obliviscantur: so as that pragmatically d••scover∣ing the miscarriages of others they may forget their own. for legant reading delegant, as most suitable to the hu∣mour of those who are anatomiz'd in this Prophecy. Of their curiosity and pragmaticall interlopings into all mens affairs, somewhat hath been said a••ready. They are in like manner the quickest sighted things ••n the world to spy other mens imperfections, and ••o fift and winnow their vices, and think to hide their own de∣formity by pointing at the black p••tches of others▪

They are so farre from covering, from curing or bind∣ing up the wounds of humane frailty in their neigh∣bour, that he must not onely expect to heare of what he is truly chargeable with, but haply to have that im∣posed upon him which he is not any way. Nay 'tis come to a probable opinion, that is, safe in point of conscience, to impose a false crime on one whom a man hath a difference with. See Mystery of Jesuitisme, LET. XV. This is the constant character of all Hy∣pocrites and Pharisees; in seeing other wens vices they are Epidaurian Serpents, when they come to their own, they are blinder then moals.

Parag. 33. Heu tollent res miseras à raptoribus, prae∣donibus, furibus, latronibus, aut sacrilegis, ab usurariis, foeneratoribus, adulteris, haereticis, schismaticis, aposta∣tis, mulieribus luxuriosis, lenonibus & lenis, à potentibus, perjuris mercatoribus, falsis judicibus, militibus, Tyrannis: They shall receive the wretched contributions of common rogues, highway-men, Pirates, thieves and sacrilegious persons, of usurers, extortioners, adulterers, hereticks, schismaticks, apostates, debauched women, such as manage the negotiation of lust of both sexes, of powerfull men, perjur'd bankrupt Merchants, corrupt Judges, Souldiers, Tyrants) A faire harvest! and who would think these had onely devotion or ought to bestow among religi∣ous men? What advantages can be made of them? who shall make those advantages? Who but those that pray for them and their successe that they may have contributions from them? Whom should those peo∣ple contribute to, but those who take abundance of pains to dresse up maximes, to palliate their crimes, and to make that seem justifiable which most men look on with horrour? Who are these most obliged to, but to those who facilitate the way to Beatitude, who enlarge the straight gate, who have the slight to make those things which were sinnes before not to be such now, and who have the art to reconcile the contradiction and inconsistency of probable opinions. See Mystery of Jesu∣itisme,

LET. V, VI, VII, VIII. and indeed any where. Accipe dum dolet, sayes the Physician, accipe dum adest, sayes the Jesuit, not examining whence it comes nor how 'twas gotten,

Ʋnde habeas quaerit nemo, sed oportet habere.

Famianus S••rada, in his History of the Low-Countrey wars, relates, that, in the yeare 1574. the Spaniards having laid a heavie tax on the inhabitants of Antwe••pe, the seditious souldiery exercised a pious liberality on some of the Religious Orders, bestowing on the Fran∣ciscans 4000. Guilders; but that the Jesuits were so farre from seeking ought (an example the more re∣markable because so rare▪ considering the humour of the Society) that a summe of money being brought as a present to their Colledge, they at first refused it, but afterward received it. To that answers the story of a man, who intreated to sit down and eat with others, at first out of modesty refused, but afterward repent∣ing, and perceiving the other forbore further impor∣tunity, asked the Master what he had said to him at his coming in, I intreated you, reply'd the other, to sit down and take part of such as you found, Oh, said he, now I understand and you, and so sat down, and fed like a Farmer. Or haply the reason of their resusall was be∣cause the Franciscans were presented before them; or haply because the first proffer was below their expecta∣tion. But of their modesty in that kind, Thuanus gives another example, where he affirms that they got such a summe of money out of the spoiles of the city of An∣••erpe as built their Colledge at Machlin.

Parag. 34. Tollent etiam à principibus contra legem viventibus & a multis▪ perversis: they shall also receive from Princes living contrary to the Law, and from many wicked people.) From any that shall give them, it matters not what they are. But, as intempe∣rance and irregular living makes a harvest for Phy∣sicians; and contention is the nursery of Pe••ifoggers

and Lawyers, so are the miscariages and exorbitances of Princes and great men the secret mines and reve∣nues of the Jesuits. Father Cotton would not have had such an influence over Henry IV. of France, as not to ask any thing which was not granted him, had he not conniv'd at his extravagances and breaches of the Lawes, and acted the part of a Gnatho, instead of that of a Nathan. Nor should we now find them so much in favour and esteem with great men, were it not for their complyances and dissimulation.

Parag. 35. Persuasionem Diaboli, & dulcedinem pec∣cati, ac vitam delicatam, transitoriam & brevem, nec non satietatem, incondemnationem eternam, sectantes: being guided by Satantcall suggestions, and the pleasures of sinne, leading a delightfull life, (which must accordingly be tran∣sitory and short) even to satiety, to their own eternall dam∣nation.) What can be said lesse of those who make sinne a thing•• so imaginary as that most men are inno∣cent; who palliate all crimes; who maintain homicide to be lawfull upon ever so frivolous occasions; who countenance equivocations, perjuries, breaches of trust, and the violation of contracts, who authorise calumnies and recriminations, and in a word, bring an odium upon the Gospell and Christian profession, by their manifest elusions thereof, then that they follow the suggestions of Satan, and are bewitched by the plea∣sures of sinne? But that they are guilty of these things, the Books quoted occasionally in this Treatise, but especially that of the Mystery of Jesuitisme, make evident.

For the delicacy of their lives, what could the good woman have said lesse? Look on the sumptuousnesse of their Colledges▪ Gardens, Houses of recreation; peo∣ple that would be more remarkable for their austeri∣ties then delicacies might content themselves with o∣thers. But indeed how can they be otherwise then de∣licate who are the eare wigs of Princes, and perpetu∣ally at the elbowes of great men? But it's to be noted

that this delicate life is transitory and short, it is indeed but just that that which delights should be momentany here, that which torments eternall hereafter, especially to those who prefer the pleasures and enjoyments of this life before the felicities of the next.

But they shall be lovers of delicacy, even to satiety▪ sayes the holy Woman, to their cost, to their eternall damnation. For being overwhelmed with the pleasures of sinne, and overflowing with the delights and ac∣commodations of life, they must needs at last come to saciety. But what terrible noise is that of eternal damnation? What other harvest can be expected from the seeds of Satanicall suggestions, sinfull pleasures▪ and the enjoyments of this life? They who received the good things of this life are according to the Gospell to expect the torments of the other. But can this be the portion of Jesuits, new Apostles, a new order of Religious men, the companions of Jesus? It may, since that as the precedent part of holy Hildegards prophe∣cy is verified in them, as hath been shewn, it must be inferred, that what followeth, concerning the punish∣ments due to such as she describes, must also by the same necessity be fulfilled.

