WHen the time was now at hand and almost accom­plished, wherein that rare and heauenly man Pau­lus Florenius abandoned that perverse Fraternitie of the Iesuites, and retur­ned from them to the publike Societie of men, and we two were at that instant time walking toge­ther then thus spake Paul vnto me.

Me thinkes Christianus (saith hee) when I consider all Circumstances impartial­ly, comparing them one with another, this our profession of Iesuitisme wherein wee liue is wholly compacted of Superstition, Hypocrisie, and a great deale of dissembled and pretended Sanctitie, being euen devised of the Deuill himselfe in this elder and doating age of the world, purposely thereby [Page 2] to make sale vnto Mankind of all the Errors, toyes and Superstitions of Poperie, and (to vse a homely phrase against my will, but that it is most proper and significant in this case) to take the stinking excrements of Papistrie so odious in their owne nature, and sauouring much more loathsomely at this time, especially wherein they are so often stirred in, by many curious and great Schollers, and by compounding and tempering the same with pretences of Holinesse, and wrapping them vp in a great number of obscurities and subtilties to vent them once more to the whole Christian world for sweet Drugs and Spices of price, and that after such a manner, that they will compell men to bee theyr Chapmen for them to buy whe­ther they will or not. Yea, and the matter is now carried in such sort, that nothing can be discouered in the religion of Poperie, how base, false, and ab­hominable soever, which this Societie presumeth not by some new deuise or other, eyther through blinding the eye of Vnderstanding, or by craftie Conueyances, couering the absurditie and falshood thereof, to make appeare both faire and true. Wherefore I suppose, that it standeth vs much vp­on to consider seriously in what a profession wee liue, least if wee shall neglect to take notice of the falshood thereof now, our blessed Lord and Saui­our himselfe neglect to acknowledge vs for his owne in the day of our generall accompt, and af­terwards, wee may doe at that most excellent Pro­phet IEREMIE commandeth, Flie out of the Mid­dest Iere [...]. 51. 6. of Babel and deliuer euery man his owne Soule.

Whereunto I re­plyed thus: And is it true Paul? Can you admit a thought, that the most Holy and Learned profes­sion in the world at this time, should bee false and hypocriticall? I assure you, I hold this Religion to bee the true Religion, and so consequently that our selues are bound to continue in the same, as in our lawfull Vocation, according to the Doctrine of the holy Apostle, and not to depart a jot there­from, or else all Religions in the world to be false, and by all meanes to be auoyded.

I was of your mind Christianus, said Paul, before I entred into this Profession, and ther­fore I burst violently out of the armes of this flat­tering world (though shee was vnwilling to let me escape out of her clutches) and came running as it were in hast to this Societie of Iesuites, as to the most holy of all professions of Religion, and the most pleasing to GOD (as I supposed) and the most comfortable to mine owne soule.

But now, whereas I expected to find true and vnfeigned Holines therein, Woe is mee, I meet with nothing but meere Hypocrisie and Dissimulation.

And now euen thine owne selfe (O Christian) shalt see apparently that what I haue spoken is not deuised of hatred, or euill will, but that I speake it as a man conuinced in Conscience by the Truth it selfe, and euen enforced thereunto against my will, if forthwith thou doest but search into the depth as I haue done, and into the very foundations of the Societie, and relinquishing all voluntary or (as our Societie termeth it) Holy simplicity and blindnes [Page 4] of heart, thou be guided by the pure light of rea­son, and beholding the same with a sincere vnder­standing, no way for stalled with Iesuiticall Delusi­ons, thou canst take a view of the Cozenage and knauerie thereof: which if thou doest, (as it is my hope that thou wilt;) I doubt not but that thou shalt quickly discerne, by those spirituall foundati­ons which are layd in euery house of Probationers amongst vs for the Education of Nouices, and in­structing them according to the rule of that Socie­tie, that none at all is fitting to bee admitted into this profession, but such onely as haue a propense inclination, eyther by nature, or acquired by ser­uile Education, and suddenly resolued vpon in some sit of astonishment, of heart to hypocrisie and superstition; That is to say, some such man as is well skilled, by an app [...]nt Sanctitie of looke or demureness of Count [...]nce, to make shew in pub­like of his Deuotion (as they tearme it,) which our blessed Sauiour hath commanded to reserue for our priuate Closets, and such a one as praying in publike like a Pharisie at a Fast, can cunningly change the coppie of his Countenance at plea­sure, which manner of behauiour, howbeit in­deed and in truth it bee nothing but Hypocrisie, yet it is stiled by our Societie, Edification forsooth, and Deuotion.

Verily Christian, I doe euery day more and more plainely perceiue, and doe exceedingly be­waile to see, that this is the very foundation where­vpon our Societie is built, nor will my Conscience [Page 5] euer suffer me to bee at quiet, till I haue purged my selfe from these pollutions.

But if so be, that your selfe hauing your vnder­standing forestalled with daily Custome, which is a second Nature, doe not yet perhaps perceiue thus much. I will vndoubtedly proue vnto you by infallible Demonstrations, how you may be able to collect thus much by very touch and feeling, which though it bee the most stupid of all Sences, yet it is the most infallible and hardest to bee de­ceiued.

Indeed, sayd I, Paul, I doe con­fesse that I doe not yet fully vnderstand thus much. Wherefore if you suppose me to be inveloped in a Myst of Iesuitisme, be a meanes I beseech you that I may Discerne, at the least by touching the meaning of these things, whereof you haue now begun to speake.

Well then, said hee, come hither vnto me yet a litle neerer, and by calling thy memory to an accompt, lay thy hand (as it were) vpon all that Sanctity whereof thou hast had experience hither­to, partly in thy selfe, and partly in other Iesuites, and weighing the same deliberately together, with the seuerall dispositions of the people, as they are Italians, Spaniards, French, or Dutch, ingenuous or blockish, free-borne, or base, consider them apart seriously, so shalt thou at last bee resolued. I assure my selfe, that thou hast euer obserued, and tooke notice of more frequent and outward expressions of Iesuiticall Deuotion in Spaniards, and Italians, then in Germans, French, or other Nations, and [Page 6] most vsually in seruile and blockish companions, much more then in free-borne and ingenuous Gen­tlemen.

Now as touching the Spaniard himselfe, you shall find that this Disposition in him, proceedeth meerely from his seruile Education in the Christi­an Religion: For there is in Spaine (as your selfe know as well as I doe) so strict a course taken for inquiry into euery particuler man, touching his profession, at the least of the Romane Religion, and the same is so narrowly watched for flying away, that except the very Sonnes and Children them­selues shall bring a Faggot to the burning of their Fathers, (if once they be adjudged Heretickes) and so become little lesse then the Executioners of their Parents, they are generally reputed Heretickes, and worthy to fry with them in the same flame.

Whereby it is apparant enough, that the Spani­ards of necessitie must be Superstitious, and very frequent in all outward acts of Devotion, and both in life and death Romane Catholiques. Yea, they had need to take heed, that they doe not so much as smell like an Hereticke, when they are rotten in their Graues, least if they haue fallen short in outward testimonies of Religion, they happen to bee suspe­cted touching the Faith, and come to be most se­uerely persecuted to the third and fourth gene­ration.

How then can it bee possiblely, that the Spanish Nation, being borne and bred, educated and in­structed in such infinite slauerie of minde, being al­so by Nature hot and chollericke, should chuse but [Page 7] be most violent, or (if you please to tearme it so) most Devout in his Religion?

Yea, how could the Deuill himselfe if hee were lyable to the Spanish Inquisition, how could hee a­voyd it, but hee must be compelled at all times to transforme himselfe into an Angell of light, and to acquire some habite, at the least to put on an out­side of Romish superstition and seeming Sanctitie? From this Fountaine sprung that Ignatius de Loio­la, who being a Souldier, and by the valour of the French at the seidge of the Castle at Pampeloun, in the Kingdome of Navarre, spoyled for following that profession any longer, and outstripping all o­thers in Superstition, became the Founder of the Iesuiticall Order, by whom hee might in time to come, not onely bee reuenged of the French, but also make a Conquest of all the Christian world besides.

You shall also obserue in Italians, that they are exceedingly frequent in those outward acts of re­ligious Deuotion, and that through a naturall in­clination which they haue to hypocrisie and dissi­mulation, as a Nation which euer hath bin (as ap­peareth by all their antient Monuments and Re­cords) very superstitious, and are to this day incli­nable to worship a multitude of Deities, and mar­ueilous prone to Idolatrie; insomuch, that it may easily be demonstrated, how out of this Cup of Fornication, that people hath powred out many things into Christian Religion, and infected it throughout with deadly poyson. Wherewith the whole Christian world being for the most part in­ticed [Page 8] and deceiued, by the sweetnesse, delitious­nesse, Antiquity, and faire outside thereof; is, in a manner quite inebriated, whiles day by day in the matter of saluation, they resort to a Rabble of Romish Deities, and to a Numberlesse number of Saints forsooth, substituted by the Popes of Rome, in roome of the Heathen Gods, and propounded to be invocated and prayed vnto, and them multiply­ed continually, though not in deed, yet in their names, as also to many Goddesses feminine Saints, amongst whom questionles the Virgin Mary was brought in as in the place of Ceres, whom the Ro­man Matrons in the time of Heathenisme, did most religiously adore with burning tapers, at such time of the yeare as the Feast of Candlemas or Puri­fication of the blessed Virgin was enacted.

