A RELATION OF THE LATE JOURNEY of the JESVITES, BANISHED Out of the Kingdoms of Bohemia and Hungaria.  
Anno Dom. 16●0.   

A RELATION OF the late journey of the jesuits banished out of the Kingdoms of Bohemia, and Hungaria.  
FAme (as I suppose) hath sufficiently declared how all the jesuits were sent and banished out of the Kingdoms of Bohemia and Hungaria, that they might never attempt to come again into those Kingdoms hereafter: and this banishment of theirs was after this manner, that if any of those jesuits be found in the two foresaid Kingdoms, wheresoever, with whom soever, of what condition soever he be; and under what pretence soever; according to the definition of the Statutes of either Kingdom, he should pay the just reward of his fact. The poor wretches are excluced, that neither intercession, nor any way devised by art or friend should prevail to bring them in again for ever. Now I come to their going out, why do they go? Being once constrained to departed; they went away willingly, bona voluntas non est agitanda calcaribus, a willing mind needs not the spur. Constrained say you? namely, they would departed for the time of anger willingly. This banishment and casting forth of them, although it brought exceeding much grief and sorrow to their whole Society, even as that same Bore sent by Diana into the corn of Callidonia: yet did it not altogether cast away the spear, but rather followed that same most Godly sentence, (when they shall persecute you in that City, fly into another.) But who do you ask? this was their recreation whereby these wretched students distinguished the intermissions of their studies.  
They do too too much earnestly think that they are to search into these cares, where they may recover a secure, and (as I may say) a healthful place; such as they had left at Bohemia and Hungaria: and see, the event was contrary to their purposes.  
While they went thither in this Bohemian. Hungarian banishment, that at length they might embrace fair Germany, they come, they see, they salute their fellows and brethren. O Germany, how great a wonder wert thou to these banished men at there first entrance, how didst thou yield an allurement to those greedy eyes! they see the goodness of the land: it is most wonderful and remote from all danger: they see the temper of the air; it is most wholesome. There is all sound and perpetual healthfulness.  
What should I speak of the flourishing fields, the high hills, and the unhurtful chaces? I will not speak of the little brooks sliding with a pleasant brink, and the stately kinds of woods and groves. These, these seemed to the Fathers the jesuites most full of a pleasant sweetness: the very midnight, which is wont to be pleasant to all, they made unquiet to themselves. And what would it be (say they) if so precious fleeces of sheep, so many fertile Cities, villages and monasteries; and so good great a plenty of corn, olives, and vine-yards should appertain unto us? Oh brethren, let us make trial, let us use our best cunning: that we may be received first in Germany: afterwards that we may become Lords of it. Behold o Germany, how thou strikest without a bruise, how thou woundest without blood! how quickly and lovingly thou dost drink to these Fathers the cups of their desire and wish! how thou smilest on them! O brethren, these men about to touch the matter to the quick, do put on them (as they are wont,) the prepuce of impudence; they solicit fair Germany with earnest and daily entreaty; that it would afford them a most safe defence against these clouds of banishment.  
They cry out, thou o Germany art the only anchor, which art able to preserve this company, to chase away storms amongst the waves and tempests. India would most bountifully defend us; neither would Italy deny us any thing: but it is an exceeding long journey thither; here the air is most dangerous, that which way soever we turn us, an exceeding great burden of this difficulty is laid upon us.  
We have no small cause to reside elsewhere: but now seeing our passing over hath a little tasted of this land (in which these that are addicted to our fellowship do not live in want) we conclude, that this thing is not done without the divine providence. Also this Germany being better known through a process of time, hath deserved to be a longer time loved of us; and is accounted worthy to be adorned with the garland of our piety, and most faithful instructing. Walk over and over it. O Germany, what is it, that our so many companies do watch in thy towns and houses for thy safety? other lands being let go, we desire thy helping hand, o Germany (say they.) Let the holy Scripture move thee; Secure the needy: Let it move thee, that thou mayst follow mercy; excercise mercy. Neither do we request any great matters, nor things too high, only some monasteries in which we may have meat, drink, and apparel. In these monasteries we will live religiously; we will show our devotion and love towards Germany; and also our especial care in instructing youth. And we, and others with us shall fly with these wings, and shall exceed all humane matters. In the mean time although our innocency shall bring us into a narrower room and fame, yet shall it fly again through all the coasts of Germany; and stain Bohemia and Hungary, unless they become better.  
