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CHAPTER SEVEN THE COUNTER REFORMATION & THE RISE OF THE JESUIT ORDER
One of the main elements of the Protestant Reformation was the discovery of the Papacy as the prophesied Antichrist. The Protestants of old came to realize that the system of 666, the very system which had existed since the days of Nimrod; the religious system which became the corner stone of all pagan kingdomshad finally reached its apex in the Papal system. We have discovered that Roman Catholicism is, in essence, a conglomeration of all the pagan idolatries from the preceding world kingdomsleading back to the system constructed by Nimrod. Yes, the Papacy is indeed ecumenical and universal, for she ties Paganism, Judaism, and Christianity all together into one vast system of confusion. God separated Israel from Paganism in the Old Testament; God separated the Church from Paganism and apostate Judaism in New Testament times. God, through the centuries, has had a people in whom He bestowed his spiritual kingdom in purity. The Papacy, however, does the opposite of the Lord. She combines Satans kingdom with Gods kingdom and then offers this religion to the Godhead as a sacrifice as though she is the immaculate spouse of Christ. Catholicity, in essence, is Chaldean astrology, which is the worship of the Dragon (serpent) power. Protestantism came to one of the most important aspects of truth: A more sure word of prophecy (2 Peter 1: 19). God rose up men like Wycliff, Luther, Calvin, and others to identify the acme of the serpent power in the Papacy and well did Protestantism expose her, and well did they set the stage for all those who would follow and carry the flame of prophetic truth. The Papacy felt the pressure of the Protestants. What was her main solution to the Protestant problem? Her solution to the large group of men who were telling the world that the Antichrist had finally been realized in the Churchwas the COUNTER REFORMATION. Leroy Froom demonstrates the five-fold manifestation of the Counter Reformation as follows:
(1) The formal recognition of the order of Jesuits, (2) The actions and decrees of the Council of Trent, (3) The Catholic counter systems of prophetic interpretations, (4) The establishment of the Index, (5) The world spread revival of persecution
(The Prophetic Faith of Our Fathers, Vol. 2, 465)

This five-fold picture given by Froom definitely outlines the Counter Reformation. In this chapter we are going to look at points 1, 2, 4, 5. Point 3, The Catholic counter systems of prophetic interpretations will be covered in the following chapter: Futurism: The Counterfeit Prophecy. In this chapter we are going to elucidatethrough means of several quotationsthe main points of the Counter Reformation that gave rise to the Papal machine for the subversion of Protestantism.

By D. S. Farris

The Counter Reformation: The Rise Of The Jesuits (1) THE RISE OF THE JESUIT ORDER

Protestantism, from its very foundation, was a movement brought into being by God Himself to expose the corruptions of the apostate church. God rose up this movement to expose the Antichrist to the world. This movement had not reached total theological maturity in the days of Luther; this maturity was to be reached in the years to come by those who were to have the prospect of the totalityin sightof the conflictive issues between Protestantism and Catholicism to ascertain. Protestantism, in the days of Luther, was the germination of a seed that was to reach full maturity in the time frame prior to Christs second coming. It is certain that the prophetic testimony sealed by the blood of the saints in Reformation days is the prophetic torch held by those who will not be deceived by the sophistries of Romanism in the last days. In Reformation days, the Devil understood the magnitude of what was happening to his greatest achievement, the Papacy, and he understood what was to be the outcome of his most precious work in the years to come if he allowed Protestantism to continue. The Devil then moved against the Protestants and the fortress of Scripture: In the Book, The Great Controversy, pp. 208 209 we read:
Rome summoned new forces, hoping to accomplish its [Protestantism] destruction. At this time, the order of the Jesuits was created, the most cruel, unscrupulous, and powerful of all the champions of popery. Cut off from every earthly tie and human interest, dead to the claims of natural affection, reason and conscience wholly silenced, they knew no rule, no tie, but that of their order, and no duty but to extend its power. The gospel of Christ had enabled its adherents to meet danger and endure suffering, undismayed by cold, hunger, toil, and poverty, to uphold the banner of truth in face of the rack, the dungeon, and the stake. To combat these forces, Jesuitism inspired its followers with a fanaticism that enabled them to endure like dangers, and to oppose to the power of truth all the weapons of deception. There was no crime too great for them to commit, no deception too base for them to practice, no disguise too difficult for them to assume. Vowed to perpetual poverty and humility, it was their studied aim to secure wealth and power, to be devoted to the overthrow of Protestantism, and the re-establishment of the papal supremacy. When appearing as members of their order, they wore a garb of sanctity, visiting prisons and hospitals, ministering to the sick and the poor, professing to have renounced the world, and bearing the sacred name of Jesus, who went about doing good. But under this blameless exterior the most criminal and deadly purposes were concealed. It was a fundamental principle of the order that the end justifies the means. By this code, lying, theft, perjury, assassination, were not only pardonable but commendable, when they served the interests of the church. Under various disguises the Jesuits worked their way into offices of State, climbing up to be the counselors of kings, and shaping the policy of nations. They became servants, to
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act as spies upon their masters. They established colleges for the sons of princes and nobles, and schools for the common people; and the children of Protestant parents were drawn into an observance of popish rites. All the outward pomp and display of the Romish worship was brought to bear to confuse the mind, and dazzle and captivate the imagination; and thus the liberty for which the fathers had toiled and bled was betrayed by the sons. The Jesuits rapidly spread themselves over Europe, and wherever they went, there followed a revival of popery.

The most potent force ever to come against Protestantism was the Jesuit Order. Ignatius Loyola, or Don Inigo Lopez De Loyola (1491 1556) was the founder of this society. In 1491 Inigo was born at Guipuzcoa in the castle of Loyola. He was the son of a man who belonged to the higher Spanish nobility; and consequently at a young age, Inigo had access to the royal court. As Inigo grew older, he was knighted, and he served the military in Pamplona (See Will Durant, The Reformation, 905). Inigo constantly had the vision of glory on his mind, and a chance came to distinguish himself: the French attacked Pamplona, Inigo heartened the defense with his bravery; the enemy captured the citadel nevertheless, and Inigos right leg was fractured by a cannon ball (May 20, 1521) (Durant, The Reformation, 906). With Inigos dream of military glory being removed from him, he was soon to find a whole new path that was to make him the founder of the most influential organization that the world has ever seen. After Inigos injury, he was taken to the castle of Loyola to heal. In the time Inigo spent at his ancestral castle, he studied fanciful books about Christ and the saints: Ludolfuss Life of Christ and Flos Sanctorum. These fanciful books inspired Inigo so much that he began to seek glory through sainthood. He endeavoredat least in thought to capture Jerusalem from Islamic control. (This is still one of the Jesuit ambitions.) It is alleged that in Inigos resolve to go to Jerusalem, he had a vision of the Virgin Mary holding her child, and the Virgin told Inigo that he would receive victory over concupiscencevictory over all fleshly inclinations. Loyola then committed himself to Mary and Christ in his spiritual conquest (See Durant, The Reformation, 906). On the way to Jerusalem, Loyola came to Montserrat where he spent three days in confession and penance. We are told: All the night of March 24 25, 1522, he spent alone in the chapel of a Benedictine monastery, kneeling or standing before the alter of the Mother of God. He pledged himself to perpetual chastity and poverty (Durant, The Reformation, 906). In The History Of The Jesuits, G. B. Nicolini explains that, in this visit:
[Loyola] became daily absorbed in the most profound meditations, and made a full confession of all his past sins, which was so often interrupted by his passionate outbursts of penitent weeping, that it lasted three days. To stimulate his devotion, he lacerated his flesh with the scourge, and abjuring his past life, he hung up his sword beside the Alter in the church of the convent of Monserrat (Hsitory Of The Jesuits: Their Origin, Progress, Doctrines, And Designs, 12, 13).