Parag. 36. Hae•• autem omnia in eis aperta & mani∣fest a fient populis universis. And all these things shall be so remarkable in them, that they shall be discovered and be∣come manifest to all people.) They have abused and de∣luded all the world, it is just their artifices and deceits should be made manifest to all. They may be said in some measure to have discover'd them, who have for∣bidden the authors thereof an abode in their domini∣ons, as Swethland, Norway, Denmark, England, Scot∣land, the Low▪Countries &c. Their slights were disco∣vered in Hungary, Bohemia, the principalities of Silesia, Moravia, Lusatia, about the years 1618. 1619. 1620. upon which they were forced to remove; but Frede∣rick the V. dying and deprived of his kingdome of Bo∣hemia, they were afterwards restor'd▪ and new Col∣ledges

erected. Manifest also are their attempts up∣on Henry the fourth, and the Kingdome of France, as the acts of the Parlement of Paris, and Tholouse, the complaints of Sorbonne, the differences between them and the Universities, the depositions▪ protestations and processes of the rest of the Clergy all over the Christian world, sufficiently testifie. Who hat•• the curiosity and leasure, may, to this purpose reade the Philippick Orations spoken at Paris by Arnoldus, Me∣nilius, Belloius, Brulardus, Dolaeus, Molinaeus, Mortvil∣larius, Marion, Pasquier; especially his Jesuiticall Catechisme. Nor was Poland insensible thereof, as may appear by the Oration of a Catholick Nobleman of that nation, concerning the expulsion of the Jesuits out of the Kingdome of Poland. To which may be added the consultations of the Peers of that Countrey, in a Par∣lement at Warsow, which may be read in the Jesuiticall Mercury.

Parag. 37. Ip•••• porro de die in diem duriores & ne∣quiores efficientur: Moreover they shall become more in∣flexible and worse every day then other.) Nature is not easily altered. Tell them of these horrid things as much as you will, they shall neverthelesse continue to main∣taine them. Tell them of the extravagances of their dar∣lings the Casuists, who have poisoned Christian doctrine with their pernicious decisions, they shall neverthelesse countenance and maintaine them. They were troubled at the Author of the Provinciall Letters for ripping up of things formerly laid to their charge, never mentioning whether the things so urg'd against them were reformed or not. Tis a dishonour to the Society to retract any thing that's once advanc'd, to maintain it, though ever so pernicious▪ a glory. Those Satanicall suggestions and pleasures of sin which they suck in in their younger years, are by time heightned to inflexibility and insensibility in wickedness. Jairigius tels us, that the most daring and confident are the most cherish'd, countenanc'd and pre∣ferr'd▪ He that having done a villany, can glory in it, and

outface all reprehension, and smother all remorse, is a person for any employment. Confidence is that they en∣deavour to outvie one another in above any, as know∣ing that to be without it, is the onely way to be the de∣rision of others. Upon their first coming into Cities how humble, how complyant, and complementing are they? But when they are once settled, what dare they not at∣tempt?

For their inflexibility. Who more hard-hearted, who more inexorable? as if their bowels were surrounded with flint, especially where they are in any power. The Clergy of Portugall felt the weight of their indepreca∣bility when Philip II. of Spain invaded that Kingdome. If they can get a Monastery from some other Order, into their hands, no intreaties shall ever get it out again. But of all, those are most to be pitied whom they keep in subterraneous caves, or starve, or beat to death, as may be seen by the short ensuing piece. Their inhumanity to∣wards Charles, son to Philip II. of Spain was such, that it could never be known how he came to his death, though in pr••son. The cruelty they exercised upon Sta∣nislaus Kostha of an illustrious family in Poland may be seen in Raderus a Jesuit, in the life of Canisius cap. 13. which yet they say was done upon an account of mor∣tification. But it happens to most thus mortifi'd as to the horse mentioned by Hierocles, who put to try whether he could live nine dayes without meat, dy'd the eighth day of the probation. But most deplorable and crying is that account of the poore expos'd Orphans of the Hos∣pitall in Bourdeaux, to shew that no consideration of hu∣manity can prevail with their adamantine hearts.

Of their growing worse and worse, that is, continuing in a constant course of wickednesse, its a thing clearer then to need proving, onely this may be said▪ that their insolence, pride, impiety and obstinacy is come to such height, that they are formidable even to Popes them∣selves, as may be seen in the history of Poza, in T. de Ver∣gas c. 15. 16. of which kind there are in the same Author

examples, C. 24. 39. 55. 57. how they treated Sixtus Quintus, how they abused Ʋrban VIII. may be seen in Speculum Jesuiticum p. 228, and 229. of their unmer∣cifullnesse towards the rest of the Clergy, See Thom••s de Verg••s c. 10. 11. Spec. Jesuit. Mant. 6. 9. 15. 16. So that if that ode of Horace had been a Prophecy, they would have verifi'd ir,

Aetas parentum, pejor avis, tulit Nos nequiores, mox daturo•• Progeniem vitiosi••rem.

Parag. 38 Et cum seductiones & iniquitates exploratae su∣erint, tunc cessabitur eis dari: and when their deceits and iniquities shall be discovered, then shall men cease to give them.) Since as the precedent paragraph assures they grow every day worse and worse, how can it be but that their seductions, artifices, and iniquities should at last come to light, to their confusion and the satisfaction of others who will be glad to know by whom they have been deluded, that they may accordingly trust them another time. Thus when England, Scotland, and the rest of the places before mentioned found them out, they shook them off, and would give them no more. Nay, if this prophecy saile not, other kingdomes will turne them out, and will be so farre from giving them ought, that what they have, even those feathers which they have borrowed from the rest of the Clergy, where∣with like the Horatian crow, they strowted so much, the almes due to the poor and indigent, the presents that are made them out of robberies, rapines, confis∣cated goods, &c. shall be taken away from them, and distributed among others, as it happend to the Knights Templars, in the yeare of Christ M. CCC. XII. When the Spung is full it must be squeez'd. Spirituall goods, diverted from their proper use, are like ••agles feathers, consume all others near them.

Parag. 39. Et tunc ibunt circa domos famelici, & ut canes radibi, submissis in terram oculis; And they shall go from house to house with hungry bellies, and as mad dogs, having their eyes fastened on the ground) That the end may have some allusion to the first institution of the So∣ciety. But why as mad dogs? It seems then that though reduced to these extremities, they will not give over their barking at, and biting of other mens fame. But what a sad change will this be! How insupporta∣ble will it be to those that have lived in abundance, in delicacies, and have quarrelled at nature that there were no greater enjoyments, to struggle with the mi∣series of life and malice of fortune. So that it will be no miracle, if according to the words of the Prophe∣cy, they grow impatient and fall into madnesse and exasperation, and so became in a manner mad dogs; yet having their eyes fastened on the ground, for that will be the time of their visitation, the time of their tribu∣lation and chastisement.

Parag 40. Contrahentes cervices suas velut turtures, ut pane satientur: wrigling their necks like Turtles, that they may be filled with bread.) But these wriglings these cringings, these insinuations and submissions will come too late, they will be little the better for them; peo∣ple will suspect them to proceed from artifice and dissi∣mulation. They shall make a dolefull noise like for∣saken Turtles, men shall hear; but neither regard nor help them. To what end then are all these submissions and complyances? that they may be filled with bread; bread, dry bread, course bread will now go down, and they find a difficulty to get it. Where shall then be the tender pullets? where the exquisite dishes of fish? where the sumptuous collations and banquets? where the march pane, the march pane I say, whereof there were such quantities found in your Colledge at Aken, when it was rifled by the Citizens? No, now course West-phalian bread, that hath endured the torrid zone of the Oven for three dayes together, and is bak'd almost into brick, will be wellcome.