Of which their wonderful fair persuasion after that the brethren had made an end; the Lords the Delegates of Garmany not long meditating, at last do answer thus. Neither do they dissemble that they also are stirred and heated with that same untimely heat. We have been very attentive to your request (o Fathers): Also we have attentively heard (as is fitting) your causes and reasons, provoking us to provide you settled places amongst us, which truly have been acceptable to us. We would that our answer to you be plain and without colour. For that you extol our beautiful Country, Germany, with all kind of praises, we do take it acceptably: only this we dislike, that you desire to rest with us in this bosom which is proper and belonging to ours. And truly we do very much wonder, that you do not seek out and desire other places fuller of our miracles. For although the air might be most dangerous in Italy, by your saying, perhaps it might be more temperate in Spain, where there be more of your companies; and more of your brethren. Yea there you have your Mecanas himself, who as a Minerva doth preserve you on water, and as an Ulysses doth defend you being in danger of life.  
Do you say that the journey into India is too long? It is shorter into France, where (if your apology may be believed) your companions are of late preferred with new privileges. If you have there so good opportunities, why do you strive to forgo them? Do you say it will be good for us, hurtful to you, to profit us by your piety and information in our studies? It is not expedient for you (o Fathers) if ye determine any thing to be done of you in our right. And if we be not deceived, Germany hath more certain assertions of liberty to think well, than Trecensis heretofore in France (which is commonly called Troy.)  
But we do exceedingly marvel what the cause should be, why in so short a time ye should be cast out of so many stately commonwealths and Kingdoms? Truly all their fields are large books, which we cannot thrust upon you by turning them, but for conference sake only show them as true to the whole world, and of you as yet not refuted We desire that some of you would behold your acts done in England: Certainly the acts of Garnet and of all of you would breathe out some other thing than Innocency: namely, treason, and innovation, of which you were all guilty.  
This one thing you object, (o Fathers) but know this, a deep wound retains a scarce: Ye did not bid farewell to the Venetians against your wills; but perhaps unconstrained.  
You had never gone away by the decree of the Venetian Lords, had not the commandment of Paul the fifth Pope caused you, to whom being the head of the Church, you yielded all humble obedience with due observance: and in this intermission from Religion you adored his Surplice: So obedience alone is the virtue which worketh the other virtues in the mind: and what were it of ye should call him Lord, Lord, and would not do what he saith? Ah how impatient were the Venetian Lords of your departure? How willingly would they have detained you longer, if good words, honours, if moreover new privileges could have prevailed any thing.  
But in sailing we must give ear to our Pilot, in war to our Captain: So that fidelity due to the Pope by the Venetian title hath made you wretched men banished. It is written: He that believeth shall be saved.  
We now talk alone (o Fathers jesuits) and are weakened: we could wish that a Venetian were here who might affirm these things.  
We do add nothing here but what yourselves had in your Apology: that the will of God may be done, who is the King of Kings, and Lord of Lords; from whom as you expect salvation, so also expect just judgement. We do willingly pass over with silence the Belgic fame, declaring what reproachful things, contentions and wicked deeds you have there committed: If in others there be any disgrace and wickedness, in you it is praise and comeliness (as it is in your Apology.)  
We know not what to say, only this we hold, that God liveth, who causeth his Sun to shine upon the good and bad, and raineth upon the just and unjust, and will reward every one according to his works: We do also willingly pass over, why we saw your honest company banished out of France for their faults: we are full of writings to this purpose.  
In brief, ye are accused of treason and slaughter intended against Kings: whose life and blood how you laid in wait for, would have been manifest (more clear than the noon day) had not that same Carmelitane work covered it upon your Martyrs. Hereupon a Catholic within these three years (if I be not deceived) objected fairly unto you that you teach and write commonly, that any man of what condition soever he be, may and aught to kill or slay a King (suppose any King you will) for a certain stipend or pension of money, if he be a Tyrant, or disobedient to your will and sayings.  