When Loyola set out for Jerusalem again, he came to the port of Barcelona where he found shelter in a cave near Manreze. He spent almost a year here practicing austerities that brought him close to death (Durant, The Reformation, 907). Loyola brought himself through the most horrible tortures in order to gain control over his mind and body; but in truth, he was in the process of losing his mind to the control of demons. The torturing of
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his body and mind caused him to have visions; these visions latter became the foundation of Loyolas Spiritual Exercises, which he would take novices through to give them the kind of mind he had. M. F. Cusack gives some insight concerning Loyolas visions:
He flogged his body till the blood came. He fasted until he saw visions, and the more he flogged himself the more visions he saw, and the more visions he saw the more he fasted. It was simply cause and affect. The mind weakened by the weakened body, was no longer master of his God given intellect. He was guilty of intellectual suicide, for he deliberately depraved himself of his mental powers. No wonder if in such a state of mind the idea should come to him of framing a rule [His Spiritual Exercises] which requires the abnegation of Gods best gift to man. A general who was about to engage in an anxious and important campaign would not dream of preparing himself for it by deliberately weakening his intellectual faculties, yet this is precisely what the Spanish devotee considered to be necessary for the success of his enterprise. . . . .It is true he had visions which must have gratified his vanity; but the visions gave no peace to his restless soul. On one occasion he lay for eight days in a trance or swoon; but his awakening did not find him any the happier. He was haunted by demons and distressed by doubts. Probably he believed in his visions, and his demonical apparitions were to him realities (The Black Pope: A History Of The Jesuits, 30, 31).

Edmond Paris gives us insight as to the purpose of Loyola's spiritual exercises:

Ignatius understood more clearly than any other leader of men who preceded him that the best way to raise a man to a certain ideal is to become master of his imagination. We "imbue into him spiritual forces which he would find very difficult to eliminate later," forces more lasting than all the best principles and doctrines; these forces can come up again to the surface, sometimes after years of not even mentioning them, and become so imperative that the will finds itself unable to oppose any obstacle, and has to follow their irresistible impulse. Thus all the "truths" of the Cathlic dogma will have to be, not only meditated, but lived and felt by the one who devotes himself to these "Exercises," with the help of a "director." In other words, he will have to see and relive the mystery with the greatest possible intensity. The candidate's sensitiveness becomes impregnated with these forces whose persistence in his memory, and even more so in his subconscious, will be as strong as the effort he made to evoke and assimilate them. Beside sight, the other senses such as hearing, smell, taste and touch will play their part. In short, it is mere controlled auto-suggestion. Imposing on his (Loyola's) disciples actions which, to him, were spontaneous, he needed just thirty days to break, with this method, the will and reasoning, in the manner in which a rider breaks his horse. He only needed thirty days "triginta dies," to subdue a soul (The Secret History of the Jesuits, 21, 22. Emphasis mine).

Loyolas meditations were undoubtedly demonic experiences, and his spiritual exercises were a means to become demon possessed. It is interesting to notice that what Cusack describes as being the meditative experiences of Loyola coincides well with Pagan
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meditations. This is very significant, because Loyola was cast into the prison of the Inquisition on the charge of being one of the Alombrados or Illuminati (The Black Pope: A History Of The Jesuits, 37). Cusack explains that there is very curious connection between the directions given by Ignatius Loyola in his famous Spiritual Exercises, and the directions which were given to the Buddist novice, on his initiation into the higher mysteries of that creed, and the Alombrados or Illuminati were of distinctly Buddist origin (The Black Pope: A History Of The Jesuits, 37). In other words, the Spanish Illuminatis belief system came from Buddist origins, and Loyolas Spiritual Exercises were very similar to the Buddists; thus, the Inquisition had reason to investigate Loyola. When Loyola finally came to Jerusalem, the Franciscan provincial made Loyola return back to where he came from. The Franciscans had been commanded by the Pope to keep peace in the area, and they saw that Loyolas ambitions would cause political strife (See Durant, The Reformation, 907). In 1524 Loyola had returned to Barcelona, and he then began learning Latin from young schoolboys. Eventually he made his way to Paris at the College de Montaigu then to the College Ste.Barbe. Loyola gathered disciples from these colleges, and he taught them his spiritual exercises. We learn that on August 15, 1534, Loyola, Faber, Xavier, Diego Laynez, Alonso Salmeron, Nicolas Bobadilla, Simon Rodriguez, Claude Le Jay, Jean Codure, and Paschase Broet took vowels to go to the Holy Land, but this did not come to pass (See Durant, The Reformation, 910). In 1537, at Venice, Loyola was influenced by the Theatine priests to focus on helping the Church in Europe; this is where Loyola began to realize his glorious ambitions. Loyola and his group then dedicated themselves to the service of the hierarchical Church. Froom quoting A. J. Wylie says, This militant Company of Jesus, constituted the bull, Regimini Militantis Ecclesiae, of Paul the III in 1540, directed that those who enrolled in this army were to bear the standard of the Cross, to wield the arms of God, to serve the only Lord, and the Roman Pontiff, His Vicar on earth (Wylie. The History of Protestantism, Vol. 2, 386: Cited by Froom in Prophetic Faith Of Our Fathers, Vol. 2, 466). The Purpose Of The Order (The following web sites describe the controversy of an X-Jesuit who exposed the workings of the Jesuit Order: Alberto Rivera - Wikipedia, the free encyclopedia and 12 Most Frequently Heard Charges Against Alberto Answered) What was the purpose of Ignatius new society? The purpose of the Jesuit Order was to recapture all the ground lost to Protestantism. It was the studied aim of the Jesuits to become the masters of the worldto bring all men into submission and subservience to the Roman Catholic Church. The Jesuits became the masters of every conceivable field of knowledge; they climbed the staircase of political power. Indeed they must have had demonic powers giving them abilities. John Ridpath acutely explains the objective of Loyolas order:
The Society of Jesus was thenceforth recognized as the chief opposing force of Protestantism. The Order became dominant in determining the plans and policy of the Romish Church. The brotherhood grew and flourished. It planted its chapters first in France, Italy and Spain, and then in all civilized lands. The
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success of the Order was phenomenal. It became a power in the world. It sent out its representatives to every quarter of the globe. Its solitary apostles were seen shadowing the thrones of Europe. They sought, by every means known to human ingenuity, to establish and confirm the tottering fabric of Rome, and to undermine the rising fabric of Protestantism. They penetrated to the Indus and the Ganges. They traversed the deserts of Thibet, and said, Here am I, in the streets of Peking. They looked down into the silver mines of Peru, and knelt in prayer on the shore of Lake Superior. To know all secrets, fathom all designs, penetrate all intrigues, prevail in all councils, rise above all diplomacy, and master the human race, such was their purpose and ambition. They wound about human society in every part of the habitable earth, the noiseless creepers of their ever-growing plot to retake the world for the Church, and to subdue and conquer and extinguish the last remnant of opposition to her dominion from shore to shore, from the rivers to the end of the earth (Ridpaths Universal History, Vol. 13, 239).

The Jesuit, Malachi Martin, confirms Ridpaths statement concerning the purpose of the Jesuit order. Concerning Protestantism, Martin says:
Their first main targets: the new Protestant churches pullulating throughout Europe. Precisely, the vital issue at stake between the Catholic Church and the leaders of the Protestant revoltLuther, Calvin, Henry VIII of Englandwas the authority of the Roman Pontiff and the preeminent primacy of his Roman Catholic ChurchThe Jesuits carried the battle right into the territories of these papal enemies. They waged public controversies with kings, they debated in Protestant universities, they preached at crossroads and in marketplaces . . . (The Jesuits: The Society of Jesus and the Betrayal of the Roman Catholic Church, 28).