Which thing, I am the rather induced to beleeue seeing that for the increase of their Idolatry, this very solemnity was purposely contriued to fall into the moneth of February, that being the selfe same Va [...]ro. lib. 1. de Pop. Rom. vita. Macrob. lib. 1. Saturnal. [...]. 13 Ovid. Fast. 2. 4. time of the yeere the antient heathen Romanes kept their Feast called Februa, offering vp sacrifices for all soules, and for the purging or expiating of the sinnes of the whole City.

For indeed, all the people of Rome, at that time of the yeare (as their owne Writers testifie) was wholly taken vp with making Oblations and Sacri­fices, with lighted Torches and waxen Candles a­bout the Sepulchers of the Dead, for obtaining of rest to the Soules of their friends departed. And finding the Scriptures of God, vnwilling of them­selues to consent to this Idolatry, they haue forced [Page 9] and drawn them thereunto, (as it were) by the head and shoulders, and hauing by chance stumbled vpon one booke or other that seemeth to approue that opinion in some sort, they haue made that booke Canonicall, that so their opinion might bee made altogether an Article of our Faith, in defence whereof, as well as of other points, all the Doctors, (or rather Doddipoles) of the Romane Church doe labour till they sweate againe, but all in vaine, till at the last perceiuing, that they nothing aduantage their cause, by all the new Arguments they can deuise, and rake vp day by day, they retire in the end of all to the traditions of the Church as to their short Anchor and onely safe harbour in that case: When as neuerthelesse, that very tradition it selfe is for the most part (I may safely say altogether) vnderpropped by that great and principall Idoll of Rome, which with its greatnesse doth (in a man­ner) reach vp to heauen. Yea maketh it selfe equall to that euer to bee adored and blessed Trinity, by that triple Crowne it weareth, and that threefold gemiculation which is expected from all such as dare to approach neere vnto him.

Neither indeed, can I suppose that the Germaines and Bohemians, being naturally and of themselues inclinable to true piety, did so easily fall off from the Church of Rome, for any other cause so much as for this; to wit, because in regard of that hone­stie and grauitie of manners which is in them by Nature, they haue euer abhorred & cannot away with to this day a multitude of Idols and Cere­monies, [Page 10] with all that leuity of Minnick representa­tions and superstitions, howbeit indeed they haue defiled themselues for many yeeres together with this Idolatry and inconstancie, being ouerborne by the authority of that Romane Idoll, and that infal­libility of Spirit, which they so bragge that they hold in Feesimple, or at the least haue an euerlasting lease thereof to themselues and their posterities for euer. And though it be so, that some men being caught by our Iesuites, with the glorious names of Hierome, Ambrose, Augustine, Bernard, Thomas Aquinas, & other Saints, do returne to their former abominations, surely they are none but illiterate, and vnexperienced youthes or none of the wisest and knowing men, but rather such as being distra­cted with an importunate and confused rumour, of Learning and Holinesse, are not able to vnder­stand the mistery of this businesse, or to discerne aright of matters in question, nor doe perceiue, that forasmuch, as these Fathers of our Societie haue made the Bishop of Rome an earthly Deity, by ap­propriating vnto him a soueraigne Power, ouer all persons, and an infallibility of truth in doctrine, so in lieu of this their Curtesie to him, this Roman-God-Almighty hath likewise conferred vpon them, and by a free donation entayled vpon them and their posterity the name of holy Fathers, for euer and euer.

And all this only for this purpose that so godly a peece of Doctrine deuised by them, and tending so much to the vpholding of his Fatherhood (I had [Page 11] almost said falshood,) might not seeme any hu­maine deuice, but rather as it were a Divine consti­tution and an Oracle from Heauen: and that him­selfe euermore relying thereupon, might by vertue of his Diuine prerogatiue, haue power to create and ordaine for the whole Christian world, what Arti­cles of Faith hee pleased.

Last of all, who doth not see, that seruile and blockish Companions (for those onely remaine in our Diuision) doe for this very cause both more willingly fall into, and more obstinately maintaine this blockish and slauish Religion, as more natural­ly agreeing to themselues and their inclinations.

But this point I am sure, your selfe vnderstand perfectly, who haue but a few dayes agoe (as you cannot chuse but remember) expressed vnto mee your owne particular griefe, for the rude and bloc­kish qualities of our Collegiates, when you related vnto me not without indignation, that after you returned from Italie into Germany, you were ex­ceedingly molested in mind with Consideration thereof, and did many a time wish your selfe out of this world, rather then to liue to be constrained to doe any thing against your Calling, with this thought, and the experience you had of the truth thereof, did wonderfully weaken and infringe: to wit, that in these parts, there were none obser­ued to enter into or at the least to continue in that Society of Iesuites, but the very Dregs of Man­kind, such as were hardly capable of reason, much lesse of true Piety and Religion: vnto whom neuer­thelesse, because they exceed in number, you must [Page 12] conforme your selfe in all things, if you desire to liue in peace abroad, and enioy any quiet or con­tent at home.

And thus I haue made knowne vnto you, the foundation of our Society, let vs now proceed vnto the body thereof, the estate whereof is easily disco­uered from the originall, as it were, and causes therof. For inasmuch as our Societie w ^ch most im­pudently arrogateth to it selfe the name of IESV, is composed of such a sincke of Hypocrites and su­perstitious persons, it deserueth rather to bee tear­med a Pharisaicall Religion: howbeit (as I haue said) it bee clothed with the most glorious name of IESV, to the end that wretched mortals might henceforth haue the Enemies and Traitors of their owne salvation, not onely lurking vnder sheepes clothing, but also vnder the very ornament of Divi­nity, that by this meanes the very Elect (if it could bee possibly) suspecting no falshood to bee vnder so glorious a name of truth, might bee drawne into errour.

Now the whole body of our society, besides their Father Generall, who is the Head and Coriphaeus of this Order, comprehendeth only these sixe sorts of persons.

The first, those who haue professed 4. vowes.

The second, suchas haue made profession of 3. vowes

The third, are spirituall Coadiutors.

The fourth, are temporall Coadiutors.

The fifth Schollers.

The sixth, Novices.

[Page 13]The professors of 4. Vowes are so called, because that ouer and aboue the 3. common vowes of Po­verty, Chastity, & Obedience, they make a peculiar vow of Obedience to the Pope of Rome, and pro­mise him, that they will disperse and publish the er­rors and superstitions of the Romane Religion throughout all the world, whensoeuer he shall com­mand, Non petito viatico, at their owne cost and charges.

And againe, vnto the Father Generall they vow, Ab negationem honorum, to renounce all honours, forsooth, because they will not be made Cardinals out of the Societie, and yet therein they are made very Cardinals in the Societie, as out of whom onely their Father Generall, who is in effect no­thing else but the Pope of that Societie, must bee e­lected, and vpon whom as vpon hinges, the whole Societie may depend and be turned euery way for aduantage. Which men also may retaine a pub­lique repute of being Learned and Holy men: and so this lying and foolish Societie, whiles it suppo­seth that it auoydeth Ambition, or would bee thought so to doe, falleth headlong into it, not much vnlike those foolish Phylosophers, whom Cicero mentioneth, who by setting their owne Names vpon those Bookes, which they had writ­ten touching the Contempt of Glory, haue there­in foolishly fished for vaine Glory to themselues.

Now those who haue professed three vowes, are as very Byshops in the societie, and whereas in o­ther Orders this degree is not distinguished from simple Priesthood, but as many as are ordained [Page 14] Priests may also be Professors. In this our societie there is a distinction betwixt those two, to the end (forsooth) that this degree may seeme the higher, and more eminent, if many yeares after a man hath beene made Priest he may be admitted to professi­on, as vnto a Byshopricke. By which distinctions they make it appeare vnto vs euidently enough, that they haue conuerted the base shew of Ambi­tion, into a most beautifull and glorious picture, or outside of vaine glory, which might moue all all men liuing with its beautie, and might allure and retaine vnto it selfe, a great number of persons of all estates, and degrees, and of both sexes.

Whereas, if men looking seriously into this out­ward Marke this. forme, and formall outside; and with the piercing eye of true vnderstanding should behold the inside thereof; questionlesse, they might there discouer closely concealed vnder our societie, that second beast which maketh all the world to worship the first. Apoc 13. 12.

For by the first beast, I vnderstand the Byshop of Rome, who in regard of that secular power which he vsurpes, is indeed and in truth that Antichrist whom our society now causeth to bee worshipped almost all the world ouer, and that it must continue to doe so euer lastingly, hath bound it selfe by that their fourth and more peculiar vow.

Now that which our blessed Lord and Saviour Math. [...]4. 22. Apocal. 13. 5. 12. 14. Dan. 12. 7. and his beloued Disciple Saint IOHN, and the Pro­phet DANIELI doe speake, touching the short time of Antichrists raigne, is to bee vnderstood of the last persecution, which shall be, at such time as ☞ [Page 15] that first beast the Pope, shall by that second beast our Societie, in some part haue recouered Germany, Bohemia, and other Kingdomes, lately taken out of their hands, and shall see many other Realmes and Principalities reduced to their obedience by the same. For then shall this society being growne rich, magnifie its owne heart, and rise vp against the King of Kings, and be crushed to peeces without Dan. 8. 25. hands.

Spirituall Coadjutors (vnder which name are comprehended all Priests and professors of Diui­nity or Phylosophy, and all and singular teachers of the inferiour Arts not yet hauing made professi­on) hauing first vowed Poverty, Chastity, and O­bedience, doe assist this beast in peruerting and se­ducing of Soules vnto the first Beast. Wherein as any one shall approue himselfe more apt and in­genious then his fellowes, so is he the more quick­ly admitted by profession to bee a Member of this Monster.