Parag. 41. Tunc clamabit populus super eos, Vae vobis miseri, filiimoeroris: Then shall the people cry out unto them, Woe be unto you wretches, the sonnes of affliction.) but a just retaliation, that those who brought so ma∣ny others to misery, sorrow, anguish, should at last be reduced to the same extremities themselves. What pitty can they expect when fallen into exigences, who, having, by their crafty counsells, brought o∣thers into want, stand and laugh at their calamity? This you must expect, that it may be fulfill'd, what is said, you shall weep, but the world shall rejoyce and laugh.

Parag. 42. Ʋos mundus seduxit: the World hath beguil'd you.) And they the world, therefore they may shake hands. The world was that you doated on, the pleasures and enjoyments therefore dazzled your eyes, it took up all your thoughts to heighten the de∣lights thereof. But now it is possessed of all your goods, hath deprived you of all your former accom∣modations, and leaves you to weep and bemoane your selves.

Parag. 43. Diabolus vestrum ora infr••enavit: the De∣vill hath put a bridle into your mouths.) to hinder you from speaking and teaching the truth. No, you think it more advantageous to have maximes calculated for the humours of all men, to divert them from the wayes of truth, then with sincerity to preach it to them. You surround truth with clouds of lyes and errours, and so it comes to passe that while you make it so much your businesse to deceive and seduce others, you are your selves also over-reach'd by another who it seems is craftier then you, and can put a bridle into your mouthes.

Parag. 44. Carovestralubrica, & corda vestra sine sapore: your flesh is fraile, and your hearts without savour.) For the lubricities of your flesh enough hath been said already. But not onely your flesh, but your lives, wayes, doctrines discover your frailty, and your want

of the solid foundation of good and whole some do∣ctrine. And because your hearts are without savour, God hath cast you up, as meat without salt▪ You should have been the salt of the earth, but because you are found to be without savour, you are cast into the dung∣hill to be trod under mens feet.

Parag. 45. Mens vestra vaga fuit, & oculivestri de∣lectabantur in vanita••ibus & insaniis multis: your minds were wandring, and your eyes delighted in vanities and ma∣ny extravagances.) The perfect character of a prag∣maticall nature, intermedling and interloping in all mens affaires. As if she should say, you have an oar in every mans boat, you are amphibious animals, your thoughts are ever wandring towards the temptations and delights of the flesh; you mind onely the things of this world, you make it your main businesse to heap up wealth, you are ambitious of worldly honour, you think all other people despicable. What vanities do you not follow? All your actions are vanities and the effects of pompe, affectation, extravagant magnifi∣cence, hypocrisie and Sycophancy, as hath been al∣ready shewn.

Parag. 46. Venter vester delicatus dulcia fercula ap∣petit: your delicate bellies long for dainties.) you are of those who place felicity in the enjoyments of the belly. Tis to sacrifice to that Deity, that you haunt great mens Courts and Kitchins; it was out of an ex∣traordinary tendernesse to your stomachs, that in the infancy of the Institution you were so exquisite in ma∣king rules for the Cook▪ and in taking care that the knives should be clean and sharp. There is a pleasant Story in the second part of the Jesuiticall Mercury giving an ac∣count how the Rector of the Germane Colledge at Rome was in perpetual martyrdome for the cause of God.

That he daily dy'd for the cause of God, when others write of him, that abounding with all the accommodati∣ons of life, and distempered by an excesse of the enjoyments of fortune▪ he extravagantly desired

to be accounted a Martyr, saying, I dye daily for the cause of Christ. I never knew any, sayes the Author, no not any of the sacred Consistory of Cardinalls, whose condition, laying aside the expectation of the triple Crown, might be preferred before that of this man. He hath under his jurisdiction, and as it were at his beck, the most illustrious and most noble of the Germane youth, and such as are at no great di∣stance from the Empire ready to obey his com∣mands. The revenues of the Colledge, (which a∣mounts to 200000 Crowns yearly) he disposes of at his pleasure, not giving an account to any of what he either receives or expends, unlesse to the Patri∣arch of the Jesuits, that is to himself. Wine he drinks, such as in comparison whereof nectar is not nectar; bread he eats whiter then the brains of Ju∣piter. Flesh, fish, and all that relate to nutriment the choisest in their kind and season. And I remember it happen'd one day, that having invited two divines of the order of S. Dominick, and resolved to entertaine them in the Gardens belonging to the Germane Col∣ledge, he caus'd three of those eight boyes, which (whom the Colledge maintain'd for singing) for the heightening as well of the voice, as to shew their excellent skill in singing, to be dispos'd into so many trees near the place where the entertainment was, and like nightingalls to sing while they were at dinner, and all as it were to give the Dominicans an instance of the felicities which the Jesuits enjoyed.

To this might be added severall other examples of their Luxu∣ry and gluttony, but the shortnesse of our remarks on this prophecy admits them not. Their own Marian•• betray'd too much as to this particular even in his dayes when he sayes the Jesuits are lovers of deliciousnesse, and not able to bear the want of worldly conveniences. And, that they are not sick and dye through overmuch pains taking and austerity, but through their intemperance and irregular lives▪ And that the Lay-brothers among them, that is the

beasts which the others ride upon, are not content if they feed not like Lords sonnes. There is a pleasant story of the late Prince of Condé, who being present at the taking of certain fresh water fish of extraordinary greatnesse of the kind, would needs have it sent to the market, and an excessive price set upon it, to try who would, like Aristippus, be so extravagant as to give it for so small a fish. Divers demanded, but were as soon deterred by the price, till at last the fish would have been returned, had not the Jesuits taken it at the price set, and sent it to the Colledge. The Prince having an account what became of it, makes a visit to the Re∣ctor much about dinner time, and would needs dine with him, which the other would have avoided, alledg∣ing they were much unprovided for the entertainment of so great a Person, to which he replyed, Come come, Father, I know what you have, you have such a fish, naming it, that cost so much; and so leaving them to the confu∣sion of their Luxury and dissimulation he departed. No, there is no people in the world eat better, drink sweeter, ly softer, or have more attendance then they. So that it was handsomely said of a Germane Noble∣man,

That those of the other mendicant Orders were great fools, who, by feeding on herbs and scraps, ly∣ing on mats and benches, going barefoot, and break∣ing the sweetnesse of their mid-night rest, hope to force their way to heaven, when the Jesuits, flowing with delicacies, and endeavouring nothing so much as their own ease and enjoyments, are no lesse confi∣dent of their coming thither.

