Highlights: The “Secret Instructions of the Jesuits”

The Secret Instructions of the Society of Jesus guides the Professed Jesuits of the Fourth Vow in the Order’s quest for reducing all nations to the Temporal Power of the Pope of Rome—ruled by the Jesuit Superior General!  Brownlee states in his introduction on pages 6-7, 8-9, 10, 13, 18, 19-22:

“The Jesuits set out to conquer the world to the pope. . . . The Jesuits aimed at an universal dominion over the souls [spiritual dominion] and bodies [temporal dominion] of men, to bind them as vassals to the pope’s chariot wheels. . . . The Jesuits were the soldiers of the pope: they knew no law but the will of their general; no mode of worship but the pope’s dictate; no church but themselves.  [This is substantiated by Jesuit Malachi Martin’s “The Jesuits: The Society of Jesus and the Betrayal of the Roman Catholic Church” (1987)].  And the mass-god which their head at Rome set before them in the wafer was the idol of their adoration. . . .

“But the sect of Jesuits were placed by Loyola under a strict military and despotic government.  In fact, the old wounded soldier took his laws and discipline from his military experience.  Like the military chief, their general was chosen for life.  To hm every member was sworn on the cross, to yield an implicit obedience.  Like the soldier, the Jesuit yielded up his body, and soul, and wishes, and desires to his general.  He had no right to consult a friend, or exercise even his own judgment.  The general’s will was his will; he must go wherever their chief, residing at Rome, should dictate,—be it into Asia, or Africa, or any portion of the globe.  He put no questions; he asked no reasons.  The general was his sovereign god.  He sailed with sealed orders.  He must teach,—not what he believed to be right.  He had no choice of his faith,  He must believe as his general regulated his heart, and soul, and conscience.  He must do any deed enjoined on him, asking no questions.  He was not to shrink from any deed of blood.  If the general enjoined, he must send the Spanish Armada to overthrow England: he must blow up the English parliament with gun-powder: he must assassinate King Henry of France, or shoot the Prince of Orange: or poison Pope Ganganelli: or enjoin Charles IX to perpetrate the St. Bartholomew massacre: and Louis XIV to revoke the Edict of Nanz, and cover fair France with blood and havoc; and fill the nations with lamentations of her miserable exiles!  If he failed, he tried again and again.

“He stopped not short of his aim, until it was either accomplished or he died on the rack, as did the assassin of the King of France.  And if he did perish, he was sainted; as was Garnet, the Jesuit chief of the Gunpowder plot; who is to this day worshipped as St. Henry, in Spain. . . . Money, and Jesuit craft overcame all and enslaved all. . . . They flattered and caressed ‘the successor of St. Peter;’ while they tied up his hands, and chained him in his chair of St. Peter. . . .

“They did for centuries exactly that which they are now attempting to do in the United States.  They affected immense learning.  All others knew nothing.  They went in disguise into Protestant kingdoms and states.  They set up schools; or gained the Academic chairs; and the professional chair.  They won over the youth to their cause. . . . Their labors extend to every papal and every Protestant kingdom and state in Europe, and in South America, where they are the main cause of all these national convulsions and bloodshed, in order to prevent and put down all [Protestant, not communist] republicanism.  They are also most active in Great Britain and the United States, which above all other nations they are most anxious to win, and woo over to papism. . . .

“The SECRET INSTRUCTIONS formed a code of the laws of Jesuitism.  They were not allowed to be made known even to many members of a certain class of Jesuits.  They had bold, daring, bad men to achieve desperate deeds, and take off their enemies by steel or bullet, or poisoned chalice.  These knew something that others did not.  They had also disguised agents, men in mask.  These Jesuits knew something not imparted to others of the same order.  They had shrewd, crafty, courteous, and most polished men, who courted nobles, insinuated themselves into the favor of princes, kings, and rich widows, and young heirs and heiresses.  These had their ‘INSTRUCTIONS’ from their general.  They had fine scholars, decent, steady, serious, moral men.  These were not at all let into the secret of CERTAIN INSTRUCTIONS.  They were sent out as traps to captivate the serious, the unsuspecting, the religious.  These had it in charge to give a captivating representation of their Society of Jesus.  These taught that they mingled in no politics, sought no riches, kept strictly their vow of poverty.  Their sole object, was by the help of heaven, to convert the world, and put down Protestantism and all heresies!  And in these details these classes of this sect were honest.  For they were not initiated into ‘the Secret Instructions.’  And hence they could, with an honest conscience, deny, and even swear on the cross, that no such Instructions were ever given, or ever received.  And the initiated Jesuits took special care to push forward these decent, amiable, moral and trustworthy men, to declare to the world that no such rules, and no such maxims as these of THE SECRET INSTRUCTIONS  ever existed among them.  And from the high character of these men, their testimony was of great weight with kings, nobles, and even Protestants.

“This throws light upon the mystery and contradictory statements made by honest Jesuits and historians; and by Protestants.  The profligate, the cunning, the daring, and all similar classes in this motly sect, with their general, and the host of his spies crawling like the frogs, and flying like the locusts of Egypt, all over the land, were fully initiated into the secret of these ‘Instructions:’ and they acted on them, every day.  Hence the horrid marks of their footsteps of pollution and blood!!!”