Now those who are called Temporall Coadju­tors, haue charge to prouide for the backe and bel­ly of this Beast, purneying and prouiding for the same and intermedling with all Domesticke busi­nesse,

Lastly, Schollers and Novices are maintained at home, to this end onely, least at any time there might prooue a defect in the Body of this Mon­ster. But that as old eaten limbes shall happen to decay, and fall off, so fresh and new supplies may be still made out of this Storehouse or Seminarie of young Iesuites.

[Page 16]Moreouer, to the end this Idolatry and supersti­tion In the Epistle of Ignatius de Loyola, who is read euery moneth at the Table. may be for euer concealed free from feare of discouerie, and that as it is preserued, so it may bee increased continually, this Beast is accustomed to forestall the vnderstanding of her whelpes, if they haue any, and to bind vp their very sences, admo­nishing or rather Commanding in good earnest, that all things which the Superior shall Command, be performed with blind obedience, and that what­soeuer our superior shall doe, bee passed ouer with blind judgement, without so much as Considering whether it be good and profitable, or hurtfull and damnable, which is enioyned or done, forasmuch as euery such thought taketh away the merit and valour of obedience. In which particuler, our So­cietie followeth the steps of the Canonists those most pernicious flatterers of the Popes, and sedu­cers of the whole Christian world. For these were the onely men, who in times past perswaded all Christian Churches, that the Byshop of Rome was of such Soueraigne power, and authoritie; that albeit, hee should lead the whole world into Dam­nation, Distinct 40. Cap. 51. Papa. no man had power to controle him, no man might be so bold as to demand of him a rea­son for so Deuilish an act.

And euen thus altogether, or rather a great deale worse, doth this Societie of ours instruct her No­uices, teaching that whatsoeuer our Superiours in­ioyneth to bee done or doth himselfe, is not onely not to be questioned (much lesse to be found fault withall) out euer to bee presupposed as holy and In the same Epistle. good, to vse the very words of our Father Ignatius.

[Page 17]And all this onely to this end (forsooth) that all their Foolery, Idolatry, and Superstition, may at length obtaine the name of Holinesse, and bee adored as Ordinances of the Societie.

And now (mee thinkes (I haue brought thee a­bout neere enough to the Knowledge and sensible feeling (as it were) of the summe of our Religion.

Neither doe I doubt, but that now at last, thou vnderstandest how extreamely wee haue deceiued our selues, and bin gulled in making choyce of this kinde of life, and how veniall a sinne wee shall commit, in withdrawing our selues from the same.

These are monstrous and horri­ble things indeed PAVL, and truly in my minde I haue often seene such kind of Monsters in Italy, but I blinding my vnderstanding, as our own con­stitutions doe enioyne vs, did suppose these things to be nothing, but deuises of Sathan, whereby to divert me out of my course, and hauing but once shouldered mee out of my calling, by the losse thereof, to cast mee headlong into euerlasting mi­serie.

Now you, for your part (so farre as I discerne) putting confidence in most abhominable prodi­gies, rather then the strongest arguments, endea­uour to disgrace both our owne first Calling, and the whole Religion of Rome: which thing, if I shall yeeld vnto you as lawfully done, seeing you are but [Page 18] one man in this kind, I see no reason why, the same libertie may not be granted to the particuler Sects of all others that cauill at Religion. Forasmuch, as there is no opinion which may not seeme to bee proued out of holy Scripture, being vnderstood and interpreted by euery man as shall best stand with his particular liking.

But yet considering, that all thy relations tou­ching these Monsters are wonderfull probable, and the other things also most euident, and such as doe convince the sence and vnderstanding, I cannot herein dissent from you, nor indeed may I with safety, seeing I know you to bee as learned and in­genious as our Societie affoordeth any. I will ra­ther endeauour to rouze vp my selfe, and call to ex­act accompt my best vnderstanding in this case, which as you say, is ouerclouded with Iesuitioall de­lusions, and vnfold the most implicite notions of my heart-touching the Societie of Iesuites, that af­terwards you may expresse more at large, what is the very Species, forme, and Character of a Iesuite, whom all the Christian world so much honoureth and adoreth.

And now to the end, that I may after your exam­ple fall out of hand vpon the fundamentall points of the Societie, hearken and I will relate vnto you what strange things I haue seene and obserued in these stranger times.

I did in my younger dayes (I assure you) sup­pose, that the foundation of this Societie was al­together Diuine, and me thought I was no longer conuersant on earth, so soone as I was admitted in­to [Page 19] this societie, as I thinke it is a vsuall thing with all our Nouices, or the greatest part of them to be so affected. For so great is the power of our con­tinued meditations touching diuine subiects, that a man seemeth euer to bee borne a new, not of na­turall parents, but after a peculiar-manner borne a Iesuite in the Societie of IESVS, euen as CHRIST our Redeemer was incarnate by the holy Ghost.

And thus the whole nature of man being in a māner Deified doth witnes, as which doth from that time forward, wherein it hath giuen it selfe to me­ditations of this nature altogether forbeare to pamper and feed the body, abandoneth all societie of the flesh, by whipping and other voluntary af­flictions of the body, restraineth and suppresseth pleasure as a blot of infamy and dishonour, ac­knowledgeth in euery Spirituall brother the I­mage of the Lord our God, as our eighteenth Rule commandeth, and withall abjureth and dispiseth riches, honours and all such things, as by the vul­gar are accounted most excellent and precious.

And this was indeed (without any dissimulati­on) my firme and constant perswasion as touching the societie of Iesuites, in the first yeere of my ad­mission thereunto.

But this other yeere, when by chance I met with our Iapan-Letters, and there amongst other things had read, not without astonishment, that among them of Iapan being our Antipodes, there are cer­taine religious men, whom they call Iamam buxa, or Souldiers of the Vallies, who purposely to at [Page 20] taine an opinion of Sanctimony, doe punish them­selues grieuously, doe watch very much, doe Fast exceeding long, and doe giue themselues wholly to certaine Meditations composed of their owne heads, and that they preuaile so farre by these things, that they are beleeued many times, (as in­spired with an holy instinct) to speake Oracles, and are accounted by all to bee perfect and Holy men; then especially, when as they make no bones of it to kill themselues voluntarily for their Idoll.

When I had (as I said) vnderstood these and ma­ny other like passages out of Letters, written not onely by men of our Order, but also published in Print, I assure you I was amazed, and did so shake as if I had newly fallen from Heauen to Earth.

For vpon a sudden it came into my minde, to thinke that nothing could bee deuised more like to our Religion; and that therefore, it was vehemently to be suspected, least all this our Spirituall course of life should not proue Divine, but Humaine one­ly and Pharisaicall. Forasmuch, as very Idolators and Heathens wanting the light of the Gospel, doe attaine thereunto; and indeed such Heathens, as are said to be wondrous like both in Nature, Man­ners and Disposition, to our most ingenious Euro­pians; I meane our Italians, and Spaniards; so that now it is apparant, that the like Religions haue bin devised and established by men of like natures and inclinations.

And what a strange thing is it, that among those Ethnicks of Iapan, not onely our profession of Ie­suitisme, but in a sort the very entire Gouernment [Page 21] of the Romane Hierarchy may be seene apparantly, founded and established by an Heathen Spirit.

For in the same Letters, it is related, that one chiefe man throughout the whole Empire of Iapan, doth hold the chiefe place of a supreame Iudge in matters Ecclesiasticall, who is little lesse then wor­shipped as a God, and generally reputed so Holy a man, that hee may not be suffered to tread on the ground, and Cōmandeth farre & wide many times vpon occasion, euen contesting with those heathen Princes: Moreouer, this man hath the ordering and making of all the Tundi among them, who are in effect the Byshops of that Nation; albeit, the no­mination of them (as it is reported) be in some pla­ces in the Gouernours power; which Tundi are thereupon, in great and singular esteeme both with high and low, and doe conferre Priesthoods, doe appoint Fasting dayes, and grant Licences for ea­ting of Flesh, to such as vpon Holy dayes goe on Pilgrimage to the Chappels of theyr Saints and Idols.

Yea and further, the sects of the Bontij which a­rise among them, and are nothing else but the Monkes of Iapan, haue no authority or estimation among the people; vnlesse this great man haue ap­proued him by his letters Patents and testimonials: Furthermore, these Bontij are said to inhabite very large and spacious Colledges, after the manner of our Monkes, to liue a single life, to erect an Altar in the middest of their Chappell, wherevpon they place a woodden representation of Amida sitting vpon a golden Rose, very gallant to behold. Also [Page 22] that they haue very great Libraries, with places wherein they eate and drinke together after the manner of our Refectories, and certaine Copper workes which serue them insteed of bels to cal them vp to their houres of prayer.

Againe, euery euening their president or cheife man among them, propoundeth to euery one his particular subiect for his meditations that night: and presently after midnight they doe before the Altar in their Chappell dancing by turnes say ouer their deuotions out of the last booke of Xaca.

Also, that euery morning each of them spendeth an houre in Meditations; that they build faire Cloysters in their chappels for their Fotoquij, who are a certaine sect of religious persons amongst them, that are shauen vpon their heades and chinnes, and doe obserue a great number of holy dayes in the yeere. And yet for all this they write that these Bontij are most base fellowes, in their liues and conuersations and as coueteous as any men liuing vpon Gods earth, and as well acquain­ted with all deuises how to rake vp money. That these Bontij doe make sale vnto the people of many writings vnder their hands, by helpe whereof, the common people are perswaded that they are pro­tected from the Deuill.

Also, that these Bontij haue a custome to borrow money in this world, which they promise to restore with large interest in the world to come, for which they giue the Creditor bils of their hands as secu­rity, which he at the time of his death carrieth with him into the other world.