Parag. 47. Pedes vestri veloces ad currendum in ma∣lum; your feet are swift to run into evil.) To do mis∣chief, to raise dissentions, to scatter pernicious ma∣ximes. they are Pegasean Coursers, indefatigable Mer∣curies: but to do the contrary, slower then snayles and tortoises. They run over the world, as Christ said of the Pharisees, to make a Proselyte, that is to make him ten times worse then he was before. They have

travell'd both sides of the World; but to what end? to be the disturbers of peace, the trumpets of warre. What have they not done in France▪ Italy, Portugall, Poland, Hungary, Bohemia, Germany, Transilvania, nay, in Turkey it self among the Christians living there? What a fate is it that hangs over them? Nothing can be attempted that is notorious for the mischief and exorbitance of it, no sedition, no plot, but they are thought some way or other engag'd in it, so that they are complaind against of all sides. Orthodox and He∣terodox, Catholicks and Hereticks, all are dissatisfied with them. So that the mans opinion of the Devill may not unfitly be applyed here: being demanded what he knew of him, he answered, that for his part, he had no acquaintance with the Devill, and could say but little of him by his own experience, but that by what he had heard of him, that is by the generall com∣plaints of all against him, he must needs be an arrant Knave, in regard it was impossible all should be mista∣ken. The application I leave to him that will bestow his thoughts on the parallel.

Parag. 48. Mementote cum eratis apparenter beati ae∣mulatores, pauperes divites, simplices potentes, devoti adu∣latores, perfidi traditores, perversi detrectatores, sancti by∣pocritae, veritatis subversores, nimis directi, superbi ef∣frontes, doctores instabiles, martyres delicati, confessores lucri, immites calumniatores, religio••i avari, humiles e∣lati, pii duri, mendaces dulces, pacifici persecutores, sim∣plicium oppressores, malarum sectarum, per nos denuè ex∣co••titatarum, adinventores, misericordes nequam, amatores mundi, venditores indulgentiarum, spoliatores benesicio∣rum, oratores incommodi, conspiratores seditiosi, suspirato∣res crapulosi, desideratores honorum, zelatores crimin••m, mundi raptores, insatiabiles praedicatores, applausores ho∣minum, seductores foeminarum, seminatores discordiarum. Remember the time when you were in appearance bles∣sed oemulators, poore yet rich, simple yet powerfull, devout but flatterers, perfidions traytors▪ perverse detractors, pious

••ypocrites, subverters of the truth, over direct in your ••ayes, proud, shamelesse, unstable teachers, delicate Mar∣••••rs, covetous confessors, unmercifull cal••••••••iators, religi∣••us for filthy lucres sake, humbly insolent, of an inflexi∣••le piety, insinuating lyers, peaceable persecutors, op∣••ressors of the weak, introducers and authors of evill ••ects, mischievously compassionate lovers of the world, Merchants of Indulgences, robbers of Ben••••ices, impor∣••••ate Orators, seditious conspirators, sighing but out of ••luttony, ambitious of honours, criminally zealous, gras∣••ers of the world, insatiable Evangelists, applauders of ••••n, seducers of women, sowers of dissention.) Ah Hildegard, what a sad recapitulation is this! They ••re it seems very forgetfull of what they are reproach∣••d with since they must be thus minded of it again ••ith a memento. If there be any good in them, thou ellest us, it is all apparenter, in show, in appearance, ••om the teeth outward, pure personation; what is ill, ••all and essentiall. They know the world is dazzeled ••ith appearances▪ and that few make strict enquiries ••to things; and it is more advantageous to please and ••mour the former, then satisfie the latter. But ••ough this discription of them hath been demonstra∣••d in the former Paragraphs, yet doth the repetition •• it seem to inculcate something more, and consequent∣•• require some short explication. She sayes they are; Parag. 49. Beati aemulatores; blessed amulators;) ••ey are indeed thought blessed by many; but what ••ppinesse, what felicity it is to emulate, to envy, to ••••k at other mens worth, as they onely are desirous •• it, so theirs be the reward. The inconsistency of the ••ords betrayes their aemulation to be base and back ••ting, whereas such as are truly blessed envy none, de∣••ct from none: but how liberall they are as to this ••••ticular, hath been already shewn, as thinking God ••d nature in a manner unjust to bestow any thing of orth or excellency on those that have not some relati∣•• to their Society.

Parag. 50. Pauperes, divites: poore yet rich) To pretend poverty is easie, but how far they are subject to the inconveniences of it, nay how they make th•• name a stalking horse to all the delicacies and enjoy∣ments of this li••e, hath been sufficiently shewn alre••∣dy. They are such poore people, saith S. Bernard, •• want nothing. See more. Parag. 7.

Parag. 51. Simplices potentes; simple yet powerfull▪ Their habit would raise in the simpler sort of peop•• an opinion of their simplicity, and harmlessenesse; b•• there is a double heart within, the long cloak hath m••∣ny folds, and the quadrangular cap is lined with t•• fou••e cardinall vices before mentioned. Parag. 22. 2 24. 25. 26.

Parag. 52. D••voti adulatores: devout but flatterer••▪ Devotion is onely that part of the show which is e••∣pos'd to amuse the simple spectators, who know •• that all is moved by the secret engines of hypocri•• and dissimula••••on. See Parag. 14. and others.

Parag. 53. Per••idi traditores: per••idious Traytors To what end should they insinuate into all men, di•• into Princes secrets, wander up and down the wor•• but to betray and make their advantages of all the have to do with. Of their per••idiousnesse and tre•• cheries, see more▪ Parag. 4.

Parag. 54. Perver•••• detra••••atores: perverse detr••∣ctors.) perverse, irretractable, inconvincible detr••∣ctors; no state or condition, religious or politic•• ecclesiasticall or civill but hath felt the badgers tee•• of their implacable detraction. Who would▪ see mo•• as to this point, may consult Parquier's Jesuiticall C techis••e.

Parag. 55. Sancti hypocritae; pious hypocrites. up•• the same account as they are blessed ••••ulators; in a••∣pearance, they seem to be pious, but behind the c••∣taine they are quite other persons: to be what th•• seem would destroy all; See more, Parag. 8. &c.

Parag. 56. Ʋeritatis subversores; subverters of the truth.) by their false explications, distortions, cor∣ruptions, mutilations, dispunctious, pernicious in∣terpretations, aequivocations, absolute defiance of the truth, and assertion of falshood. See Parag. 18.

Parag. 57. Nimis directi; over-direct in your wayes.) What the holy Prophetesse means in this place is somewhat doubtfull; but if we may conjecture, it is not, nnlikely this you would have the world believe that you are rigid Catos, living strictly according to your Institution; you would be thought to do all things by the rule of just and right; you would have the re∣putation of Aristarchus's eying the imperfections and miscarriages of others; but truly considered, it will be found an argument of your being insolent opiniona∣tive, and as the prophecy goes on,

Parag. 58. Superbi: pro••d.) insupportably ar∣••ogant, even to the assumption of the highest, but ••ithall the humblest name that of the ever-blessed ••ESUS, and living so disconsonantly thereto. See Pa∣••••g. 2. and 8.

Parag. 59. Effrontes: shamelesse. So far from ha∣••ing any remorse upon the discovery of your crimes, that after frequent reproaches you persist in them; See Parag. 9. 10.

Parag. 60. Doctores instabiles; unstable teachers.) As to those things wherein the truth is to be maintain'd, ••ou are full of evasions, elusions and tergiversations: ••ut when you engage upon the maintenance of maximes ••nd opinions that are destructive to humane society and good manners, your obstinacy is notorious to all the world. Ʋnstable, that is not constant to any place, ••ut somewhat relative to him that compasseth the ••arth.