How did the Jesuits achieve such power?

There was no continent Jesuits did not reach; no known language they did not speak and study, or, in scores of cases, develop; no culture they did not penetrate; no branch of learning and science they did not explore; no work in humanism, in the arts, in popular education they did not undertake and do better than anyone else. . . (The Jesuits: The Society of Jesus and the Betrayal of the Roman Catholic Church, 27).

Martin says that the Jesuits went to all continents. What were some of the tactics that were used by the Jesuits to gain converts? W. C. Brownlee tells us:
They were also extremely indulgent to their heathen converts, the Chinese, for instance. They allowed them to continue the worship of their ancestors, and light candles, and burn incense before their images; they imposed on them no other burden than to give to these deceased Chinese the names of the Roman saints, such as St. Peter, St. Paul, St. Mary! These the converts had on their lips, while their hearts homage was given to their ancestors. Thus they converted them by stealth and saved them by deception and idolatry (Secret Instructions Of The Jesuits, 7).

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Concerning the Chinese, the Jesuits had to do little work, for Catholicism has so much in common with Nimrods religion; the Jesuits only needed to change the names: everything else was almost identical. Furthermore, the basis of Loyolas power was in his spiritual exercises from Spanish Illuminism, a system in harmony with Paganism. Thus, in many cultures, Loyola already had a bridge paved for him. Martin explains how the Jesuits gained so much influence over Europe: They had a monopoly in the education of Europe for over two hundred years, and numbered the famous and infamous in their worldwide alumni - Voltaire, Luis Bunuel, Fidel Castro, and Alfred Hitchcock included (The Jesuits: The Society of Jesus and the Betrayal of the Roman Catholic Church, 29. Emphasis mine). Martin elaborates on the extent that Jesuit influence has penetrated civilization even in modern times:
They were the first body of Catholic Scholars who became preeminent in secular sciencesmathematics, physics, astronomy, archeology, linguistics, biology, chemistry, zoology, paleography, ethnography, genetics. The list of inventions and scientific discoveries by Jesuits had filled endless numbers of volumes in the most diverse fieldsmechanical engineering, hydraulic power, airflight, oceanography, hypnosis, crystals, comparative linguistics, atomic theory, internal medicine, sunspots, hearing aids, alphabets for the deaf and dumb, cartography. The list from which these random samples are taken numbs the mind by its allinclusive variety. Their manuals, textbooks, treaties, and studies were authoritative in every branch of Catholic and secular learning (The Jesuits, 29).

If the Jesuits have and are mastering science, this should be a very big eye opener to Christians today that the Jesuits are using technologies that are far more control pervasive and destructive than in the days of Loyola. Edwin A. Sherman, back in the 1800s, foresaw the words of Malachi Martin:
The time will arrive very soon, in which the Company of Jesus will become very solicitous in the human sciences, but without a single application to virtue, the ambition will be to dominate, the overbearing and pride penetrating its soul, to rule alone and no one can restrain them (The Engineer Corps Of Hell; Or Romes Sappers and Miners, 34).

Concerning the progress of the Jesuits, Durant emphasizes: Rarely has so small a group achieved so much so rapidly. Year by year its prestige and influence grew, until, within twenty years of its formal establishment, it was recognized as the most brilliant product of the Catholic Reform (The Reformation, 915, 916). Froom gives an excellent summary of Jesuit expansion into the world:
From 1540, then, the Counter Reformation may be dated. Within fifty years the Jesuits had planted stations in Peru, Africa, the islands of the East Indies, Hindustan, Japan, and China, and before long in the Canadian forests and the American colonies. Their members secured important chairs in universities. They became counselors and confessors to monarchs, and were the most able of all Catholic preachers. By 1615 they had a membership of thirteen thousand. Thus through the Jesuits the Counter Reformation, next to the Protestant Reformation itself, became the most memorable movement in the history of modern times (Prophetic Faith Of Our Fathers, Vol. 2, 464).
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(2) THE COUNCIL OF TRENT The second step that the Counter Reformation of the Papacy took against Protestantism was the Council of Trent. John Dowling tells us:
At the time of Luthers death, the fathers of Trent had just commenced the celebrated council, called at that city by pope Paul III., partly with the professed design of promoting a reform of the abuses in the church, and of the morals and manners of the clergy, which was so loudly demanded; but chiefly for the purpose of rooting out the Lutheran heresy; and, in opposition to the doctrines of the German reformers, of stating and defining with more exactitude and precision than ever before, the doctrines of the Romish church. The opening session of the council of Trent was held on the 13th of December, 1545, and the closing session was not held, till the month of December, 1563 (after several suspensions and intermissions), about eighteen years from its commencement (History Of Romanism: From The Earliest Corruptions Of Christianity To The Present Time: Book 5, Chap. 1, 475).

We should raise the question: What was the foundation of Protestantism? The Foundation of Protestantism was the Bible. Froom tells us that the Council of Trents Discussions Focused On Luthers Positions. What were Luthers positions? (1) that Holy Scripture contains all things necessary to salvation, and that it is sacrilege to place tradition on a level with the Scriptures; (2) that certain books, accepted as canonical in the Latin Vulgate, are apocryphal and not canonical; (3) that the meaning of Scripture is plain, and can be understood without churchly commentary, by aid of the Holy Spirit (Prophetic Faith Of Our Fathers, Vol. 2, 474). In the 4th session of this Council, we are shown the Papacys attitude towards the word of God. In the History Of Romanism, we learn:
In this session, a decree was passed which placed tradition upon an equality with the Scripturesdeclared the books of the Apocrypha to be a part of the word of Godelevated the Latin translation of the Scriptures called the Vulgate, to an authority superior to that of the inspired Hebrew and Greek originals, and enacted severe penal laws against the liberty of the press (Dowling, History Of Romanism, Book 7, Chap. 1, 479).

Dowling then cites the words of the Council:

The sacred, holy, ecumenical and general council of Trent, lawfully assembled in the Holy Spirit, the three before mentioning legates of the Apostolic See presiding therein; having constantly in view the removal of error and the preservation of the purity of the gospel in the church, which gospel, promised before by the prophets in the sacred Scriptures, was first orally published by our Lord Jesus Christ, the Son of God, who afterwards commanded it to be preached
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by his apostles to every creature, as the source of all saving truth and discipline; and perceiving that this truth and discipline are contained BOTH IN WRITTEN BOOKS AND UNWRITTEN TRADITIONS . . . . (History Of Romanism, Book 7, Chap. 1, 479).

What are the UNWRITTEN TRADITIONS of the Papacy? Wylie explains what these traditions are:
We may state, that the traditions which the Church of Rome has thus placed on a level with the Bible are the supposed sayings of Christ and the apostles handed down by tradition. Of course, no proof exists that such things were ever spoken by those to whom they are imputed. They were never known or heard of till the monks of the middle ages gave them to the world (The Papacy: History, Dogmas, Genius, And Prospects: Book 2, 171).

Notice that the Papacy put scripture on an equal par with tradition. Ultimately the Papacy had different ambitions for this parallelism of Scripture with Tradition. Martin Chemnitz (1522 1586), observes the true purpose of Tradition in Trent where he cites the Councils attitude:
The Council of Trent makes scripture of none effect because: (1) Scripture is insufficient, for it does not contain everything that is necessary for faith and godly living; (2) because also in those things which it does contain it is obscure and ambiguous, like a waxen nose or a leaden square . . . . Therefore they say that it is an occasion of strife rather than the voice of a judge, a teacher who cannot speak, a dead letter, yes, a letter that kills, etc (Examination Of The Council Of Trent: Concerning Holy Scriptures Sect. 1, paragraph 5, 46).