[Page 23]And lastly, that these Bontij are for the most part the sonnes of Noblemen, in regard that the Nobi­lity of Iapan, being full of Children, do vsually take a Course to procure these sonnes of theirs entered into the Order of the Bontij, for whom they are not able to prouide otherwise.

You might stile these men Christian Monkes, or (if you please) hauing respect vnto their qualities Clergy men and Prelates of the Church of Rome, if euer the light of the Gospell had in any measure shined vpon them before the comming of our men amongst them: or if euer any Christian at all had gone so farre as vnto them, whereby they▪ might haue heard of these things and haue imitated them.

Neither is prayer for their dead wanting among these Iapanezes, howbeit in that they are a little more superstitious then wee. For in the moneth of August, they are obserued to set aside 2. whole daies for Adoration of the Spirits of the Dead. And that a little before Night, they set vp a great num­ber of Lampes and other Lights about the doores of their houses, with much varieties of Paintings and trimmings. That afterwards they walke round about the Citie all night long, partly for Deuotion sake, and partly to looke about them.

Also, that towards the Euening, a great sort of people doe walke out of the Citie to meet the Spi­rits of their Dead friends, now comming towards them▪ as they (forsooth) imagine. When they are at a certaine set place, where they suppose that the Ghosts of their deceased Friends doe meet them; [Page 24] first, they salute them kindly, euen as if they saw them; saying you are heartily welcome, wee haue wanted your good Companie long, I pray you sit downe a while and refresh your selues with some victuals, for wee know you cannot chuse but be wearie.

Then they set vpon Tables (as a banquet for the Ghosts to feed vpon) Rice, Fruits, and other Vi­ands, and when they haue demurred about an houres space, as if they thought it high time to make an end, they invite and intreat them to come home to theyr houses; saying, wee will goe before and prouide some good cheere for you. Also▪ it is obserued, that assoone as these two dayes are ouer, they walke out of the Citie againe both men and women with lighted Torches, to conduct them (forsooth) who are now vpon departing, least they should stumble in the darke or hurt themselues a­gainst any thing.

Yet further it is obserued likewise, that when they returne into the Citie againe, they make a di­ligent search about all their high roomes, and ty­lings of their houses, by casting vp stones thereon, least any of the Spirits (of whom they are in bodily feare) should remaine behind in secret.

Moreouer, it is written from thence, that when those Iaponezes were demanded by our men, why they did set to those Spirits a banquet; they made answere, that they are vpon their way towards their Paradice, which say they, was ten thousand Milli­ons of miles, and was a journey that could not bee ended in lesse then three yeares time; and therefore [Page 25] they tooke vp their resting place there for a while to refresh themselues, and to enable them the bet­ter to hold out to their journeys end.

But in all these things it is obserued, that the Bontij, the Priests and Bishops of Iapan doe all in all, and that there is no family, though neuer so meane, but it must offer one guift or other to the Bontij, for the peace of the soules of their deceased Friends

I Omit for brevity sake, their Holy water, their pots of sweet odours set ouer hot coales to make perfume, their many and large Indulgences which these Bontij doe tender vnto the people, who are frequent at their preachments, and enrich their Cloysters. Their beades to pray vpon, which a great number of the Iapanezes doe daily runne o­uer, not onely within their priuate houses, but pub­liquely also, carrying them about in their hands all ouer the Citty praying to their Amida, and to their Xaca for riches, honours, prosperous health, and e­uerlasting Comforts. All which things verily are so true, that they are both obserued and written by men of our owne Order, and I haue in relating thereof made vse almost Verbatim of that translati­on, which our Father Petrus Maffaeus hath made out of the Italian into Latine.

And this indeed was an opinion of mine, or ra­ther (as my Confessor told me) a temptation of the Devill cast into my mind, touching the Societie of Iesuites and the whole Church of Rome, which, for all that I was hardly able in many dayes to thrust out of my thoughts, by opposing through ejacula­tions [Page 26] of heart (as they terme them) and through fastings with other afflictions of the body, a whole troupe of Arguments of this nature, violently bur­sting in vpon my vnderstanding day and night.

And now before this temptation was well dis­gested and ouercome, behold vpon a sudden there fell vpon me another of the same nature which so handled me, as scarcely it left any life in me; For shortly after it so fell out, that we had the 18. Chap­ter of the third booke of Kings read vnto vs at din­ner time, for our Spirituall repast, wherein is con­tayned the story of the Priests of Baal, and how for the pleasing or appeasing of their Idoll, they had a Custome to cut themselues with kniues and launces till they bled amaine. Which words when I heard our Chaplaine read, for (I confesse) I was not then a Diuine, neither had I euer as then read ouer the holy Scriptures, verily I did tremble and shake all ouer, as if I had beene taken with a sudden fit of an Ague, nor had I any further stomacke to my dinner at that time, as remembring (to be true to you) our owne whippings whereby as well as with kniues & launces we our selues are cruel to our own flesh, many times spilling not a little of our owne blood, and I cannot say, but as these Iapaneze Iesu­ites whom I told you of, that they haue named Ia­mambuxae, some of vs at sometimes become guilty of our owne deaths, I am sure wee spoyle our healths by it. But I feare least these and fiue hun­dred more spirituall doubts, mentioned by me touching the Societie, may bee triviall to bee pro­pounded vnto so judicious and graue a Divine, as [Page 27] your selfe, not being worth your taking notice of. Wherefore letting other passages slip by vs▪ I will be bold to describe vnto you onely two; Holy, and Catholique, that is to say, Italian Monsters and I­dols, the maintenance whereof our Society hath peculiarly taken vpon themselues, and concerning which, I am troubled and haue bin these ten yeares together, how I might make them Holy in my esti­mation, as they are made Catholique long since. Out of which discourse of mine, you shall perceiue your opinion touching the Society of Iesuites and the Romane Church, wonderfully confirmed and established.

The one of these Idols▪ I my selfe haue seene at Rome in the Chappell of S ^t. PETER, which Idoll, men vsually call the Vicar of CHRIST.

And I assure you, when first I saw it, I was of an opinion, that it was either CHRIST himselfe, or surely something more esteemed of then CHRIST; forasmuch, as all the people which floc­ked thither for deuotion sake, so soone as euer they beheld it, set on high on a Throne and supported by the hands of red men like Seraphin-Angels, (least perhaps it might dash its foot against a stone) fell downe instantly vpon their knees beating their brests, and performing such outward acts of De­votion in that kind, as appertaineth to none but God onely.

Oh holy CHRIST, (did my soule then instant­ly cry out in priuate) how long will it please thee to suffer this, that as low as thy selfe being true GOD, hast humbled thy selfe on earth, so high thy [Page 28] Vicar being but a wretched and a sinfull man, shall extoll and aduance himselfe aboue all heauens? That whereas thou hadst no kingdome heere; yea, hast said, that thy Kingdome was not of this world, John. 18. neither woudlst take vpon thee any Kingly Maiesty. Thy Vicar neuerthelesse, should haue right and in­terest in all Kingdomes, and should out strip all Kings and Potentates; yea, euen thee, O King of Kings, in wordly Pompe and heauenly Maiesty of State.

That whereas thy Disciple S ^t. PETER, who is said to haue bin Created the first Pope, would not permit Cornelius the Centurion so much as to fall downe at his feet, much lesse to kisse them; but in­stantly Act. 10▪ tooke him vp, saying; Arise, for I also am a man: his Successor for all that, forgetting him­selfe to bee a man should sit on high, as a very God Almighty, whose feet all men must fall downe at and kisse?

But yet I recalled my selfe by and by, and somewhat pacified my minde with this Medita­tion: Surely, (said I) it is altogether necessary, that the Pope should retaine this his outward Pompe and Maiesty, the better by that meanes to draw vnto him the proud Emperours, Kings and Princes of this world, and to retaine them in true Obedience; as also to dazell the eyes of the vulgar people, to the end that what cannot be done amongst such men by Humilitie, may at least bee brought about by Subtiltie and Poli­cie, that whereas hee is not able to preserue his reputation by testimonies of his owne Holinesse [Page 29] and vertue, as CHRIST and his Apostles and other Holy men haue done, hee may vphold it at least by the outward glory of another, least that whereas the auncient Romanes were in times past Lords of the whole World, if the power of the Bishop of Rome, should not extend it selfe fully both to Heaven and Hell, yea and Purga­torie also, a place deuised for this purpose; the Pope might hap to seeme inferiour to them, or at the least not greater.

That as Iupiter Optimus Maximus, the prime GOD of all among the Romans, is supposed to strike some persons to hell with his Thunderbolt, so the Romane Bishop should haue in like manner, his terrible Thunderbolt of Excommunication, whereby he might make the hearts of all Christians to shake, and might thrust down as many as should but dare to lift vp their tongues against this Soue­raigne power of his, lower then hell it selfe if it could be possibly.

Last of all, that whereas the ancient Romanes being Lords of all the world, had a most honou­rable and stately Magistracie, cloathed in purple, whereof some were Gouernours of the Citie, others ruled as Vice-Royes in forraigne Nations: Euen so the Pope of Rome, should haue not one­ly his Bishops as Princes; but also his Car­dinals as Senators clad in purple, who should bee companions for the greatest Kings, and out of whom alone the Vicar of CHRIST should bee chosen by the very instinct of the Holy Ghost. As if the Holy Ghost should [Page 30] not aswell be tyed to the Cardinals, those base and beastly sinckes of Lust and Ambition, as the Chaire of PETER to the Citie of Rome.

For indeed it is true, that the Holy Ghost hath sayd; That by his goodwill, hee cannot indure to dwell in any but quiet, modest and humble persons, and yet (forsooth) of late, he is euen constrained by compulsion, and (as it were) halfe against his will to reside, wheresoeuer the Church of Rome shall be pleased to confine him.