Parag. 61. Martyres delicati; delicate Martyrs.) ••itable to their lives and entertainments, such as thereof we have an instance in the Rector of the Ger∣••ane Colledge, Parag. 46.

Parag. 62. Confessores lucri: covetous confessors.) having a greater respect to the gain accrueing there by then to the glory of God; minding rather their own temporall, then the spirituall advantage of their pe∣nitents. See more as to this particular; Parag. 3. 16. 20. 22. 25.

Parag. 63. Immites calumniatores, unmercifull ca∣lumniators) Ah blessed Hildegard! how true a Pro∣phetesse art thou in this character of them? Hadst thou been to give us the true specificall difference of an Ig∣natian spirit, it would not have been more compendi∣ously done. Catholick and Heretick, Trojan and Tyrian, it matters not, if they stand in their light, shall be sure to feel the stinging of their viperous tongues. Nay even those other religious Orders, and with them the Clergy, whom it might be thought they should have some respect for upon the account of their being of the same character, they implacably hate and persecute. Nay Kings, Princes, and Popes are not free from their satyri∣call invectives. For a further confirmation of this, con∣sider their Christian behaviour towards the Religious Women of Port-Royall, and the JANSENISTS; My∣stery of Jesuitisme, LET. XI. XII.

Parag. 63. Religiosi avari; religious for filthy lucres∣sake.) What can they not do who are able to make two things so incompatible as religion and covetous∣nesse to consist together. But of their avarice so much hath been said, as clearly makes them incapable of having any reality of Religion. See Paragraph 3. 6. &c.

Parag. 65. Humiles elati; humbly insolent.) such an∣other character as the former, whereof one admitted the other must be cast off as being inconsistent in the same subject. See what is said, Parag. 2. 7. 8.

Parag. 66. Pii duri: of an inflexible piety.) As to this particular, though much might, yet were it super∣fluous to adde any thing to what is layd down, in Pa∣ragraph. 18. 25. 28.

Parag. 67. Mendaces dulces: insinuating lyars.) They are able to lay people asleep with their lyes, they are the guilt pills, which they make the simple imprudently swallow.

Parag. 68. Pacifici persecutores; peaceable persecutors▪) holding peace, and an olivebranch in one hand, a stillet∣to in the other: disciples of Joab, and imitators of Judas; wounding in the middest of their kindnesse, betraying with their care••ses. They would be thought the greatest friends that can be to peace, and fasten the persecution on others: which humour of theirs see perfectly displayed in the Factum or Remonstrance of the Curez of Paris, in answer to The APOLOGIE for the CASUISTS, among the Additionals to the My∣stery of Jesuitisme.

Parag. 69. Simplicium oppressores; oppressors of the simple.) As long as there be simple people to be over∣reached, oppressed and trod under foot, as long as there shall be Jesuits, we need not be to seek who shall do it. See Parag. 4. 5. &c.

Parag. 70. Malarum Sectarum per vos de novo excogi∣tatarum adinventores; Introducers and authors of evill Sects. There is certainly in this somewhat thats high∣ly propheticall. There were a sort of people, called by some INIESUATI, as if a man should say Jesuify'd, who got together first, at Sienna in Italy, about the Yeare 1365. or some few years later. They were after∣wards called APOSTOLICI. Apostolicks; but their Order coming in a short time to nothing, they were succeeded by the present JESUITS. So that Saint Hildegard seems to intimate as if the Je∣suits should introduce and revive that expiring Or∣der; unlesse it may be thought to have some allusion to the THEATINES, by which name the Je∣suits are called in Spain and Italy, because of the re∣semblance of their h••bits.

Parag. 71. Misericordes nequam; mischievously com∣passionate.) To palliate crimes, to countenance exor∣bitances, to study maximes for the encouragement of evill doing, is a kind of compassion that will prove fa••all to those whom it is shown to. There is a certain comp••ssion iu a common whore, or a ravenous soldier, who think they oblige, when they leave any thing, and tak•• not all.

Parag. 72. Amatores mundi; Lovers of the world.) to which may be added, and of the vanities and enjoyments thereof. They are in the world, and the world in them. See more, Par. 18. 28.

Porag. 73. Ʋendit••res indulgentiarum, Merchants of Indulgences.) Here some may doubt whether this Pro∣phe••y be to be attributed to the Jesuits, since they goe not from town to town, and from house to house sel∣ling and trading in Indulgences? Who is troubled with that scruple is to know, they are not indeed a sort of peripatetick Pedlers to carry them up and down the Countrey, but cry them up and celebrate them in the pulpit, whereby the traffique of that commodity is extreamly improved.

Parag. 74. Spoliatores bene••iciorum; robbers of bene∣••ices.) Of their conscience and carriage as to this particular, and what artifices they have to grasp all to themselves; See Parag. 27.

Parag. 75. Oratores incommodi; imp••rtunate Orators.) Such was Commoletus, and Herean at Paris, one in the pulpit celebrating King-killers, the other in his pub∣lick Lectures making homicide lawfull. Such was F. Boezius at Cullen, who wasted one sermon in inveigh∣ing against maids that wore red stockins, and another in the commendations of Hysop. To these may be ad∣ded the great ornament of the pulpit James Beaufes, whose character may be found in the second piece of this Collection. To this head may be referred their ••riviall catechifing of children, whereof this is one question

Quest If you had Luther, Calvin, or Beza in your power, what would you do with them?

Answ. One sayes, he would dispatch them with a kni••e, another with a dagger, a third with a bodkin, a fourth with a hammer, a fifth with a pisto••l; oth••rs that they should be drown'd, others, cast from some high place, others hang'd, others otherwise treated. And thus do they trif••le away severall houres together: but what will not serve children and superstitious old women?

Parag 76. Conspiratores seditiosi: seditious conspira∣tors.) for which they have, in many places, accor∣dingly suffered. In France they have been more mer∣cifully dealt with then in England, where, till London∣bridge either sink into the River that runs under it, or suffer another conflagration, will be seen the relicks of those seditious Martyrs. See Thuanus, in severall pla∣ces, and Pasquier's Jesuiticall Catechisme, l. 3.

Parag. 77. Suspiratores crapulosi; sighing, but out of gluttony) What people think the effect of devoti∣on is but thebelching of a full belly, and the discove∣ries of overcharged stomacks.

Parag. 78. Desideratores honorum; ambitious of ho∣nours.) Upon this account is it that they are so desi∣rous to be saluted in the ••treets; for this reason would they be called Fathers, that they might be honoured as such. They would be accounted the companions and camerades of Jesus, Apostles, Rabbies and Masters, that they may be reverenc'd and respected as such; and as they are the last of all Orders, so would they retain so much of monasticall observance, as to be thought more worthy then those that went before them.

Parag. 79. Zelatores criminum, criminally zealous.) To smother crimes by favourable maximes, to main∣taine what is most unjustifiable, to enervate the law of Christ, is an effect of their zeale and tendernes••e for mankind. There may be a certain zeale even in evill doing: but what scale they place their zeale in, whe∣ther

of good or evil, it concerns them to take care, since that, as it is found heavy or light, they shall have their reward.