This is your practice whereby you prevail much with bad men: whereupon you deservedly worship Henry Garnet, as a Martyr for that his wicked and savage deed, who for it was executed in England.  
We ingeniously confess that which is proper to all Garmans', that our Gallows, gibbets, prisons and all instruments of torture, are full of such Martyrs.  
Let us not cherish a thought of the feigned and lying miracles of such most false martyrs. We do even tremble (as God shall help us) that the Catholic religion should cover such Barbarous, Savage, and most devilish facts; and that it can call and worship such wicked and filthy men as Saints. So much evil was religion able to persuade. Neither were the winds the cause of their expulsion out of those most famous Cities of Hungary, and Bohemia, (we will not speak of Polonia, and Swetia:) These things shall never be forgotten, so long as that winged chariot of Fame shall pass through countries and ages. Yea have been shunners of peace and concord: yea have brought in dissensions, brawls, and treacheries into these kingdoms. All these you do under colour of religion; as that your practice wrought by most fraudulent wiles, and most wicked attempts doth witness. This is it by which you wring yourselves into high places; you flatter the ears of the chiefest men; being most skilful in that matter: And so you cover your indirect going and sitting amongst these Peers with the mantle of religion and piety (with a mischief.) We also understand (o fathers unless you have some other religion than the Catholic) that you also, after your manner do attempt the same: just after the manner of Sorceresses; which while they can do no harm to others, do hurt themselves.  
Amongst these excellent Estates of Commonwealths, you bring in also an innovation: where those same good Catholics are Atheists, Libertines, and simple men, they are commonly called: ye do all for this end, that treacheries and brawlings might be brought in, whereby you might fish in safety for your company. And truly, not the Bohemians, and Hungarians only, but even your Catholics, from elsewhere do object the fame things unto you. Where we certainly suppose this to be in the better part of you; grant us o Lord to speak forth peace in our times: All the turmoils which you cause (your accusers allege) are made for religions sake (under this colour you affect your monarchy amongst the Catholics;) yet notwithstanding they must not be said to be undertaken of the professors of the Gospel at any time, for the cause of religion: O misery; we suffer not our cisterns to be drawn for all, whom we understand you run into.  
For to what end is that plenty? But above all we set before us the present estate only of the Bohemians. The seducers of the common people, say, that here is no talking of religion: o blindness! Let them believe that will; they shall find to their own cost, that religion is our beginning, midst, and end: by which all things done, or to be done, are ruled; or rather in which they are all contained, your following, severe, and harsh proceed with Clostargrab and Braunaro shall afford you one lively example of six hundred.  
Hereupon the Emperor Mathias wrote very precisely in his late letters to the Earl of Bucquoy; Thou shalt deserve excellently well of us, of out Princely house, of religion, and of the Commonweal; if thou wouldst admit of this religion, o Bohemia, and wouldst entertain friendship with the jesuites, thou couldst not have war: The Pope would bless thee; the Spaniard would salute thee, and all the whole Clergy would visit thee. But all these things o Fathers, are vain; unless more weighty matters be behind. For ye proclaim and condemn all for Heretics, which do not obey the Roman Church, and ye teach openly that no credit is to be given to them. In the mean time ye stir up the Peers of this Realm one against another by your diverse ways and devices: ye sow discord between the magistrates and the subjects; and by your unspeakable subtlety ye cause variances in this Empire. By which your deceitful stratagem ye have showed your companions to be most deceitful; that your promises are esteemed as rotten nuts; yea a rustic honesty is better than this your learned malice.  