Howbeit, I must confesse, in this case my Con­science did often tell mee, that they of the Church of Rome haue not beene able to tye the Holy Ghost so close to themselues and their Sea, but that twen­ty and seauen sundry times fayling of the presence thereof, they haue raised those XXVII. Schismes which stand vpon Record in the Chronicles of their Popes: A thing which surely giueth infallible euidence, against their holy Spirit, and causeth all the priuiledges and power thereof, to incurre a just Censure; For alas! what shall wee say? Is it pos­sible, that the Divine Godhead can bee an author of Errour and Dissention?

But when they are held close to this Argument, then they answer; That the Holy Ghost departed not from the Church of Rome, at such or such a time, but onely through the mistake of some, and ambition of others, the Church had gotten a Mon­strous head, hauing sometimes a double, some­times a treble head, but that onely one of the rest was the true and lawfull head of the Church.

Oh, what monstrous spirits haue you, (the Ro­manists) [Page 31] what a monstrous Church? Which can be compelled through Errour and Ambition, to subsist so often and with so many counterfeit Heads? To weare them so many yeares, and to inforce so many poore Christian soules to accept and to beleeue them vpon paine of Damnation for true Heads of the Church, to their owne mistake, the abhomination of all good men, and your owne and their most desperate ruine.

Well, now I perceiue plaingly enough, that this Monster which hath so often had two Heads, and sometimes three at once, may also through your monstrous Lust and Ambition, as easily acquire Seauen heads at once. But this may be sufficient touching the first Monster or Idoll.

The other Idoll I haue seene at Loretto, which the Italians call their Lady of Loretto: And this is a Picture carued (as they would haue men beleeue) by S ^t. LVKE the Evangelist. And for that cause, it is reported to be a worker of wonderfull Miracles. I am not able in words to expresse, in what infinite estimation this Idoll is held, what a report there is all Italy ouer, of the Myracles that it worketh. This is the onely Saint that all Italians haue in their mouth presently, whether they bee amazed with a­ny sudden feare of Death, or taken Sicke with any grieuous disease whatsoeuer.

Vnto this Lady of Loretto, doe all sorts of peo­ple in such cases make Vowes, promise guifts, vn­dertake to goe on Pilgrimage vnto her Temple. And if it so fall out, that any man bee deliuered from any imminent danger, or disease, they pre­sently [Page 32] then cry out a Miracle, a Miracle, and re­solue to performe their promise, and straight wayes they vndertake a Pilgrimage to Loretto.

Vpon these occasions, there is great resort to Loretto day by day out of all the parts of Italy; daily are innumerable Offerings presented at her Shrine, and painted tables hanged vp in her Chap­pell expressing the whole manner of the Miracles. And truely at the first sight thereof, the infinite multitude of Tables did somewhat moue me, and I was of the mind that some Divine essence ruled in that place. But when I came a little to my selfe, vpon serious consideration of all the passages to­gether, I easily discerned, that it was nothing else but meerely the dotage of the blockish people, who being onely guided by outward sence, labour to haue a sensible God, I meane a Deitie, which they might see and feele: For vpon the one hand I obserued, a man pictured vpon the Racke, and valiantly induring all those torments by prayer made to the Lady of Loretto: hard by him was portrayed, a man falling from his Horse, and esca­ping death by a sudden prayer made to the same Lady: On the other hand, you might see a multi­tude of Sicke people miraculously restored to health by calling vpon her Name: Not farre from them, diuers Tables of people of all sorts in a storme at Sea escaping the violence thereof, by a Vow made to the same Lady; with many others of like nature not to be numbred.

Which follies, euen CICERO himselfe, being a diligent obseruer of the Roman Superstitions▪ did [Page 33] in his time seeme to deride in his booke De Natura Deorum, touching the nature of the Gods of the Romanes, wherein making mention of the Philoso­pher DIAGORAS deriding the Roman Deities; hee thus writeth: That when DIAGORAS vpon a time was come to Samothrace, and that a friend of his had tooke ocasion to say vnto him; You Sir, who are of Opinion, that our Gods doe not heare the prayers of their Suppliants, and order humaine Affaires, doe not you obserue by this multitude of painted Tables, how many men by prayer to the Gods, haue escaped the violence of tempests and stormes at Sea and come safe to Land?

It is true indeed, said the Philosopher, heere is a multitude of Tables of them which haue esca­ped; For they are no where painted that haue suffered Shipwracke, notwithstanding, their pray­ers to these Gods in this kinde, and haue perished at Sea.

Which answere of his, was wittie and besee­ming a Philosopher; for thereby hee did euident­ly enough declare, that such people had not bin preserued by the helpe or fauour of IVPITER, or IVNO, or NEPTVNE, or any other of their sup­posed Deities, to whom they had directed their Supplications in this case. Forasmuch, as many others beside, and such as perhaps were honester, and better men then those who escaped, though they had made the same prayers had perished in the waues.

But forasmuch, as all men generally were accu­stomed in any time of distresse to flye by prayer to [Page 36] one or other of those supposed Deities, and that it often fell out, that naturall causes being violently prouoked, and threatning Death, being eyther stopped in the middest of their course, or mitti­gated of themselues, doe vpon a sudden yeeld hopes of deliuerance. Thence is it, that the effect thereof is without any good reason, ascribed to their fained and imaginary Deities.

And euen thus and no otherwise, standeth the case with our people of Italy, in adoring and beleeuing on that Idoll of Loretto, and offering vnto it Tables of Deuotion; because, inasmuch as all Italy almost maketh prayers vnto her, and that of necessitie it must fall out, that by one meanes or other in so great a Multitude of people, some few at the least shall obtaine what they haue prayed for, either through the especiall hand of God, or by the strength of nature; And that na­ture at somtimes euen seemeth to worke a Miracle; all those things, are by these stupi'd and blockish people attributed to their Lady of Loretto; except perhaps men would deny, that in the same manner, and for the same end, the Image of Ceres at a Citie called Enna in Sicilia, as the same Cicero witnesseth, hath made open declaration of her power and Godhead (to vse Tullies owne phrase) by many Miracles and wonders many a time, and full often euen in the desperatest cases afforded vnto her sup­pliants present helpe and remedy.

But these things (as I haue formerly said vnto you) almost none but the vulgar, and such as are like vnto them doe runne after and beleeue.

[Page 33]For euen the more learned of their owne, Phisi­cians, Philosophers, and Diuines also, as many as haue not their mouthes stopped with some Eccle­siasticall preferment, do in their better judgements contemne and deride, not onely these Miracles of Loretto, but euen the very Romane religion it selfe as false and fained, as I easily and apparantly dis­cerned at my being at Naples, where they had at that time obtained some restraint of the violence of the Romane Inquisition.

Yea and moreouer, these Atheists euen to my face derided my name, because it was Christianus, for in the Italian Dialect by the word Christian they are wont to intimate a Blockhead, or silly foolish fellow; which thing (as I conceiue) they doe for this reason, because in their judgement they hold no man fit or inclinable to beleeue the Popish Chi­maraes, but silly fooles and blockheads.

And these are chiefly those things which came into my mind to speake and relate touching the Societie of Iesuites, & the Idols which it more par­ticularly beleeueth in and adoreth, beeing rowzed vp thereunto by your discourse, and beyond all ex­pectation illuminated therewith.

At this word, Paulus looking stedfast­ly in my face, spoke thus vnto mee; I will not (saith hee) henceforth any more enquire after the Causes of so great blindnesse in the Iesuites. I will admit no more excuses. If in thee so great a light of the truth could be depraued by Iesuiti­call Education and almost quite extinct in thee, as [Page 36] I verily suppose it had beene in all likelihood, if God had not sent me hither; What may I ima­gine they are not able to worke in the darke and infatuated vnderstanding of others?

When he had thus said, immediately the watch­word was giuen, that it was time to retire from our walke and recreation and both of vs in priuate retired to our priuate Chambers.

WHat MARCVS CATO sometimes spoke concerning the Romane South­sayers; that hee wondred how they could forbeare to smile vpon each o­ther, so often as they met, may not vnfitly be applyed to the Iesuites: It is a wonder that one Iesuite when hee looketh vpon another doth not straight way burst foorth into a laughing outright, they being amongst themselues priuie to such impostures practised vpon the people. I speake not touching your simpler sort of Iesuites, from whom these more reserued and closer practi­ses of the Societie are altogether concealed, either in respect they are not held wise enough (for­sooth) to bee acquainted with them, or that they are thought too deuout to entertaine them, or else in regard of their short continuance in that So­ciety: for all such are so kept short through seue­rity of Discipline, that not one of them, except [Page 40] hee bee wondrous quicke of sent, can euer smell out in the least measure what knauery is therein practised vnder a shew of Holinesse. My discourse onely toucheth the prime and principall fellowes of that Societie, their Regents, Fathers, Provinci­als, and Generals; all which, are so vniuersally and joyntly tainted with all manner of wicked­nesse, but especially with Whoredome, Couerous­nes, and Magicke, that indeed any reasonable man may thinke it little lesse then a Miracle, if a Iesuite of this ranke meeting such another vpon a sudden, and beholding, as it were, another picture or liuely representation of himselfe, should haue power to abstaine from laughing outright.