Parag. 80. Mundi raptores; graspers of the world.) the pure children, as the Scripture termes them, of this generation, they extreamly out-wit the children of light. A man would think by their habit, institu∣tion, profession and deportment, that they had shook hands with the world, but it seems they are as much in it as ever they were. The world is their study, their darling, they mind nothing so much, for which reason Passeratius, in his Oration calls them Harpyes. See more of this head, Paragraph 3. 6. 18.

Parag. 81. Insatiabiles praedicatores; insatiable tea∣chers.) Something consequent to the precedent Pa∣ragraph. They are before compared to a beggars Wal∣let, that is never filled; to the Sea, which though it receives all rivers, is not satisfi'd; to hydropick per∣sons, who the more they drink the more dry they are; such, of whom, it may be said,

—Semper locus est & pluribus—

See further, Parag. 3. 6. 15. &c.

Parag. 82. Applausores hominum; applauders of men.) Was there ever such a description of men? Jesuita est omnis homo, say they; Saint Hildegard sets them forth as if they were all men. One while they were emula∣tors, another, devout; another, religious; another, traytors, here they play the claw backs and parasites. The reader, I hope, hath not forgotten what hath been said of Father Cotton, Confessor to Henry the Fourth, but the prophet pronounces a Woe against such Ap∣plauders of men, as, sowing cushions to their elbowes en∣courage them to sinne. Parag. 14. 20. &c.

Parag. 83. Seductores foem••narum; seducers of wo∣men.) As long as there are Women in the world there

will be serpents to deceive them. Of their performance in this kind, see more elsewhere.

Parag. 84. Seminatores discordiarum; sowers of sedi∣tion.) An oracular conclusion! what's related of the infernall furies, of the Eris of contention, of the Goddesse and the golden apple, is indeed but a 〈…〉〈…〉 the discords, dissentions, heart burnings, jealousies, 〈◊〉〈◊〉 bickerings, which they are incendiaries of between Magistrates and subjects, Princes and people, hus∣bands and wives, parents and children, and all rela∣tions, as if it were their design to dissolve the bonds of humane Society, and bring all things to their originall confusion.

Thus much by way of brief remark upon Saint Hil∣degard's description of the Jesuits; which how perti∣nently applicable it is onely to them, what hath been alledged doth in some measure demonstrate. But she proceeds to some admonitions and notes of what must in probability be the consequences of the fullfilling of her Prophecy, on which somewhat may be further observed.

Parag. 85. Bene enim gloriosus Propheta Moses in cantico suo cecinit: for well saith she, hath the glorious Prophet Moses sung in his song. conferming her owne prophecy by the authority of Moses. To all which we may adde what an anonymous Authour hath col∣lected in the characters of the Jesuits, in IV. Centuries, out of holy Scripture and others writers. Whereof, see Physiognomia Jesuitica.

Parag. 86. Gens absque consilio & sine prudentiâ: A sort of people without counsell and void of prudence.) Having characterized them elsewhere for the craftiest and most subtle sort of people, and such as are incre∣dibly well read in slights and circumventions, it might be wonder'd how s••e comes here to say, they are void of prudence. But the knot is soone un∣tyed. They are without right and sound counsell;

hey want, as to good counsell. Evill Counsell, as the proverb sayes, falls heavy on the head of the giver. They are indeed crafty and acute, but in order to mischief. The devil hath bewitched them, the delights of the world hath dazled their eyes. Their prudence is worldly, and that is foolishnesse in the sight of God. They are said to be imprudent here as in the first Para¦graph they were said to be an insensate sort of peo∣ple.

Parag. 87. Ʋtinam saperent, & intelligerent & no∣vissima praeviderent. O that they were wise, that they would understand, and take care for their latter end) A Christian and compassionate wish, but here is the misery, that the Jesuits will not be persuaded it con∣cernes them, and so slight the advantages they should make of it. They are of those who while they seem to be over wise and over-carefull and over▪provident, mind nothing, and make no provision at all, that is, as to what concerns their latter end. For being whol∣ty taken up with the things of this world, it is no great wonder, if they neglect what belongs to true wisdome, and understanding, and the care of those things that relate to their dissolution. For as geese and other tame fowle, which, by reason of their fatnesse and cramming up▪ are uncapable of any high flight: so they, having their thoughts fasten'd on things below, such as the building of sumptuous Colledges and pallacies, heap∣ing up of wealth, improving by hook or by crook, the revenues of the Society, and the seeds of happiness here∣after being choak'd by a profane Sollicitude here, that of Christ condoling the state of Hierusalem, might per∣tinently be ••pplyed to them, Didst thou understand, even in this thy day, the things that belong unto thy peace; &c.

Parag. 88. Aedificatores in altum, & dum altiùs as∣cendere non poteratis, tunc cecidistis▪ Builders up on high, and wh••n ye could ascend no higher, ye fell.) Dishonour and disgrace is the consequences of pride; their high

thoughts and defignes will be brought low enough. But to take the words of the prophecy in the literall sence, their magnificent structures, their high built e∣difices sufficiently betray their high minds and pro∣jects. But, saith she, because you could ascend no higher, ye fell: what else could be expected from such as are perpetually climbing up, but that, being gotten so high as they think it a shame to be brought lower, they should break that which cannot well be mended a∣gain. ye fell, saith the holy woman, denoting the cer∣tainty of their fall; ye are fallen in some measure already, many Countries have cast you out; in the rest you are tottering, and upon the brink of the preci∣cipice, ready to receive an irrecoverable down∣fall.

Parag. 89. Sicut Simon Magus, quem Deus con∣trivit, & plagâ crudeli percussit, As Simon Magus whom God broke to pieces, and strook with a cruell wound.) Si∣mon's flight into the aire, his fall and death is thus layd down by Nicephorus, l. 2. c. 36.

Because he said to Peter the Apostle, with whom he had great conte∣station. Is thy Christ therefore any great person be∣cause▪ he ascended from earth to heaven? Thats a thing I can as easily do my self. And immediately, stretching forth his hands, evill spirits sustaining him, he was carryed up and down. Whereat Peter much troubled, prayed to God in his heart, rebuked those wicked powers, which had taken up the Magician, and commanded them to depart from him. Upon which Simon falling down headlong is broken to pie∣ces.

This was the end of Simon Magus and his Ma∣gick. The parallel will be more apparent in these par∣ticulars.

1. Simon was a Magician, a great Master in delusi∣ons and enchantments: they are well wishers to the Ma∣themati••i••ks, they countenance Conjurers, and have laid down favourable maximes for such as shall serious∣ly study those which not onely either Christians

but even Heathens have condemned and prohibited as unlawfull Sciences. See Mystery of Jesuitisme, LET. VIII. pag. 115. 116. If they countenance, if they encourage, why may they not practise? That sad o∣versight of Father Cotton rung all over France. Who hath a mind may see the story at length, with the que∣stions he intended to have made to a possessed maid, too long to be here inserted, in Speculum Jesuiticum, pag. 106. 107. 108. 109. though not so largely▪ as in a Book intituled PHYSIOGNOMIA JESUITICA, printed in the Year 1610. It is also related by Thu••∣••••s lib. 132. where he sayes that the o••iginall came at last to the hands of Hen. IV. to whom F. Cotton was confessor.