You promise all things upon oath, but in the end you keep none. And good reason: for what religion doth bind them to the law, whom their own religion and the Pope's Bull do free from all bonds of Law? You make a politic mixture of those things which belong to the honour of God and his word, by saying; As though conscience were not so much to be kept in politic matters. Do not we know these things (good men) we do altogether think with him, That there is no greater deceit in all injustice than is in them, who then, when they most deceive, do it, that they may seem to be good men. And truly, they seem most strange to us enquiring, why faith amongst the jesuits should want followers: Afterward it was told us that it was provided amongst you long ago by a special edict, that any man may provide for other good men by his last will; that faith cannot be said hereditary. All the true professors of the Gospel in the Sacred Roman Empire shall for ever endanger their lives and safety unless they be careful, provident, and watchful in these and such like matters. Good God, was it possible that these things should come to our cares?  
Believe it (o Fathers) even your instruments and means by which you do these things; much more your wicked deeds themselves are known to us.  
You have Sermons; this is a great matter; which like a canker spread abroad: by which also you aim at the end of the Orator, which is, to persuade, and draw others into his own opinion. To these are added your actions and most strange variations in your behaviours and carriages, by which you allure the wayward common people; which do become the seller of victuals a juggler or bawd,  than they become a Pulpit. As the Trecensian judgement in France is of Father Binet.  
Neither have you Sermons only (o Fathers) but confessions also, this is greater: by these the condition of every private house, and of the goodmen of the houses, the secrets of the whole commonwealth or Kingdom, where you live; yea the secrets of the Roman Empire and their neighbours are known to you. By these (we say again) you deservedly domineer over the consciences of men, and by compelling whom you will to unlawful things, you moderate all things by your own reason: because it is written: Whose sins you shall remit, they are remitted; and whose sins you retain, they are retained.  
By this place injust contracts are made with you, commandments, or wicked and turbulent counsels are enjoined with a gentle buzzing, things injustly gotten are kept still: loves and unlawful marriages are not only not broken off, but oftentimes are contracted: In a word, the court is kept here.  
To these truly (that I may speak with you) penitent men may be compelled by the priest. For neither was power granted in vain to the Apostles and their successors by Christ, as well to bind as to lose.  
Lastly, (o Fathers) this is your chiefest device: you have two sorts of disciples here; all for your own use and profit: one of them, murderers of heretic Kings and Peers, as you call them. whom you never cease to incense and animate with all diligence and care, as also with promises of getting perpetual glory, and of escaping Purgatory. Who can here resist so many armed men?  
The other sort of your disciples are the sons of great men, whom while you teach so, that when the perfection of wit in them shall come at length to the top and height of knowledge, you so bind unto you, together with their parents, that you may have sufficient by the help of these, wherewithal you may live, and increase your companies and religion. You instill Logic and Rhetoric into them, that they may be Sophisters. This, that they may defend any doubt, persuade false things, and open the doors to your companions amongst all men. There the truth is overwhelmed with deceitful distinctions sophistications, equivocations, and mental evasions; here it is overwhelmed with a trimness of words, and with a Ciceronean eloquence. And I gave my heart (saith the Preacher) that I might know Wisdom and Learning, and my Errors and folly.  
And not to omit the divinity, which we hear that you reach, you have a singular method therein, (as becometh singular men) by which all of your teaching do expound the Bible philosophically, and Philosophy like Divinity; so that Aristotle may feed on the flower of their youth, Satan may rightly challenge to himself the rest thereof.  
O good jesus, how these wicked men do pretend with their Atheism thy most holy name to the destruction of all mankind? But what boldness and rashness is it of yours (o Fathers)? we will not say impudence, that you should come out of the Pulpit (which was bestowed upon you in Bohemia,) into the Court, and attempt to adminish the weight and worth of his Majesty's letters, by a divers interpretation, and wrested explication of the words? that you read Elias Donat, Cato's Dislikes, the Compendium of Logic, or the Epitome of Rhetoric: when ye disputed the Letters not confirmed by the Pope; wrested from Rodolphus, by the urging & constraining of the Bohemians, that you taught the sum of Physics, the extract of Metaphisiks, a breviary of the whole world; when you said that these letters were not subscribed of all: Lo we swear unto you, that you had still remained in your rest and quietness, if omitting these public, you had contained yourselves in your own private matters, and in the mean time (being so busied) had better indoctrinated the children: So it falleth out as often as any transgresseth the limits of his profession, and so, I know not by what destiny he is justly punished for his curiosity: Nature hath given to all men to be happy, if any knew how to use it. Who also had this saying, Let every one remain within his own fortune.  