I therefore thought it not amisse, considering the premisse [...], to lay open vnto the world some parti­culer passages, and practises of that Society, of the greatest part whereof my selfe haue beene an eye­witnesse, and some part whereof hath been related vnto me by Iesuites whom I am able to name, and will vndoubtedly nominate, if they shall but dare in the least manner to lift vp their tongues against mee, or to contradict what I haue written. And howsoeuer at this time I passe ouer things briefly, and doe onely (as it were) giue you a first draught thereof, I doe purpose in due time (God assisting me) to do it more largely and compleatly, with ex­pression of all and singular circumstances thereun­to appertaining.

First of all then, at my entrance into my Col­ledge of Iesuites; especially, if it be scituated in or [Page 41] neere vnto any large, and populous, and rich place. But alas, why doe I say, if it be built there? (Seeing they haue no Colledges in any poore, meane, or obscure place.) At your first entry I say into such a place or Colledge, take principall notice of the Porter of their Gate, and him you shall find to looke like vnto the very picture of a very Charon, or rather a Cerberus; For the most part you shall obserue him to bee a man of very great yeares, or if he bee younger, hee is a fellow of most approued trust and secrecie. And this is the man, if any such there bee, who is well skilled in all the mysteries of the Iesuites Caball, or reserued Diuinity.

In this fellowes keeping is great store of appa­rell both for Men and Women of euery de­gree and calling. And with this apparell doe the Iesuites habite themselues according to the quallity that euery one findeth himselfe ablest to personate, and so practise wonderfull Impostures in the world. For at sometimes beeing habited like Souldiers very gallant, then walke in the streets and highwayes Whoring and Swaggering in the publike Stewes. At other times in the ciuill habites of Citi­zens, professing themselues to bee of the reformed Religion, they pry vp and downe and listen in Innes, in Play-houses, in Tauernes, vpon the Ex­change, and in all places of publike meetings, wheresoeuer there is any frequent resort, what the people speake vp and downe concerning them, what consultations are abroad, what matter of Action is set a foot in any part. Another while, [Page 42] like Doctors of Physicke, or of the Ciuill Law, with great gold Rings on their fingers, avowing and purposely professing themselues to be Papists; wheresoeuer they know any of the Common sort that is wealthy and hath sonnes, they deuise some cause of businesse with them, and insinuate them­selues into their acquaintance by strange fetches, and in Conclusion doe advise them to bring vp their sonnes in some Schoole or Colledge of Ie­suites, affirming that themselues haue beene Edu­cated by them, and that they haue so profited vnder them, that (God bee thanked) they ne­uer had cause to repent thereof: And sometimes againe apparelled like Noblemen, and compleat­ly attended, they cause Coaches to bee prouided abroad, and frequent the Courts of Princes, as giuing attendance vpon Ambassadors of forraigne States, and serue as Intelligencers to vnlocke the cabinets of great Potentates.

Nay further, I haue knowne them to make shew of being banished persons, and to craue collections amongst Protestant Divines, purposely to learne vnderhand what such men writ against them: yea such were those men for the most part, who so mi­serably deluded so many Reverend men in many places by sinister wayes vnder that habit, furthering the designes of their Societie, and breeding distur­bances in the reformed Congregations: of whom, to the end that all honest-hearted Ministers may be more warie hereafter, I shall tell you hereafter, what proiects at this day the Iesuites haue a foote to this purpose.

[Page 43]But in the meane while perhaps you will say vnto me, whereto, I pray you, serueth so much womens apparell, or what is their end in depositing so much in the keeping of the Porter of their gate. Attend, and I will tell you: No Pander, that euer TIRENCE or PLAVTVS mentioned in their Comedies, was so nimble at the trade of winning pretty wenches, at are the Iesuites at this day, but especially that Porter of their gate whom I mentioned but now.

For, that which the Confessors themselues are not able to wring out of them by Auricular Con­fession in their Churches and Chappels, this fellow knoweth how to winne from them by flattering speeches, with wonderfull pleasing and delightfull toyes, especially if he meete with a poore widdow, or any such silly woman which sendeth her child to the Colledge now and then for an Almes; or with some Laundresse, or Spinster; for bee shee Lotrix, or Petrix, hee will make her a Meretrix. Whom so soone as this base Pander hath once but allured to come to his net, although her apparell bee neuer so old and tattered, yet hee hath gay Gownes enough in store, with accoutrements suitable, wherewith hee can make her both tricke and trimme, which when hee hath so done, hee knoweth how to convey her through many secret passages and by-wayes to his Venerable Maisters, the Fathers of the Societie. And yet he neuer doth this in the day time, but neere vpon the shutting in of the Euening, and then they make away the whole night in Ryot and Luxurie, with reuelling [Page 44] and Dancing, the younger sort and Nouices of the Societie being kept farre enough from Discouery thereof.

For they haue for the purpose certaine Vaults framed like Chambers, and roomes vnder ground as had those ancient Romanes, who first deuised there Stewes in Vaults, whose inclination to all carnall lasciuiousnes was so great, and so bruitish, that the Senate of Rome, fearing the iust anger of their Gods for the same, vtterly suppressed those Lupanaria or publike Stewes.

And thus much for the Iesuites Porter of their Gate: onely I must not forget to tell you this one thing, that if any party who by chance shall come to the sight of such and so great a Wardrobe, doe demand with admiration, what is the end or vse of it, answere is made vnto them, that it is the wardrobe, reserued purposely for acting of Playes: but that is the least part of their intention to my knowledge.

Moreouer, when thou entrest into any of their Churches, make account that thou walkest vnder an heauen of Iron: Bloody Mars is ouer thine head, not that Prince of peace; below thee is the very pit of Hell, and a shop of Tormenters.

I now doe relate in good earnest, what mine owne eyes haue seene; At Prague in Bohemia vpon the roofe of their Churches, are thousands of Iron Bullets, Whips, and fire bals, such as the Bohe­mians vse: vpon the sides are placed pieces of Ordnance, with a great number of Musquets and [Page 45] Harquebushes, with Pikes and Halberts. In the middest, where the Arches meete, are great heapes of huge Bullets of stone▪ And the like preparation haue they also made at Craconia. Nor doe I make question, but that vpon due search their Colledges in other places, would appeare as well provi­ded.

But some man may perhaps make question, to what end Religious men should make such prepa­ration, or what need there can be so to doe. I con­fesse, the matter at the first sight astonished me, and to my best vnderstanding was exceeding strange: but thus standeth the case.

The Iesuites know well enough, that the courses which they haue taken formerly, and now euery day doe take, are so indirect and turbulent, as maketh them odious, to all such as they liue a­mongst; yea, to very Papists themselues, at least to the wiser sort of them, in respect of many things which they haue done both tumultuously, and wickedly, wheresoever they haue got footing in the least manner. For they haue no regard of any, they spare not to roote vp the very Catho­lickes themselues, so that they may pleasure the Popes Holinesse therein, though it were with the betraying of their Countries, and setting the whole Christian world in a Combustion. And therefore because they are in daily feare to bee massacred by those among whom they liue, they make this pro­vident and timely prevention by Warre-like pre­paration.

[Page 46]For indeed, they are afraid (as I my selfe haue heard them confesse) least it might befall vnto them as vnto the Knights Templers, who notwith­standing they were forward enough to serue the Pope at all times, and as good Catholickes as could bee wished in the matter of Religion; yet, for theyr too much Ambition and Couetousnesse, whereby they became insupportable, they were by the consent of all Christian Princes, and not with­out approbation from the Pope himselfe put to the Sword all at an instant, and vtterly rooted out al­most in a moment; as sometimes were the Pythago­rians, those very Iesuites in effect, among the Hea­then, serued throughout Italy, and the Provinces adioyning.

Now the reason, wherefore they doe make choise to lay vp their Armes and munition in their Churches▪ is onely this: For if when any Insurrec­tion or rebellious tumult ariseth in a Province, the Papists come thither to helpe and assist them, by this meanes they haue Armes for them in a readinesse vpon a suddaine: but if any who are of contrary Re­ligion come thither to doe them wrong▪ or to steale any thing from them, they haue munition and stones aboue head, to destroy them withall before they be aware. And is not this (I pray you) he ready way to make the House of Prayer, a Den of Theeues.

And yet by your patience, if you will but attend, I shall relate things more strange and horrible then these, in respect whereof, the things I haue related hitherto▪ may well see me tollerable, I may almost say Innocencie,

[Page 47]Vnder the Pauement of their Church at Gratz, and elsewhere▪ to my knowledge, are Vaults and buildings vnder ground; whereunto, there is no way but by staires, and steps; Here haue they hoor­ded vp (like to that Cacus whom Virgil speaketh of) all theyr prey and treasure, and doe obscurely conceale a world of wealth: so professing pouertie, not onely with publike consent, but also with incre­dible pleasure, suffering the same with admirable pa­tience, and Cursing to the pit of Hell, all such as are poore against their wils, as vnworthy of so bles­sed a Crosse.

But as for this their treasure, for the most part it is so contriued, that it is buried directly and perpen­dicularly vnder their greatest and chiefest or most e­minent and highest Altar, and so they shall be sure that when they Chant Masse, they shall Sacrifice to MARS aboue head, and to MAMMON be­low.

Now furthermore, in their Vaults vnder ground they maintaine a very strange Library, of Cords, Halters, Rackes, Swords, Axes, Iron-pincers, Stockes, Torches, Pillories, and souerall Instru­ments of Torture, wherewith and whereunto poore wretches being tyed fast, are joynt by joynt torne a sunder as many as fall into the hands of these Ty­rants, who are farre more cruell in this kind, then MEZENTIVS or PHALARIS ever were.

Nor are they without a Divels coate, and a long steeple crown'd hat with blacke feathers, a jagged doublet cut and slashed, breeches puffed out and [Page 48] bagged like bellowes, downe to their anckles, such as would euen make a man affrighted to looke vpon them.