Chemnitz then notices an important correlation as it pertains to the UNWRITTEN TRADITIONS of the Papacy:
The Talmudists embellish their fictions by pretending that Moses on Mount Sinai received from God not only what he wrote but also a mystical and secret exposition of the Law, which he neither wrote nor wanted written but handed down orally and recommended that it be delivered to posterity from hand to hand. And they say that both are the Word of God, to be received and respected with equal reverence and devotion. And if the Talmud had not been written beforehand, I would surely have thought that the rabbis had taken this theory over from the papalists and had accommodated it to their traditions. For so great is the similarity that there can be no doubt that both the fictions of the Talmudists and of the papalists concerning traditions have one and the same architect and maker, namely, him who sows and mixes tares with the good seed (Examination Of The Council Of Trent: Concerning Holy Scriptures Sect. 3, paragraph 5, 67).

The Roman Churchthough pretending to honor the scriptures in the Councilin reality was debasing the scriptures and seeking every way to discredit their meaning in the hope that they would be justified in the condemnation of Protestantism. It was simple destructive logic on the part of the Papacy at the Council: Protestantism was basing their beliefs on the Scripture, so the Papacy had to discredit the source. The Papacyin their

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own estimationcan indeed contradict the plain statements of Scripture, because they have a system of unwritten tradition very similar to that of the Jews. The Talmud was one of the primary sources of confusion for the Jews when Christ walked the earth. Jesus contended with the false traditions of the Rabbis when he said, Ye hypocrites, well did Esaias (Isaiah) prophecy of you, saying, this people draweth nigh unto me with their mouth, and honor me with their lips; but their heart is far from me. But in vain they do worship me, teaching for doctrine the commandments of men (Matt. 15:7 9). Coupled with the Papal system of unwritten traditions, which undermine the Bible, the Papacy has even went so far as to canonize Apocryphal books. Why did the Council do this? Dowling explains: the motives of the papists in giving these apocryphal books a place in the canon of Scripture, are abundantly evident from the use which they make of them in establishing some of their unscriptural doctrines and practices (History Of Romanism, Book 7, Chap. 1, 480). Chemnitz acknowledges that this was the scheme of the Papacy:
For these very decrees of the fourth session give out the resounding confession before the whole world that the papalists have in their church many, yes, mostly such things which they can in no way prove, establish, and defend with testimonies and proofs from the canonical Scripture. Therefore they seek other proofs outside of and beyond the Scripture, in order that, when they are pressed and attacked with testimonies from scripture, they may not be compelled to yield to the truth but may have other aids ready for use, a refuge, as it were, to which they may turn (Examination Of The Council Of Trent, exam. 5, 40).

Note: The Papacy had to find a justification for teachings that contradicted the canonical Scriptures, so they sought justification in extra-biblical sources. This is a very important issue, an issue that is covered more in the chapter concerning the counter systems of prophetic interpretation. A Few Of The Doctrines, Which Come From ExtraBiblical Sources Here are some of the important doctrines of Papal Rome that they have justified through extra-biblical sources: We are saved by the giving of alms: Tobit 12:8, 9 says:
Prayer and fasting are good, but better than either is almsgiving accompanied by righteousness. A little with righteousness is better than abundance with wickedness. It is better to give alms than to store up gold; for almsgiving saves one from death and expiates every sin. Those who regularly give alms shall enjoy a full life.

Note the giving of alms is a doctrine related to the sale of indulgences. What are indulgences? Wylie tells us:
Christ suffered more than was required for the salvation of the elect; many of the saints and martyrs likewise have performed more good works than were requisite for their own salvation; and these, to which it is not uncommon to add the merits

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of the Virgin, have been all thrown into a common fund, which has been entrusted to the keeping of the Church. Of this treasury the Pope keeps the key, and whoever feels that his merits are not enough to carry him to heaven, has only to apply at this ghostly depot, where he may buy, for a reasonable sum, whatever he needs to supplement his deficiencies (The Papacy: History, Dogmas, Genius, And Prospects, Book 2, 333, 334).

For emphasis, what is the sale of indulgencies?

In this market, which Rome has opened for the sale of spiritual wares, money is not less indispensable than it is in the emporiums of earthly and perishable merchandise. The price varies, being regulated by the same laws which govern the price of earthly commodities. To cover a crime of great magnitude, a larger amount of merit is of course required, and for that it is but reasonable that a larger sum should be given (The Papacy: History, Dogmas, Genius, And Prospects, Book 2, 334).

We should pray for the dead: 2 Maccabees 12:44 46 says:

For if he were not expecting the fallen to rise again, it would have been useless and foolish to pray for them in death. But if he did this with a view to the splendid reward that awaits those who had gone to rest in godliness, it was a holy and pious thought. Thus he made atonement for the dead that they might be freed from this sin.

We should make incantations: Tobit 6:7 9 says:

Afterward they traveled on together till they were near Media. The boy asked the angel (Raphael) this question: Brother Azariah, what medical value is there in the fishs heart, liver, and gall? He answered: As regards the fishs heart and liver, if you burn them so that smoke surrounds a man or a woman who is afflicted by a demon or evil spirit, the affliction will leave him completely, and no demons will ever return to him again. And as for the gall, if you rub it on the eyes of a man who has cataracts, blowing into his eyes right on the cataracts, his sight will be restored.

The concept of purgatory: Wylie tells us that the Papacy believes in Four Levels of the after life:
Papists have mapped out the other world into four grand divisions. The lowest is hell, the region of the damned. There are the ever-burning fires; there are Lutherans, and all other Protestant heretics; and, in fine, there are all who have died beyond the pale of the Roman Catholic ChurchThe next region in order is purgatoryImmediately above purgatory is limbus patrum, where the souls of the saints who died before our Saviours time were confined, till released by Him, and carried with Him to heaven at his ascensionThe last and remaining region is limbus infantum. To this receptacle the souls of children dying unbaptized are consigned; it being a settled point among the doctors of the Romish Church, that such as die unbaptized are excluded from heaven (The
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Papacy: History, Dogmas, Genius, And Prospects, Book 2, 374).

Concerning purgatory itself, Wylie says:

It is filled with the same fires, and is the scene of the same torments, as the region immediately beneath it, but with this important difference, that those consigned to it remain here only for a while. It is the doctrine of the Church of Rome, that no one enters heaven immediately on his departure. A short purgation amid the fires of purgatory is indispensable in the case of all, unless perhaps of those who are protected by a very special and most plenary indulgence (The Papacy: History, Dogmas, Genius, And Prospects, Book 2, 347, 348).

In other words, Purgatory is one of four places that the souls of men go after death. Can we find such doctrine in the canonical scriptures? No! It is likely that the Papal doctrine of four grand divisions is an elaboration from the following source: Ethiopic Enoch. 22:1 7 depicts a four level underworld for the spirit bodies of the dead:
And thence I went to another place, and he showed me in the west another great and high mountain of hard rock. And there was in it four hollow places, deep and wide and very smooth. How smooth are the hollow places and deep and dark to look at. Then Raphael answered, one of the holy angels who was with me, and said unto me: These hollow places have been created for this very purpose, that the spirits of the souls of the dead should assemble therein, yea that all the souls of the children of men should assemble here. And these places have been made to receive them until the day of their judgment and till their appointed period, till the great judgment comes upon them. I saw the spirits of the children of men who were dead, and their voice went to heaven and made suit. Then I asked Raphael the angel who was with me, and I said unto him: This spirit whose is it, whose voice goeth forth and maketh suit? And he answered me saying: This is the spirit which went forth from Abel, whom his brother Cain slew, and he makes his suit against him till his seed is destroyed from the face of the earth and his seed is annihilated from amongst the seed of men (Cited in R. H. Charles, Apocrypha And Pseudepigrapha Of The Old Testament, Vol. 2).