“In fact, these ‘SECRET INSTRUCTIONS’ were not discovered fully to the Christian public until some fifty years after the dissolution and expulsion of the Society.  But all ranks of men, Papal and Protestant, who had studied the Jesuit movements, intrigues and conspiracies, were intimately acquainted with their practices.  Hence, when the book of ‘SECRET INSTRUCTIONS’ was discovered, and published, every body at once saw the evidence of its authenticity.  They had been long familiar with their conspiracies, and practices.  Here was the exact platform, and model of all their actings.  They who had felt and suffered under their atrocious morals, and conspiracies against the cause of God, and the rights of man, could not possibly entertain a doubt of the authenticity of these RULES.  They exactly corresponded, as does the model on paper, formed by the architect’s hand, correspond with the finished house!  It was in vain to deny these ‘RULES and INSTRUCTIONS,’ when all the cunning craft and deed, and atrocities, prescribed by these Rules were blazoned in the memories of princes, nobles, ministers and people.  Before they could succeed therefore, in denying the ‘SECRET INSTRUCTIONS,’ it behoved them to raze, from national monuments, and national records, and all the details of history, the deeds of atrocity perpetrated by the Jesuit order in the old and new world!”

Notable portions of THE SECRET INSTRUCTIONS republished by W. C. Brownlee in 1857 are reprinted below for your review.

Chapter I

Section VII.  “Let the greatest sums be always extorted from widows, by frequent remonstrances of our extreme necessities.”

Section VIII.  “In every province, let none but the principal be fully apprised of the real value of our revenues; and let what is contained in the treasury of Rome be always kept as an inviolable secret.”

Chapter II.

Section I.  “Princes and persons of distinction everywhere, must by all means be so managed that we may have their ear, and that will easily secure their hearts: by which way of proceeding, all persons will become our creatures, and no one will dare to give the Society the least disquiet or opposition.”

Section XV.  “Finally,—Let all with such artfulness gain the ascendant over princes, noblemen, and the magistrates of every place, that they may be ready at our beck, even to sacrifice their nearest relations and most intimate friends, when we say it is for our interest and advantage.”

Chapter IV.

Section I.  “Let the members of our Society direct princes and great men in such a manner that they may seem to have nothing else in view but the promotion of God’s glory; and advise them to no other austerity of conscience but what they themselves are willing to comply with; for their aim must not, immediately, but by degrees and insensibly, be directed towards political and secular dominion.”

Section VI.  “Immediately upon the death of any person of post, let them take timely care to get some friend of our Society preferred in his room; but this must be cloaked with such cunning and management as to avoid giving the least suspicion of our intending to usurp the prince’s authority; for this reason (as has been already said) we ourselves must not appear in it, but make a handle of the artifice of some faithful friends for effecting our designs, whose power may screen them from the envy  which might otherwise fall heavier upon the Society.”

Chapter IX.

Section XIII.  “The Society may also advantageously traffic under the borrowed names of some rich merchants, our friends; but never without a prospect of certain and abundant gain; and this may be done even to the Indies, which hitherto, by the bountiful favor of God, have furnished us not only with souls, but also plenteously supplied our coffers with wealth.”

Chapter XIV.

Section VI.  “Nor let such [members of the Order] by any means be retained as either openly oppose their superiors, or, in public or private, make complaints against them to their fellow-members, but especially to strangers, or such as condemn, to their associates, or strangers, the conduct of the Society in the amassing or management of temporal goods, or any other of our methods of proceeding; as for instance, our suppressing, and keeping under all either disaffected to, or expelled from our order, &. or that admit in conversation, or defend the Venetians, French, or others, who by hindering us from getting a footing among them, have done the Society intolerable damages.”

Chapter XVII.

Section I.  “Let our members chiefly endeavor at this, always to act with humanity, even in things of trifling moment; or at least to have the outward appearance of doing so; for by this means, whatever confusions may arise in the world, the Society of necessity will always increase and maintain its ground.”

Section III.  “Let kings and princes be kept up in this principle, that the Catholic faith, as matters now stand, cannot subsist without the civil power, which however must be managed with the greatest discretion.  By this means our members will work themselves into the favor of persons in the highest post of government, and consequently be admitted into their most secret councils.”

Section V.  “Nor will it contribute a little to our advantage, if, with caution and secrecy, we foment and heighten the animosities that arise among princes and great men, even to such a degree that they may weaken each other.  But if there appear any likelihood of reconciliation, then as soon as possible let us endeavor to be the mediators, lest others prevent us.”

Section VI.  “The nobility and populace must, by all methods, be persuaded into a belief that the Society was instituted by the particular direction of divine providence, according to the prophecies of the abbot Jachim, that by this means the church, though depressed by the attempts of heretics, may be raised again to its primitive lustre.”

Section VII.  “The favor of the nobility and superior clergy, once got, our next aim must be to draw all cures and canonships into our possession, for the more complete reformation of the clergy, who heretofore lived under certain regulation of their bishops, and made considerable advances towards perfection.  And lastly, let us aspire to abbacies and bishoprics, and obtaining which, when vacancies happen, will very easily be effected, considering the supineness and stupidity of the monks; for it would entirely tend to the benefit of the church, that all bishoprics, and even the apostolical see, should be hooked into our hands, especially should his holiness ever become a temporal prince over all.  Wherefore, let no methods be untried, with cunning and privacy, by degrees, to increase the worldly interests of the Society, and then, no doubt, a golden age will go hand in hand with an universal and lasting peace, and divine blessing of consequence attend the catholic church.”

Section VIII.  “But if our hopes in this should be blasted, and since offences of necessity will come, our political schemes must be cunningly varied, according to the different posture of the times; and princes, our intimates, whom we can influence to follow our councils, must be pushed on to embroil themselves in vigorous wars one with another, to the end, our Society (as promoters of the universal good of the world), may on all hands be solicited to contribute its assistance, and always employed in being mediators of public dissensions: by this means the chief benefices and preferments in the church will, of course, be given to us by way of compensation for our services.”

Section IX.  “Finally, the Society must endeavor to effect this at last, that having got the favor and authority of princes, those who do not love them at least fear them.”

END OF SECRET INSTRUCTIONS