But perhaps, he that readeth this Relation, will wonder to what end Religious persons, who pro­fesse themselues the Disciples and followers (as they would haue all men to beleeue) of our most meeke Saviour IESVS, should make such provi­sion. I will resolue you this question also, if you please to attend.

With such instruments as these, doth the Socie­tie captivate the vnderstanding of their Disciples, vnto Iesuiticall obedience. For if in the least mat­ter, they get any hinte of suspition, against any of theyr Novices, that he will not be constant, or that he desireth to escape from them, and that he is like­ly to betray the secrets of their Societie, they clap vp such a fellow, in a faire paire of stockes, and ha­ving macerated him a long time with hunger, and cold, and want of all bodily comforts; at the last, they make an end of him, with some exquisite tor­tures, and killing torments. I doe not belye them. I write nothing but a truth. There was at Gratz, about three yeares agoe, a young man named IACO­BVS CLVSSEVS, a youth of an excellent and pregnant wit; this man did they lay hands vpon, and miserably tormented him, by whipping and scourging, for a matter of no moment, and because hee told them plainely, that hee would renounce their Societie, and complaine publikely (if ever hee got libertie) for this and other such wicked [Page 49] dealings towards him, they clapped him vp into such a Prison, vnder ground, as aforesayd, from whence hee was neuer seene to come out againe aliue.

Nor did any of vs that were Novices, make question, but that hee was made an end of, with most exquisite torments.

Which vnparalell'd piece of tyranny, I purpose in due time to divulge to the whole world, with re­lation of all circumstances, beeing the thing which the poore wretched Clussaeus, had a purpose to haue done himselfe, if hee had not beene hindered and preuented by death.

I shall withall make publike vnto the world, another such piece of Villanie, committed by the Iesuites of Fulda in Germanie, vpon the body of one MARTINVS, whom they stole away most basely from his Parents, who are yet liuing at Mil­tenberg or Milberg.

And how many women thinke you, haue beene deuoured and eaten vp in the same Gulfe? How many young Children slaine? How many young men, that haue beene sole Heyres of very large and ample Patrimonies, haue beene made away by them? I doe not say, I thinke, but I beleeue, and am firmely perswaded, so often as shrikes, and cryes, sighings, and most woefull lamentations, were heard in the night season, the hearing where­of; would put a man into a cold sweat all over, and make his hayre stand on end, though our simpler Novices, beleeued them to bee [Page 50] the Soules of some lately departed, it was nothing but the shrikes and mone of children lately murthe­red, or then a murthering.

Moreover, that the extreame and Diuelish ma­lice of Iesuites, may be in nothing defectiue, they are accustomed diuers times in those their Vaults vnder ground to make the Diuell very fine sport: putting on terrible disguises, they cause some of theyr Novices to be called downe to behold theyr Tragedie, vpon whom they will rush suddainely with an horrible yelling noyse, to make tryall, (forsooth) of theyr courage and constancie.

For if they find any to bee timorous and feare­full, they admit not such a man to the secrets of Magicke, as accounting them cowardly and dege­nerate, but appoint them to some of the inferiour Arts: but such as appeare to bee of bold and vn­daunted Spirits, they take especiall notice of them, and reserue them for serious imploy­ments.

And yet they are not alwayes successefull for all this, as appeared by that which happened at Prague in the yeare 1602. For whereas there were fiue principall Iesuites, who being habited as De­vils made sport with their youth, It so fell out, that there was found to bee a sixth in their company, before they were aware, and hee questionlesse was a Divell indeed, who catching vp one of the per­sonated Diuels in his Armes, gaue him such a kindly vnkind embrace, that within three dayes after, hee dyed of it▪ The fact was common talke [Page 51] at Bake-houses, and Barbershops, and at euery table discoursed vpon, all over Prague.

And yet for all that, the rest of them, as nothing amazed with this Tragicall event, dare still in an height of obstinacio, proceed in that most vn­godly and Diuelish study of Magicke.

Now amongst that whole Societie, the prime man for a Magician, a French Iesuite, whom the King of France himselfe, had in so high estimation, that hee admitted him not onely to his Princely table, but also to familiar conferences in priuate; con­cerning whom, the Iesuites themselues did make their boast, that he had a glasse made by Art Ma­gicke, wherein hee could plainely represent vnto the King, whatsoeuer his Maiestie desired to see: insomuch, that there was nothing so secretly done or consulted vpon in the most private Roome of of any Cloyster or Nunnerie of other Orders, which hee could not easily and instantly discouer, and disclose, by helpe of this his Inchanted, or ra­ther Diuelish glasse.

And indeed it was by the Art and meanes of this Magician Iesuite, that their Societie was confi­dent, that they should bee able to draw on theyr side, one of the most potent Princes of the Empire, albeit a Protestant: forasmuch, as hee was obser­ved to bee somewhat delighted in the Study of Magicke.

Now, as for those whom they take in as Nouices to be instructed in this way, they expound vnto thē those nine hundred Propositions, which PICVS, [Page 52] Earle of Mirandula published at Rome: as al­so the Booke of Iohannes Tritemius, together with a Tract or Treatise touching abstruse or hidden Philosophy, written by Cornelius A­grippa: Likewise Theophrasius, concerning the Constellations and Seales of the Planets, with the Steganographia of I know not what Abbot, and the Art of PAVL to procure Revelations: meaning Saint PAVL, whom they affirme to haue beene instructed in the Art Magicke, and thereby to haue vnderstood such high Revelations and pro­found Mysteries.

Yea, they blush not to affirme, that Saint IOHN was an excellent Magician: Nor doe they sticke to say, that euen our blessed Sauiour CHRIST IESVS himselfe, was a most absolute and per­fect Magician, as mine owne eares haue heard it oftener then once or twice related by some of that Societie, and such as I am able to no­minate.

And thus much for the Iesuites Church: Onely, take this direction along with you; those Vaults and Roomes vnder ground, which I mentioned euen now, those secret conueyances and Circean Dennes, are for the most part contriued to be vnder the Quire or Cloister, not where the people doe walke or stand.

And now when thou shalt passe from their Tem­ple into theyr Studie (for I will say nothing tou­ching theyr Parlour, or Chambers, Refectories, or places of Recreation, instruction of Novices [Page 53] who are newly admitted, and the trayning vp of other Schollers committed to the Iesuites tuition; nor yet touching the Methode and Order of their Studies, but will reserue that for another Dis­course; seeing those passages are for the most part knowne abroad already, being discovered by another.) When, I say, thou shalt enter into their publike Library, thou shalt finde a most exquisite choise of Authors of all sorts, all of them most curiously bound vppe in Leather or Parchment with fillets of Siluer or Gold: and as for such whereof there is daily vse, they are layd in or­der vpon Deskes, fastened with chaines vpon a long table.

But as for the inner Librarie, that is onely re­serued for the Fathers of the Societie: it is free for none but them to goe in thither, and to bor­row thence what bookes they thinke good. Those ordinary bookes, are onely free for the Iuniors of the Societie, nor may they take a sentence out of the rest without speciall leaue obtained from the Regent.

Moreouer, in this first Librarie, are no Hereti­call bookes (as they call them) but onely the Wri­tings of most approued Authors and Catholickes all▪ For they hold any other vnworthy to bee pla­ced amongst them, as fearing perhaps they should infect the rest.

Looke therefore vpon thy left hand, and there thou shalt see the wretched bookes of Here­tickes, (as they tearme them) standing all in [Page 54] Mourning for the faults of their Authors, bound vp in blacke Leather, or Parchment blacked over, with the very leaues thereof dyed in blacke.

Of these, not one of the Fathers themselues may make choyse or vse, without leaue obtained from the Regent before hand: but your inferiour Iesu­ites and younger Novices, may not bee so bold, as to desire the sight of any one of them, except he will before hand, with all virulencie and bitter­nesse, raile vpon, and disgrace the Author, whom hee desireth to see, by some infamous Lybell, and scurrilous Satyricall verse, or writing.

In the middest of these seuerall Libraries, is pla­ced a Study, beeing divided into many Seates di­stinct, and separate one from another, with a blew covering: on the right side whereof, sit the Fa­thers; on the left, the vnder-Graduates; who haue already taken some Degrees vpon them. The o­ther Novices, or ( Fresh-men as wee call them) sit mixt with the fellow-Commoners, that they may take notice of them, and euery man in his turne, beating into them by continuall discourses▪ the sweetnesse and excellencie of the Order of Iesuites; especially, into such as are of the richer sort, or wealthy heyres.

I will say no more at this time▪ as touching theyr Studies, but I will describe briefly, the manner of the Visitation, which euery Provinciall maketh; because it is a point, which as I thinke, and for any thing that I euer read or heard, hath beene neuer hitherto divulged by any.

[Page 55]Now euery Provinciall taketh his Denominati­on from the Prouince, or Kingdome rather, which is committed to his charge, and oversight. His place is to visit the severall Colledges, to take an account of theyr Revenewes, and ouer-see their ex­pences, exactly and punctually: to take notice, what Noble personages doe commit their Sons to the tuition of the Societie, and how many they are in number? Whether there bee not yearely an in­crease of Schollers, as also of their meanes and Re­venewes? Whether there bee any converted from Lutheranisme, and how many such?