All these doctrines play a major part in the Papal worship. Because these doctrines cannot be found from Genesis to Revelation, the Catholic Church sought to canonize the books with these doctrines; thus, the Papacy has a justification to continue those things, which are not in harmony with God. At the Council of Trent, The Latin Vulgate [was] put in the place of the inspired Hebrew and Greek Scriptures as the only authentic word of God, from which all translations were therefore in future to be made, and to which all appeals were to be ultimately referred (John Dowling, The History Of Romanism, Book 7, chap. 2, 486 emphasis mine). Not only was the Latin Vulgate elevated to unwarranted exaltation, the Apocryphal writings were placed in this Bible. The Council of Trent declared:
Whoever shall not receive, as sacred and canonical, all those books and every part of them, as they are commonly read in the Catholic Church, and are

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contained in the old Vulgate Latin edition, or shall knowingly and deliberately despise the aforesaid traditions; LET HIM BE ACCURSED (John Dowling, The History Of Romanism, Book 7, chap. 1, 485 emphasis mine).

Note: The following web sites are provided to read an analysis of the Bible: The Latin Vulgate-only View - Article MODERN VERSIONS AND ANCIENT MANUSCRIPTS William Tyndale - Wikipedia, the free encyclopedia The Council of Trent taught that the only Bible that is acceptable is the Latin Vulgate with the intermingled Apocryphal books. The Papacy declared that if anyone does not accept the Apocryphal books with the canonical books, they are ACCURSED. They even went as far as to prohibit private judgment in the reading of Scripture:
In order to restrain petulant minds, the council further decrees, that in matters of faith and morals and whatever relates to the maintenance of Christian doctrine, no one, confiding in his own judgment, shall dare to wrest the sacred Scriptures to his own sense of them, contrary to that which hath been held and still is held by holy mother church, whose right it is to judge of the true meaning and interpretation of Sacred Writ; or contrary to the unanimous consent of the fathers; even though such interpretations should never be published. If any disobey, let him be denounced by the ordinaries, and PUNISHED ACCORDING TO LAW (Dowling, The History Of Romanism: Book 7, Chap. 2, 488)

This Council was notin actualitystaged for the reformation of Papal dogmas, but rather was a Council to justify all of the present falsehoods of the Papal system. The Papal Council in reality was not concerned with reforming themselves, but rather was a Counter Reformation against Protestantism and the Bible that Protestants use. Froom summarizes Trents objectives clearly:
Luthers propositions were condemned by the council. Tradition and Scripture were ostensibly placed on a par, though by implication Scripture is made subservient to tradition through insistence that it be understood only in the light of the tradition of the church, specifically, the unanimous teaching of the fathers. The Latin Vulgate was declared the one authentic version, with the intermingled apocryphal books as canonical. The Scriptures were declared not capable of being understood in and of themselves. Justification by Faith, as it was proclaimed by Luther, was condemned; and no books of religion were to be printed without examination and approval by the church (Prophetic Faith Of Our Fathers, Vol. 2, 475).

According to the Council of Trent, no one is allowed to think for himself; thus, the Holy Spirit has no right to mold individuals through the word of God. The Papacy insists that all men be automatons to her perfidious teachings and power. In essence, this Council declared that all men be automatons to the papists understanding of the Scriptures through the lenses of the APOCRYPHA and the UNWRITTEN TRADITIONS. What is
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the danger of the Council of Trent for us as Christians today? In this council her doctrines became permanently fixed, and in its decrees all her anti-scriptural inventions were embodied (Dowling, The History Of Romanism, Book 7, chap. 8, p. 540. Emphasis mine). Froom tells us: The Council of Trentbeginning in 1545 under Paul III and ending in 1563 under Pius IVcrystallized its actions into decrees that became the permanent law of the Catholic Church (Prophetic Faith Of Our Fathers, Vol. 2, 471. Emphasis mine). Questions: Who were the champions of the Council of Trent, the very Council that forms the basis of Catholic belief today? Who were the champions for taking liberty of conscience away from the world? With precision, Durant reveals who the champions of Trent were:
When at last the Church dared to call that general council to which all Europe had so long looked for the quieting of its theological strife and the healing of its religious wounds, it was to a handful of Jesuitsto their learning, loyalty, discretion, resourcefulness, and eloquencethat the popes entrusted the defense of their own challenged authority, and the undiminished preservation of their ancient faith. The unequaled erudition of the Jesuits soon gave them paramount influence in the debates, and their unbending orthodoxy guided the Council to declare war against Reformation ideas rather than seek conciliation or unity (The Reformation, 916, 928. Emphasis mine).

The Jesuits were the strong-arm of the Council of Trent; they were the champions for the abolition of liberty of conscience. The Jesuits were also the championsas we are going to seeof much more. They are responsible for the largest massacres in Church history; they are responsible for subversive enterprise in governments; they are even responsible for the blindness of many Protestants today. Any Bible believing Protestant should take these facts seriously, for too many Protestants are in a deep sleep concerning these issues. (4, 5) THE INDEX AND THE PERSECUTIONS THAT FOLLOWED. In 1559 Paul IV published the first papal Index auctorum et librorum prohibitorum. It named forty-eight heretical editions of the Bible, and put sixty-one printers and publishers under the ban . . . . In Rome, Bologna, Naples, Milan, Florence, and Venice thousands of books were burned10,000 in Venice in a day (Durant, The Reformation, 924). That the Council of Trent is the most destructive force to come against liberty of conscience should be adequate enough to wake up Protestants, today, as to the real threat that hides in the background of Catholicism; especially, when we consider the fact that the Council of Trent laid the foundation for what is considered normal Catholic dogma today. Many Protestants today have either forgotten or have never learned that the Protestants of the past, who loved the word of God, faced horrible persecutions because of their love of the Scriptures; and who was the sword of Rome against the Scriptures and the Protestants? The Jesuits were the sword! We learn from Nicolini:
The Jesuits reckon it among the glories of their order, that Loyola supported, by a
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special memorial to the Pope, a petition for the reorganizing of that abhorred tribunal. . . . Through his (Caraffa) exertions, and those of Loyola, an edict appeared on the 21st of July 1542, appointing six cardinals commissioners of the Holy See and general inquisitors, with power to delegate their authority to any person they pleased. All ranks of citizens, without exception, were subjected to these inquisitors. Suspected persons were immediately imprisoned, the guilty punished with death, and their property confiscated. No book could be printed or sold without the authority of the inquisitor. This terrible tribunal, in the hands of the relentless and unforgiving Caraffa, spread desolation and dismay throughout Italy . . . . .As sacerdotal ferocity then called to its aid the might of the secular arm, and thus became allpowerful, death assumed a new and more terrible aspect. And he who should invent instruments of torture to dislocate the limbs of the victims with the most exquisite and excruciating pains possible would be rewarded!!! Throughout Italy, and in various parts of Europe, you might have seen, whilst the infernal flames of the pile were ascending, the sinister and diabolical smile of the Jesuits, who were aiming at the increase of their order, under the shade of this allmastering power (History Of The Jesuits: Their Origin, Progress, Doctrines, And Designs, 60, 61, 62).