2. He bewitched men with his delusions, making them to see things otherwise then they were▪ How much they endeavour to cast a mist before mens eyes hath been already shewn, and is apparent to all the world, in that, though they maintaine what is most horrid and destructive to Christianity, they will neverthe∣lesse have a reputation of sanctimony, austerity and de∣votion beyond all others.

3. He contested with Peter the Apostle; they op∣pose the doctrine of all the Apostles.

4. He was ambitious of the worship due to God; they would be terrest••iall Gods, the compani∣ons of Jesus.

5. He would derogate from the ascension of Christ into Heaven: They pretend miracles, but done in such places as few will visit to disprove them.

6. Sustained by evil spirits, he fled up on high: how probably they would make use of the same assi∣stance to accomplish their high designes, their own Maximes sufficiently discover.

7. What does there remaine, but that as Simon, was, by the prayers of Peter, brought down and bro∣ken to p••eces; So they, by those of pious men, should be defeated of their hopes, and disappointed of their

ends, when they endeavour things destructive, not onely to the generality of Christians, but even to themselves▪

Parag. 90▪ Sic & Ʋos per seductionem, nequi••ias, men∣dacia, detractiones, & iniquitates vestras corruistis. So are you fallen down, through your seduction, wickednesse, lyes, calumnies and iniquities.) Through your own in∣iquities, saith holy Hildegard. You will be so far from having any thing to charge others with, that, on the contrary, it will be a certain torment to you, that you slighted their advice, and reformed not your wayes upon the discovery of your exorbitances and impieties▪ No, their ruine proceeds not from the de∣signes of others upon them, but will be the effect of their own mischess, seductions conspiracies, delusions, de∣tractions.

Parag. 91. Et populus di••et Illis, Ite doctores per∣versitatis, subversores veritatis: and the people shall say unto them, Go ye teachers of perversenesse, subverters of the truth.) Possible! Shall they be laid so open so naked, shall they be so anatomized, as that the people, the br••inlesse multitude, sensible of their ma∣lice, artifices, cheats, lyes, calumnies and iniquities, will cast them out and triumph over them. Get you gone, sayes the people, yee teachers of perversenesse, you have poysoned us long enough with your pernici∣ous doctrines and tenents, our eyes are at last opened to see your abuses and extravagances. Depart from among us ye subverters of the Truth: ye shall betray us no longer by your pollutions and prevarications. But of this hath been discoursed more at large, Para∣graph 15.

Parag. 92. Fratres Sunamitidis: Breehren of the Su∣namite▪) The story of her is to be read, 1 Kings chap. 1. but it were to be wished they were as free from Women as David was from her: they should no•• be guilty of so many breaches of the seventh Com∣mandment, as they are.

Parag. 93. Patres h••retic••pravitatis; Fathers as to hereticall depravednesse.) If to be obstinate, and in∣convincible, in an erroneous and pernicious opinion, be any thing of ••in to heresie, or be any disposition thereto; they are not injur'd in this character. They will maintain any thing of that nature till they grow Fathers in it, and if advanced under that authority, it must not be quitted. But if they are the Hereticks, we must needs quit those whom they calumniate and per∣secute as such. Now the JANSENISTS may know where to retort the HERESIE so much layd to their charge, and lay it at their doors who are most clamo∣rous against it. 'Tis in like manner from this obstina∣cy and depravednesse that they have such contestations with all Universities and Parlements, and that so ma∣ny of their books are censured and burnt; though ma∣ny more would come to that destiny, were they writ by any other then Jesuits, whose prevalence in the Court of Rome exempts their books from the doom that falls so heavy on those of others, though few know for what.

Parag. 94. Pseudo Apostoli; false Apostles.) The denomination of Apostles they are highly ambitious of, and accordingly have it among the Portuguizes and the Indians; but i•• we may believe our Prophetesse, they are false ones, not to be trusted, who run where they are not sent, and preach where they are not called, and give a good reason for it.

Parag. 95. Quiâ simulâstis vos vitam servare Apo∣stolorum, nec tamen in minimo vitam illorum implevistis; because you pretended to live according to the example of the Apostles, but ye have not in the least observed it.) As to the denomination, ye ••re indeed Apostles, but as to the thing it self, as to the charge and burthen conse∣quent to that dignity, you are not such. He that would have the name of an Apostle, ought to live suitable to that name: but for such Apostles as are onely nomi∣nall, suppositious, or rather false ones, it is a sinne

to▪bestow on them the name of Apostles. But t o make it more manifest, let us but make a generall division of Apostles into the trne and false and by a clear parallel see whether side they are to be rank'd on, whom this Prophecy aimes at.

1. The true Apostles were called by Jesus, and sent about the world for the conversion of those that belong'd to the house of Israel; these are a sort of prag∣maticall intermedlers who run where they are not cal∣led, and preach things inconsistent with the sacred pro∣visions of the Ghospel.

2. The Apostles contented themselves with the ge∣nerall name of Christians, not arrogating the title of companions to Jesus: these slighting the common appel∣lation of Christians, will needs assume the title of Socii, companions, of Jesus.

3. The Apostles were so far from persecuting others, that they suffered persecution themselves; those, who stand so much upon their being of the Society of Jesus, make it their businesse to persecute and crush Christians, especially such as are eminent for their piety and excel∣lencies, and engage so much as may be the secular po∣wers of the world against them.

4. It is not any where read, that the Apostles either built or lived in royall palaces: the new Apostles build as many royall palaces as they do Colledges, where they live splendidly, not after the rate of persons devoted to poverty, but suit ably to the magnificence of Kings and Princes.

5. The Aposiles were not burthensome to any, but avoided it above all things, because none should take offence, imitating therein their Lord and Master▪ who was so much to seek as to the accommodations of this life, as that he had not what the fowls of the aire, and the foxes are not unfurnish'd with; the Jesuits worry all the world by their insatiable importunity, grasping even that which should fill the barking bowels of the poore and sick.

6. The Apostles were poore fishermen and trades∣men, such as whose brawny hands laboriously earned what they put into their bellies, as Peter, Paul, &c. the Jesuits are grown wealthy beyond either Crassus or Croesus.

7. The Apostles preached up subjection to the higher powers, because they are of God: these not onely dissolve the relation between People and Magistrate, by being the incendiaries of rebellions, tumults, and defections, but celebrate, countenance and encourage those that lay their sacrilegious hands on those anointed ones, and attempt their lives, absolve those that do it, swell up their martyrologies with their names, and make them equall with the Patriarchs in Heaven.

8. The Apostles admonition and command to wives was that they should be subject to their husbands; the Jesuits teach them to be Quaquers, to do the contrary, and by their insinuations and familiarity with them, ad∣vise them to be false to, and filch from their husbands, that they may the better gratifie their Evangelists.

9. The Apostles preached humility, patience, long∣suffering, as the greatest demonstrations of true Chri∣stianity: these have found out maximes to countenance men in their ambition, and irregular passions, by teach∣ing them that honour is to be preferred before all things, and that to vindicate it, a box o'th'ear, a ha∣sty word, a gesture, is ground enough for a man to spill the blood of his brother, for whom Christ sacrificed himselfe, and shed his.