If there be no such thing, or if the Popish Religi­on haue lost ground, or if there be any decrease of theyr wealth, he sharpely reproveth their sloath and neglect, and chargeth strictly, that they make an a­mends for the wrong they haue done, and losse they haue receiued in this case. But if they haue bestir­red themselues brauely, and conuerted (as they call it) or rather perverted many Soules to Popery, if they haue beene frugall, and scraped wealth toge­ther, he praiseth them very highly, and extolleth them to the skyes. Moreover, he demandeth, what is the opinion of the Neighbouring Here­ticks concerning them? What bee the projects of the Nobles? What meetings they haue? How ma­ny? And where? What they consult vpon? What they resolue to doe? Whether the Hereticall Prin­ces (as they tearme them) delight to liue at home or abroad? To whom they resort most frequently? What is the seuerall disposition of euery one of them? In what things hee is obserued to take most [Page 56] delight? Whether hee take any care of his peo­ple or not? Whether hee bee a Religious Prince or not? Or rather, whether hee bee not a man, who delights to take his pleasure in drinking, Wenching, or Hunting? Whether hee haue any Catholickes about him▪ or that are neere vnto him? What the people report abroad, con­cerning theyr owne Princes? Whether the Churches of the Adversaries, bee full of resort, or not? Whether the Pastors of those Churches, bee learned and diligent men in theyr place and calling, or otherwise lazie Lubbers, and vnlet­tered? Whether the Profession of Divinitie thriue, in the Neighbouring Vniversitie of Here­tickes? Whether theyr Divines maintaine fre­quent Disputations, and against whom princi­pally? What bookes they haue published of late, and vpon what Subiect?

To these, and sundry such questions, if the Re­gent, and the rest of the Fathers doe answer punc­tually, hee doth wonderfully commend theyr in­dustry and vigilancie.

If hee finde them defectiue in answering to these or any such demaunds, hee reprooveth them sharpely, saying: what meane you my Maisters, doe you purpose, like lazie companions, to vn­doe the Church of Rome? How doe you suppose your slothfulnesse in these waightie affaires, can bee excused before his Holinesse? How is it, that you presume to take these places vpon you, and to manage them no better? What or whom are you affrayd of? Why doe not you buckle [Page 57] vp your selues better to your businesse, and per­forme your places like men? These things (if you had beene such men as you ought to bee) had not beene to doe now. These things should haue beene done long before this time. Doe you obserue the incredible watchfulnesse of the Heretickes, and can you bee lazie? And with these or the like speeches, hee whetteth them on to their dutie.

At the last, he enquireth as touching the schol­lers, fellow-Commoners, Novices, and the rest, how many they are in number? How much euery one hath profited? To what study or delight each one is inclinable? Whether there bee any one a­mongst them that is scrupulous, or vntractable, or not a fit subiect to bewrought vpon. For he adiudg­eth euery such an one fitting to bee remoued from the study of Divinity; except, he haue bin very well exercised in the disputations in Schooles, and haue a very great and good conceit of theyr Religion beaten into him. Moreouer, hee enquireth if they haue any one in the Colledge, who can be conten­ted, for the advantage of the Catholicke cause, to vndertake any laudable attempt, and to spend his blood in the cause, if at any time necessity shall seeme to require it.

And at last, he sendeth away all these informa­tions being sealed vp, vnto the Father Generall at Rome, by whom, they are immediately made knowne to the Pope himselfe, and his Conclaue of Cardinals: And so by this meanes, an order is ta­ken, that there is no matter of Action set on [Page 58] foote, nothing almost consulted vpon, throughout the whole Christian world, which is not forthwith discouered vnto the Pope, by these traytors, that lurke in euery state and kingdome. Also, it is not to be omitted, that the Iesuites are translated by theyr Provinciall, from one Colledge to another, and that for the most part once in three yeares, that so the Provinciall out of theyr severall discoveries, may attaine to vnlocke all the secretest Cabinets of the Prince and State, where he doth reside.

In the last place, I will adde in stead of a Coral­lary, some strange and wonderfull▪devices of the Iesuites, which beeing but of late newly hamme­red in the forge, they haue earnestly endeauoured; yea, and at this day doe labour, tooth and nayle to put in practice by publike consent, for an Inno­vation to be made both in the Church and State throughout the whole Romane Empire. To this end, theyr chiefe and onely ayme is, how to set the Princes of the Empire together by the cares, and by taking off some of the principall Doctors of the Church, to bring the tyranny of the Spaniard, and the Primacie of the Pope, into Germanie. Concerning which very project, I haue heard the Provinciall DEL-RIO himselfe, dis­coursing sometimes, whose plots and Machinati­ons, were such as follow. In the first place, (saith hee) care and paines must bee vsed, to estrange the effections of the Princes of the Empire, one from another.

Now the meanes (sayd he) to effect▪ that is, to worke vpon theyr contrariety of opinions, in mat­ters [Page 59] of Religion: And for this end let the Emperor be incited to make a Declaration, that hee will not grant liberty of Conscience in matters of Religion, except there shall first be a restitution made of such goods, as were taken from the Clergie vpon the treaty at Passaw: for this is a point whereat they will sticke assuredly, and deny it.

Let the Emperor thereupon send his Princes, and demand the same of the Cities of the Empire? They will either obey or deny: If they consent and obey, all is well: If they refuse, let him proclaime them Rebels, and expose them to be seized vpon by the next neighbouring Princes: but still let the matter be so caried, that he be sure to oppose a Lu­theran and a Calvinist, the one against the other.

Moreouer, some deuise must bee found out, that the Duke of Bavaria may fall foule either vpon the Elector Palatine, or vpon the Duke of Wittemberg, for then may the Emperor be easily wonne to pro­claime him Traytor whom the Duke of Bavaria shall distast, and all meanes taken away of making pacification either with Papist or Calvinist for thē; besides, thereby will be raised vnreconcileable diui­sions in the Empire, neuer to be quenched before an highway bee made for the accomplishment of our desires. For the further ripening of which De­signe, the Iesuites vnbethought themselues further of this Stratagem. It will follow (say they) neces­sarily, when any Citie of the Empire shall be pro­claimed rebellious, that euery seuerall Prince will be more ready and willing to serue his owne turne vpon the spoyle thereof, then to admit any other [Page 60] that shall be emulous of the same bootie to preuent him. This for the Generality. More particularly yet, meanes must be found out, to set the Princes of Saxony at difference, that their strength and power may be broken, or at least weakened.

Now that may bee most conueniently effected thus: first, if the Administration of the Primacie of Magdeburg, which now is vacant, bee giuen to the Bavarian Elector of Colen, neither the Marquesse of Brandenburg, nor the Duke of Saxonie, will easi­ly grant theyr consents thereto.

Secondly, if that succeed not according to our desires, there must be some cause pretended, why the Duke of Saxony either doth seeme worthy, or ought to seeme worthy to be remoued from the E­lectorall dignity. For, if in times past, the Princes of the Empire cast downe Wenceslaus, from the Impe­riall Throne, because they had adjudged him a neg­ligent Prince: surely the Emperour may take as just an occasion, to remoue from the Electorall Digni­ty, the Duke of Saxony, who is drunke euery day. And in this respect, let his Imperiall Majestie re­store and conferre that Dignity, vpon the house and family of the Dukes of Weymar, And because these Princes are yet vnder age, let the Administration of that Electorship, be committed to Henry of Brun­swicke, a learned and vigilant Prince. This project being once set a foote, cannot chuse but beget infi­nite distractions, throughout all Saxony, so shall it come to passe, that they shall wast and weary them­selues one against another, and by that meanes, be­come vtterly vnable to withstand a common foe when he shall come vpon them.

[Page 61]And as for the Marquesse of Brandenburge and them of Pomerania, let meanes be vsed to moue the King of Poland who is the Emperors kinsman to covenant with his vncle the King of Swetheland, that they two shall invade and divide Prussia, and Can­ton the same: which thing the Marquesse of Bran­denburge will oppose with all his powers. Now as concerning the Landgraue of Hessen he must be vr­ged and sollicited daily to divide the inheritance e­qually with his vncle Lodowicke and to resigne the gouernment of Hertsfeild to the Bishop of Wirtz­burg: if he refuse to doe so, let him bee proclaymed rebell, and let his inheritance bee assigned vnto his vncle Lodowicke.

Moreouer, as for the Duke of Wittemberge, and the Elector Palatine, they two may with ease be set together by the cares, if the Duke bee commanded to make restitution of some Religious houses, or o­therwise vpon his refusall be proclaimed Rebell, and some neighbouring Monasteries bee assigned to the Elector Palatine, and amongst them one especially, which hee hath bin obserued to haue aymed at long agoe.

And these be those killing proiects of the Iesuites, which I haue heard from their owne mouthes, not without admiration euen to astonishment, and they haue many more of like sort, all which I doe not at this present remember.

Moreouer, there hath beene a Consultation a­mong the Iesuites to send abroad some bold Assassi­nates, who by Poyson or by the Pistoll, may cut off the principall Doctors of the Reformed Churches, [Page 62] fellowes who are so absolute Masters in that trade of Poysoning, that they are able so to infect Plat­ters, Saltsellers, Basons, Kettles, Pots, and Caldrons, and such like vessels of ordinary vse; that albeit, they shall be ten times ouer washed and wiped, yet shall they retaine the power and infection of most deadly and speeding poyson. Wherefore, I hum­bly aduise all godly and religious Gouernours and Ministers of the Church, that hereafter they bee warie, and cautelous how they trust any, but such as of whose fidelity they haue had sufficient triall.

And these things could neuer haue fallen within compasse of mine vnderstanding, nor euer did, be­fore such time as I heard them from the Principals and Heads of the Societie of Iesuites, together with many other particulars, which I held my selfe bound in Conscience to reveale to the world, for the good of my Countrey, and of the Church of CHRIST: which although I haue for the present onely giuen you as in a rude and first draught; yet I purpose, (God willing) in due time, to expresse the same at large, painting them out in their Colours, with circumstances of time, place and persons.

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