Durant tells us that:

when Caraffa himself became Paul IV, the institution was set in full motion, and under his superhuman rigor, said Cardinal Seripando, the inquisition acquired such a reputation that from no other judgment seat on earth were more horrible and fearful sentences to be expected (The Reformation, 925. Emphasis mine).

Who was the strong arm of Caraffa? The Jesuits were his strong arm, and their work did not end with Caraffa. The inquisition reached great heights under the work of the Jesuits. The slaughter of St. Bartholomew was one ofif not theworst slaughters of Protestants in history. Between fifty to seventy thousand Protestants were killed. Who was behind this diabolical work? R. W. Thompson reveals:
There is no intelligent reader of French history who is not familiar with the steps taken by this perfidious queen regent, Catherine de Medicis. After the admission of the Jesuits into Paris, to bring about the terrible Massacre of St. Bartholomewan event so closely allied with others, of which they were the undoubted authors, that one must close his eyes not to see the evidence which point to their agency in that infamous transaction. They needed such bloody work to give them the mastery over France; although they have since then been more than once expelled in disgrace from French soil, they have returned again and again to torment her people, who still continue to realize, under the Republic, how unceasingly they labor for the entire overthrow of every form of popular government (The Footprints Of The Jesuits, 113. Emphasis mine).

It is without question that the Counter Reformation was based on the destruction of Protestantism. It is amazing to think that today churches pay very little attention to the foundation of the ecumenical movement that binds Evangelicals and Catholics together. On what basis are they bound together; the Papacy has not changed her decrees since
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Trent. The Papacy, according to the doctrine of infallibility, declares that she has never been in error nor will ever error. Wylie emphasizes:
The infallibility is the iron hoop around the Church of Rome. In every variety of outward circumstances, and amid the most furious conflicts of discordant opinions, that Church is and must ever be the same. Change or amendment she can never know. She cannot repent, because she cannot err. Repentance and amendment are for the fallible only (The Papacy: History, Dogmas, Genius, And Prospects, Book 1, 153).

What does this mean? This means that when the Papacy killed millions of Christians and sought to take away liberty of conscience, she did not error in her own estimation. This means that the Papacy can and will revive persecution when the time is right. Well does the Great Controversy, page 494, point out:
The papal church will never relinquish her claim to infallibility. All that she has done in her persecution of those who reject her dogmas, she holds to be right; and would she not repeat the same acts, should the opportunity be presented? Let the restraints now imposed by secular governments be removed, and Rome be reinstated in her former power, and there would speedily be a revival of her tyranny and persecution.

What is truly frightful is the fact that ecumenism supports our government in allowing more Catholic and Jesuit influence to infiltrate the political structure. Do evangelicals today actually believe with the vanity of fools that if the Papacy has control of America, that evangelicals will still have their religious freedoms to read the Bible and to think with liberty of conscience? As we are going to see in following chapters, evangelicals are working with the Papacy for the overthrow of our liberties.
liberal institutions and civil and religious freedom have no greater enemies than that cunning fraternity; while it is equally true, that although the Jesuits are dreaded and detested knaves, there are few who are thoroughly acquainted with their eventful history, and with all those arts by which the fathers have earned for themselves a disgraceful celebrity I cannot too much impress upon the minds of my readers that the Jesuits, by their very calling, by the very essence of their institution,, are bound to seek, by every means, right or wrong, the destruction of Protestantism. This is the condition of their existence, the duty they must fulfill, or cease to be Jesuits. . .they must be considered as the bitterest enemies of the Protestant faith (Nicolini, Of Rome, History Of The Jesuits, Preface, III, IV, V).

The Structure Of The Jesuit Order To gain more of a concrete understanding of the kind of threat the Jesuits posed, not only to Protestantism in the past, but to Protestantism today; we are going to elucidate on the structure of the Jesuit orderthe very way this system operates.

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General

Provincial Superiors

Individuals

Novices trained to enter triangle

Lady Queenborough demonstrates that the power of the Jesuits is in their structure. The structure of the Jesuits represents an elaborate system of espionage. One man stands at the top, the General; underneath the General is the Provincial; underneath the Provincial are the Superiors; underneath the Superiors are the Individuals. This Constitutes the Jesuit triangle of power (See Occult Theocrasy, 308 311). Queenborough explains that the Jesuits have an elaborate check and balance system:
The superiors and rectors of all houses and Colleges in Europe must report weekly to their provincial on all matters concerning the members of the society and all outsiders with whom they may have had dealings of any sort. The Provincial, for his part, must report monthly to the general, giving him a summary of all details which have reached himself. But, as a check on him, all superiors of houses in his province are to make separate reports directly to the general once in three months, and further to communicate with him. Nor is the general himself exempt from control on the part of the society, lest by any possible error he be unfaithful to its interests. A consultative council is imposed on him by the general congregation, consisting of six persons, whom he may neither select nor remove (Occult Theocrasy, 309, 310).

In essence, the four-fold ladder of the Jesuit triangle keeps the four groups from individually wondering off course from the objective of the Society as a whole. This structure made the Jesuits very organized. There are other names for the Jesuit structure, which indicate their functions. Nicolini demonstrates:
The members of the Society are divided into four classes, the Professed, Coadjutors, Scholars, and Novices. There is also a secret fifth class, known

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only to the General and a few faithful Jesuits, which, perhaps more than any other, contributes to the dreaded and mysterious power of the order. It is composed of laymen of all ranks, from the minister to the humble shoe-boy (History Of The Jesuits, 45).

The Novices are those who first enter the order. They are to go through two years of rigorous training in which they learn discipline. They learn the spiritual exercises (the Illuminism) of Loyola and they have to give absolute obedience to their superiors. If the Novices accomplish the two years of training, they go into the Triangle. The Novices then go into scholastics (the individuals) where they are educated in different backgrounds of knowledge. Then they proceed to the level of being Coadjutors, which consists of being teachers and superiors of the religious houses. The fourth level is providential power over the districts of the houses. These are the Proffessed, and they have the rank to receive Holy Orders to go on missions under the supervision of the General. They must be men of higher learning; they must have an additional four years of theology. Nicolini says: This fourth class, the first in order of power and dignity, may said to constitute, alone, the society (History Of The Jesuits, 50). Durant says: The professed were usually a small minoritysometimes hardly more than a tenthof the entire society (The Reformation, 913). The most destructive work done by the Jesuits was accomplished by the Professed under the Generals command. Queenborough reveals the power of the General:
The general has usually stood towards the Pope much as a powerful grand feudatory of the Middle Ages did towards a weak titular lord paramount, or perhaps as the captain of a splendid host of Free Companions did towards a potentate with whom he chose to take temporary and precarious service; and the shrewd Roman populace have long shown their recognition of this fact by styling these two great personages severally the White Pope and the Black Pope. In truth the society has never, from the very first, obeyed the Pope, whenever its will and his happened to run counter to each other (Occult Theocrasy, Vol. 1, 311).

Cusack tells us:

In Roman Catholic circles it is well known that the Black Pope is the term used for the General of the Jesuits. As the Pope is always robed in white, and the General in black, the contrast is obvious. But those Romanists who do not greatly love the Jesuits, and their number is not limited, use the term as indicating that the Black Pope rules the White Pope (The Black Pope: A History Of The Jesuits, 14).