10. The causelesse calumniating of one's brother was a thing in the Apostles dayes wholly unheard of: these have made it so innocent, and so safe in point of conscience, that if that be overthrown, all morall Divini∣ty is destroyed. But to what end to dresse up such a ca∣talogue of inconsistent Tenents, to shew the vast diffe∣rence between the Apostolicall and Jesu••icall doctrine, when there is hardly any article wherein they abso∣lutely agree?

Parag. 69. Filii iniquitatis, scientias vestras nolumus; ye sonnes of iniquity, we will have nothing to do with your sciences.) The people, as they are more and more il∣luminated make still greater discoveries of them and ac∣cordingly betray a greater aversion for them. As if they should say▪ time hath been that we were bewitched by your Learning and seeming excellencies, but, now we have found out the cheats and artifices thereof, we shake hands with you, defy your further acquaintance, and will not be trapann'd by you. But▪ blessed Hildegard•• will no milder terme then sons of iniquity expresse their villanies and thy indignation? No, they must endure it, they are the words of the Prophetesse: she does not call them simply wicked, but sons of iniquity or perditi∣on. The sonne, we know, is the heire of his Fathers possessions; if then they are the sons of iniquity, it is but fit they should carry away the inheritance of in∣iquity. Now what that is may easily be conjectur'd: for if those who are the conductors of others in the wayes of righteousnesse, shall shine like starres in the firmament of Heaven, it follows, o•• the other side, that those who corrupt such as shall corrupt others, so as it were to poyson all mankinde by the propa∣gation of iniquity, and are accordingly the sons of iniquity, shall burn like enflamed brands in that part which is opposite to heaven. A sad and eternally de∣plorable inheritance.

Nolumus scientias vestras; we will have nothing to do with your sciences. Be it granted you are the most learned, the most experienc'd, the most diligent, and the most successefull guides and Tutors of youth, we will have nothing to do with you nor your Learn∣ing, for you are the teachers of iniquity and per∣v••rse things, the subverters of truth. Your science, as was said in the beginning is an aery, imaginary science, your sanctity nothing but personation; you are with∣out shame or the feare of God before your eyes. There are indeed five Arts in which you are

beyond all degrees of further perfection, Adulation, Seduction, Envy, Hypocrisie, and Calumny. But all will prove unprofitable, when the multitude hath dis∣covered the vanity of your Sciences, and say they will have nothing to do wi h ••hem.

Pa••ag 97. Nam praesumptio elata vos decepit: for an insolent presumption hath deceived you.) Presumption is indeed an enemy to study, and hinders the progresse of science. Nor is it onely •• hindrance to the advance∣ment of Learning, but also to the improvement of Pi∣ety and the works thereof: for where presumption, and that attended by insolence, hath planted it self in the mind of a man, it debars true Learning and the ac∣knowledgement of Christ, from being entertained there. The Jesuits indeed have that opinion of them∣selves, and would have all others think no lesse, that they onely have admission to the divine Mysteries, they onely hold a nearer correspondence with JESUS, to them the Blessed Virgin communicates her self, and di∣ctates their books, as Mascaregnas professes of himself in that Treatise published by him, in the yeare 1656. whereof there are some propositions laid down among the Additionals to the Mystery of Jesuitisme, that they onely and no other are to be heard; but this arrogance, this presumption is that which hath deceived them, and whereby they have deceived and will deceive others, till it be discover'd.

Parag. 98. Et insatiabilis concupiscentia subvertit er∣roneum cor vesirum: and an insatiable concupiscence hath subverted your erroneous hearts.) Covetousnesse is in∣deed the root of all evill: this hath been the destruction of many Cities and Countries, and will be the ruine of all addicted thereto. Besides the covetousnesse of wealth, there is also a covetousnesse of honours, di∣gnities, preheminence, commonly known by the name of Ambition: and this is a disease the Ignatian Fraterni∣tie are as deep in, as ever Myriam Moses sister, or Ge∣hazi the Prophets servant were in the Leprosie. Hence

proceed their insinuations, and courtings of Kings and Princes, their consultations and communications with the people. To these may be added a third sort of covetousnesse, which is concupiscence, or the insatiable pursuance of fleshly ple••sures. And this is div••ded in∣to two branches, one relating to things appertaining to the Belly, the other to what is not much below it; of their performances as to all which, how well they ac∣quitted themselves, may be seen by what is alledged in the precedent Paragraph. But the holy Prophetesse saith, that by these severall kinds of concupiscence, their erroneous hearts are subverted. Nor indeed could it be otherwise; for where Covetousnesse, Ambition, and the pleasures of the flesh are predominant, it will inevitably follow, that a mans heart must be subverted. They cast a darknesse over the intellectuall part, e∣clipse that particle of Divine inspiration that should illuminate a man, and put out those sparkles of Ver∣tue that they lye under the embers of humane Rea∣son.

Parag. 99. Et cùm in altum, ultra quàm decet ascen∣••ere voluistis, justo Dei judicio, de••rsum, in opprobrium sempiternum cecidistis. And when you would have ascended higher then you should have done, you fell down, by the ••ust judgement of God, into eternall reproach. What can ••e said lesse of those, who pretend to reform God in his ••ord; who preferre themselves before all learned men, ••nd spend their censures on them; who vent their sa∣••yricall humours against Popes and Empero••rs; who ••ould regulate Kings; who assume to themselves an ••uthority over mens consciences, and make what they ••lease to be sinne or not to be sinne, who would grasp he whole world's wealth, who build royall palaces, ••ho reforme studies and books, and presume to tosse ••nd turne all things as they please themselves; what can ••e said lesse of such men, such as are formidable to the ••ighest as well as lowest, then that their aimes are too ••igh, and that according to the just judgement of God,

they should be tumbled down into sempiternall re∣proach, to the finall ruine of their temerarious pre∣tensions? For so shall the certainty of the divine sen∣tence long since pronounc'd against such be made manifest, that whosoever exalteth himself shall be brought low: and that of the Poet confirmed,

—Tolluntur in altum Ʋt lapsu graviore ruant—

And thus much shall suffice by way of descant upon this authentick Prophecy of Saint Hildegard. Ma∣ny other things might have been alledged, but have purposely been omitted, parly for brevity sake, part∣ly out of modesty and a tendernesse to the persons here characteriz'd, out of a hope that, upon so mo∣derate a discovery, they may tak•• occasion to reform the miscarriages laid to their charge, and, if it be pos∣sible, by a surprising change of deportment, stop the mouths of all Adversaries, and make it appeare that they are not the men, but that we are to expect others, in whom this Prophecy may be absolutely fulfilled. What hath been said, is onely by way of remark, or short annotation, and not as a Commentary which would have swell'd into a just volume, as done out of no other designe then to lay the Prophecy at their doores, who, in the apprehensions of most, and upon serious consideration of what is produc'd against them to justifie it, are the more justly chargeable therewith; nor hope of other effect, then what is laid down by Saint Augustine contra Faustum, lib. 1 cap. 3.