The Society of Jesus went as far as to believe that their General was a God on earth. This is an institution, which the Jesuits undoubtedly borrowed from the White Pope:
It is true that the Jesuits has his General to whom he gives the obedience of a slave, but the Jesuit believes his General to be as God, so that if the dead voice of God, so to say, in Scripture, seems to conflict with the living voice of God which comes through the General, the authority of the living voice must prevail (The Black Pope: A History Of The Jesuits, 120).
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No constitution, declaration, or any order of the livingnot even the law of Godcan be set up against the general. He occupies the place of God, and must be obeyed, howsoever the peace and welfare of the multitude may be imperiled, or the nations be convulsed from center to circumference. The society of Jesuits must obtain the mastery, even if general anarchy shall prevail, or all the world besides be covered with the fragments of a universal wreck! (The Footprints Of The Jesuits, 59).

The Jesuit, Malachi Martin, agrees that the Jesuit General has great power even in modern times:
By this early spring of 1981, for example, John Paul had already felt the effect firsthand of the enormous power that had accursed over centuries to the Father General of the Society of Jesus. So great is that power in Rome and in the world at large, and so widely is it recognized, that whoever holds the office of Jesuit General also holds the unofficial title of The Black Pope (The Jesuits, 80).

This quote from Martin should be an eye opener to the evangelical world, that Jesuitism still operates and still has the same agendas for Protestantism as in Loyolas day. Unfortunately, as we are going to see when we deal with Jesuit counter interpretations of prophecy, the evangelical world has been subverted; they are in great spiritual darkness as to the reality of Papal warfare. It is inconceivable to many Christiansespecially in Americathat such powers have beenand areworking for the destruction of their liberties. Well does the Great Controversy, page 494, emphasize:
The Constitution of the United States guarantees liberty of conscience. Nothing is dearer or more fundamental. Pope Pius IX., in his Encyclical Letter of August 15, 1854, said: The absurd and erroneous doctrines or ravings in defense of liberty of conscience, are a most pestilential errora pest, of all others, most to be dreaded in a State. The same pope, in his Encyclical Letter of December 8, 1864, anathematized those who assert the liberty of conscience and of religious worship, also all such as maintain that the church may not employ force. The pacific tone of Rome in the United States does not imply a change of heart. She is tolerant where she is helpless, Says Bishop O'Connor: Religious liberty is merely endured until the opposite can be carried into effect without peril to the Catholic world.

Rome cannot defeat America militarily, so she has usedand is usingsubversive elementsthe Jesuitsto infiltrate our government. This will ensure that she gains the power over our liberties from within. Now, let us raise the question for emphasis: Who puts into practice the very serious espionage of the Jesuit order? Queenborough further explains the structure of the Jesuits: There are novices, scholastics, temporal, coadjutors, professed of the three vows, and professed of the four vows (Occult Theocrasy, 308). Queenborough emphasizes: The fourth vow is one of special allegiance to the Pope promising to go in obedience to him for missionary purposes whensoever and whithersoever he may order, a pledge seriously qualified in practice . . . (Occult Theocrasy, 309). Question: What is the extreme oath of the fourth vow of the Jesuits? Extreme Oath Of The Fourth Vow (In Part)
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When a Jesuit of the minor rank is to be elevated to command, he is conducted into the Chapel of the Covenant of the Order, where there are only three others present, the principle or Superior standing in front of the alter. On either side stands a monk, one of whom holds a banner of yellow and white, which are the Papal colors, and the other a black banner with a dagger and a red cross above a skull and crossbones, with the word INRI, and bellow them the words IUSTUM, NECARE, REGES, IMPIOS. The meaning of which is: It is Just to exterminate or annihilate impious or heretical Kings, Governments or Rulers. Upon the floor is a red cross upon which the postulant or candidate kneels. The Superior hands him a small black crucifix, which he takes in his left hand and presses to his heart, and the Superior at the same time presents to him a dagger, which he grasps by the blade and holds the point against his heart, the Superior still holding it by the hilt, and thus addresses the postulant. My son, heretofore you have been taught to act the dissembler: among Roman Catholics to be a Roman Catholic, and to be a spy even among your own brethren; to believe no man, to trust no man. Among the Reformers, to be a Reformer; among the Huguenots, to be a Huguenot; among the Calvanists, to be a Calvinist; among the Protestants, generally to be a Protestant; and obtaining their confidence to seek even to preach from their pulpits, and to denounce with all vehemence in your nature our Holy Religion and the Pope; and even to descend so low as to become a Jew among the Jews, that you might be enabled to gather together all information for the benefit of your Order as a faithful soldier of the Pope. You have been taught to insidiously plant the seeds of jealousy and hatred between communities, provinces and states that were at peace, and incite them to deeds of blood, involving them in war with eachother, and to create revolution and civil wars in countries that were independent and prosperous, cultivating the arts and the sciences and enjoying the blessings of peace. To take sides with thee combatants and to act secretly in concert with your brother Jesuit who might be engaged on the other side, but openly opposed to that which you might be connected; only that the Church might be the gainer in the end, in the conditions fixed in the treaties for peace and that the end justifies the means. You have been taught your duty as a spy, to gather all statistics, facts and information in your power from every source; to ingratiate yourself into the confidence of the family circle of Protestants and heretics of every class and character, as well as that of the merchant, the banker, the lawyer, among the schools and universities, in parliaments and legislatures, and in thee judiciaries and councils of state, and to be all things to all men, for the Popes sake, who servants we are unto death. You have received all your instructions heretofore as a novice, a neophyte, and have served as a coadjutor, confessor and priest, but you have not yet been invested with all that is necessary to command in the army of Loyola in the service of the Pope. You must serve the proper time as the instrument and executioner as directed by your superiors; for none can command here who has not consecrated his labors with the blood of the heretic; for without the shedding of blood no man can be saved. Therefore, to fit yourself for your work and make your own salvation sure, you will, in addition to your former oath of obedience to your Order and allegiance to the Pope, repeat after me: I, _______, Now, in the presence of Almighty God, the Blessed Virgin Mary, the blessed Michael the Archangel, blessed St. John the Baptist, the holy Apostles St. Peter and St. Paul and all the saints and sacred hosts of heaven, and to you, my ghostly father, the Superior General of the Society of Jesus, founded by St. Ignatius Loyola, in the Pontificate of Paul the Third, and continued to the present, do by the womb of the Virgin, the matrix of God, and the rod of Jesus Christ, declare and swear, that his holiness the Pope is Christs Vice regent and is the true and holy Head of the Catholic or Universal Church throughout the earth; and that by virtue of the keys of binding and loosing, given to his Holiness by my Savior, Jesus Christ, he hath power to depose heretical kings, princes, states, commonwealths and governments, all being illegal without his sacred confirmation and that they might be destroyed. . . . .

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I furthermore promise and declare that I will, when opportunity presents, make and wage relentless war, secretly or openly, against all heretics, Protestants and Liberals, as I am directed to do, to extirpate and exterminate them from the face of the whole earth; and that I will spare neither age, sex or condition; and that I will hang, burn, waste, boil, flay, strangle and bury alive these infamous heretics, rip up the stomachs and wombs of their women and crush their infants heads against the walls, in order to annihilate forever their execrable race. That when the same cannot be done openly, I will secretly use the poisoned cup, the strangulating cord, the steel of the poniard or the leaden bullet, regardless of the honor, rank, dignity, or authority of the person or persons, whatever may be their condition in life, either public or private, as I at any time may be directed so to do by any agent of the Pope or Superior of the Brotherhood of the Holy Faith, of the Society of Jesus. (For a more complete example of this Oath, see the following web site: EIPS - The Jesuit Oath Exposed).

After reading this oath, it is not difficult to understand why Nicolini says:
The main difficulty of my subject, as will be readily understood, lies in discovering and delineating the true character of the Jesuits: for, take the Jesuit for what he ought or appears to be, and you commit the greatest of blunders. Draw the character after what the Jesuit seems to be in London, and you will not recognize your portrait in the Jesuit of Rome. The Jesuit is the man of circumstances. Despotic in Spain, constitutional in England, republican in Paraguay, bigot in Rome, idolater in India, he shall assume and act out in his own person, with admirable flexibility, all those different features by which men are usually to be distinguished from each other. He will accommodate the gay woman of the world to the theatre, and will share in the excesses of the debauchee. With solemn countenance, he will take his place by the side of the religious man, at church, and he will revel in the tavern with the glutton and the sot. He dresses in all garbs, speaks all languages, knows all customs, is present everywhere though nowhere recognizedand all this, it should seem (O monstrous blasphemy!), for the greater glory of Godad majorem Dei gloriam (History Of The Jesuits, 2)

The Christian world in the days of Martin Luther, were introduced to the power of the Papacy through the Jesuits, and they felt the wrath of the Papal lust for world domination in the inquisitions. The Jesuits and the Catholic Church have no love for Protestantism. Today many Christians in the evangelical world need to awaken to the reality that the five-fold aspect of the Counter Reformation has not changed. The Papacy has no intention of allowing the worldespecially Protestantismto continue in a path that differs from her control. Many Christians todayespecially those involved in ecumenismthink that writings, such as this course, are odious in nature, and they think that these topics are an attempt to be cruel to other religions. To those who believe those things, we give the following quotation from The Great Controversy, pages 500501:
As the Protestant churches have been seeking the favor of the world, false charity has blinded their eyes. They do not see but that it is right to believe good of all evil; and as the inevitable result, they will finally believe evil of all good. Instead of standing in defense of the faith once delivered to the saints, they are now, as it were, apologizing to Rome for their uncharitable opinion of her, begging pardon for their bigotry.

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A large class, even of those who look upon Romanism with no favor, apprehend little danger from her power and influence. Many urge that the intellectual and moral darkness prevailing during the Middle Ages favored the spread of her dogmas, superstitions, and oppression, and that the greater intelligence of modern times, the general diffusion of knowledge, and the increasing liberality in matters of religion, forbid a revival of intolerance and tyranny. The very thought that such a state of things will exist in this enlightened age is ridiculed. It is true that great light, intellectual, moral, and religious, is shining upon this generation. In the open pages of God's holy Word, light from Heaven has been shed upon the world. But it should be remembered that the greater the light bestowed, the greater the darkness of those who pervert or reject it. A prayerful study of the Bible would show Protestants the real character of the papacy, and would cause them to abhor and to shun it; but many are so wise in their own conceit that they feel no need of humbly seeking God that they may be led into the truth. Although priding themselves on their enlightenment, they are ignorant both of the Scriptures and of the power of God. They must have some means of quieting their consciences; and they seek that which is least spiritual and humiliating. What they desire is a method of forgetting God which shall pass as a method of remembering him. The papacy is well adapted to meet the wants of all these. It is prepared for two classes of mankind, embracing nearly the whole world,--those who would be saved by their merits, and those who would be saved in their sins. Here is the secret of its power.

Conclusions There are many in Christendom that live in a state of mental lethargy, for they have no desire to ascertain the real issues that involve every human being on this planet. The issue, which has been discussed in this chapter, is that the Counter Reformation against the Bible, Protestants, and institutions that support liberty of conscience are in great danger. The Papacy who sought to destroy Protestantism in the days of the Protestant Reformation is still at work, and those in Christendom who think that the Papacy and her Jesuits do not wield much of the power in the world, live in a false dream which they are soon going to awake from. Martin, acknowledges the Power of the Catholic Church and the Jesuits over the world in the present day:
As both papacy and Jesuits know, the effects of their policies go far beyond the confines of the Roman Catholic; even far beyond the nearly one billion Catholic men and women around the world. Almost everything that happens in this war (conflict of interest between the Jesuits and the Roman Catholic Church) bears directly and immediately on the major dissensions that wrack every nation and people in the world. It is involved in the very heart of the rivalry between the United States and the Soviet Union, for example. It bears right now on the fate in misery or happiness of 350 million people in Latin America. It affects the deeply changing public moral and national consensus of the American people; the imminent preponderance in human affairs of the Peoples Republic of China; the fragile persistence of a free Western Europe; the security of Israel; the still rickety promise of a viable Black Africa just aborning. All of these things, separate and unconnected as they may seem, are not only interwoven with one another, but are and will be profoundly influenced by the tides and
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outcome of the global collision between the papacy and the Society of Jesus (The Jesuits, 14 Emphasis mine).

We will close this chapter by stating that the Jesuit Order has and is working to destroy Protestantism and all societies who maintain democratic liberties. They are incendiaries of Popery to destroy that which contradicts the machine of Papal domination. The Papacy ruled the world for centuries in the past, and she intends to rule the world again. The Jesuits have been the Papacys greatest achievement in gaining back the ground that Popery has lost to Protestantism and liberty. There are many in Protestantism, today, who are not heeding the warnings of their impending capture to servitude. They choose to ignore the warnings given to mankind through the Protestant Reformation. In the following chapter, we will see one of the main reasons why far too many evangelicals are blinded to the reality of the Papal quest for world domination. We have analyzed four aspects of the Catholic Counter Reformation in this chapter. In following chapters we are going to see the counter prophetic interpretations, namely, Futurism, and how this system was developed by the Jesuits to subvert Protestantism. Futurism was developed to liquidate Protestantism into a stagnate systemperceiving no danger from Rome; consequently, Protestants would be more amenable to Papal subversions within the United States; thus, the Papacy could conquer the last and greatest champion for liberty.

Works Cited
Brownlee, W. C: D. D. Of The Collegiate Reformed Dutch Church. Secret Instructions Of The Jesuits (New York: American And Foreign Christian Union, 1857) Chemnitz, Martin. Translator, Fred Kramer. Examination Of The Council Of Trent (St. Louis Missouri: Concordia Publishing House, 1971) Cusack, M. F. (Formerly the Nun of Kenmare) The Black Pope: A History Of The Jesuits (London: Marshall, Russell & Co., 1896) Charles, R. H. Apocrypha And Pseudepigrapha Of The Old Testament (Oxford: At The Clarendon Press, 1913), Vol. 2 Dowling, John. History Of Romanism: From The Earliest Corruptions Of Christianity To The Present Time (New York: Edward Walker, 114 Fulton St., 1845) Durant, Will. The Reformation, (New York: MJF Books, 1957, 85) Froom, Leroy Edwin. The Prophetic Faith of Our Fathers (Washington D.C.: Review And Herald Pub. Assoc., 1948), Vol. 2 Martin, Malachi. The Jesuits: The Society of Jesus and the Betrayal of the Roman Catholic Church. (New York: The Linden Press, Simon and Schuster, 1987)

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By D. S. Farris

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The Counter Reformation: The Rise Of The Jesuits

Nicolini, G. B. of Rome, Hsitory Of The Jesuits: Their Origin, Progress, Doctrines, And Designs (London: Henry G. Bohn, York Street, Covent Garden, 1854) Paris, Edmond. The Secret History Of The Jesuits (Ontario, CA: Chick Publications, Translated from the French 1975) Queenborough, Lady. Occult Theocrasy (South Pasadena, California: Emissary Publications, 1933) Ridpath, John Clark. Ridpaths Universal History (New York: Merrill & Baker, 1901) Vol. 13 Translated by Sherman, Edwin A. The Engineer Corps Of Hell; Or Romes Sappers and Miners, (San Francisco, California: Private subscription, 1883) Thompson, R. W. The Footprints Of The Jesuits (Cincinnati: Cranston & Curts. New York: Hunt & Eaton, 1894)

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