Moreover, O Fathers, you have drawn to you wonderful goods: and that you might be still daily more wealthy, you were come to that height, that leaving your priestly function, you were not ashamed to intrude yourselves into the secular government. Hereupon you are proclaimed the subverters of the common good, the enemies and destroyers of the kingdom, which custom of yours seems very feeble. For the Kings of the gentiles bear rule: and they which have power over them are liberal: But you not so, it is your part not to reign, but to use the rod, and to shake the feruloe within the territories of your kingdom. This we think belongeth to you (o Fathers) that we may speak truly. It is one thing to weaken, another thing to entreat, this belongeth to you. It is one thing to obey, another thing to command; that belongeth to you. It is fitting to keep priests in the state of humility and obeisance. We (o good Fathers) but that you go in an outward show and title of holiness, which hath a shadow of virtue; would by these relations call your vile company, wicked, adulterate, to whom it is pleasant to deceive: they had rather have a great name, than a good name: while they cannot be known by their virtues, they desire to be known by their wickednesses. The end of your actions doth declare that, which is, to bring in subjection not only these two Kingdoms, but the whole Roman Empire; yea all the whole world to the Spanish and Romish bondage.  
YEa it is not the least amongst the greevances of the Hungarians, for which you are driven out of that Kingdom, namely that by your helps and persuasion truce is made between the Turks and our men: only that the strength of the house of Austria might be kept whole and sound for the rooting out of all Heretics (as you term them) out of Gremany. And hereupon you stir up a Bishop elsewhere in the City, that he would build a fortress or tower, to the hurt of his potent neighbour; and to the disprofit of all professors of the Gospel. The love of the Dublines elsewhere keepeth no measure amongst the counsellors, whom you disgrace and stain with a Portugallike liberality. Whereupon one professor of the Gospel is exceeding mistrustful to another: and although they seem to incline to friendship, we know not what hand oftentimes doth cause contention. O strife, o cruel strife; o strife sprung from the furies and hell itself. All excellency of true professors of the Gospel is by you trodden down, and (behold the Authors of discord) is come to nothing. This (o Fathers jesuits') is your crafty device; by which you might give from hand to hand the sacred Roman Empire to the Pope and Spaniard as perpetual dictatours, but that Mercury the governor of sleep had lately (although too too late) stirred us up.  
This is your end; who can hope for better means by which you achieve your end? Lucius Mummius taking Corinth reserved not so much as an halfpenny to himself of so many inestimable spoils: you do not thirst after our goods, or liberty, but even after our very blood. Your letters proclaim this, your plots and stratagems in Commataw, and elsewhere do proclaim it. For your auncienter wickednesses in France, and Spain, are odious unto us. Have you not yet heard how some bloodsucker of your own order in the year of our Lord, 1582. spoke? but that we knew it was one of the Emperor's house, we should have sworn it had been written in Caucasus.  
How Germany may safe be held,  
Take my advice (thou Reader mild:)  
O Caesar use thy power, the servants all of Luther,  
With sword, with wheel, with sea,  
With ropes, with fire, eke bemurther.  
We tremble to repeat your filthy Spanish exploits (which is your praise) surely you have thought of that same old saying of yours; If I cannot move the gods above, I will trouble the devils below. So your works are unprofitable, and the work of iniquity is in your hands: your feet do run to mischief, and do make haste to spill innocent blood. These are the things which have caused you to be banished.  
For what would it have been, if the Bohemians or Hungarians, should have contended any longer with words? They said with Cato, moved with the reproaches of a certain man; we have an unequal condition of striving with you: for as it is most easy for you to speak ill, and to hear ill; so it is unpleasant to us to speak ill, and unaccustomed to hear ill. But get ye gone rather ye jesuites, never return into these Kingdoms. So the days of the wicked shall be shortened. And what other remedy is there? Agar and her son Ishmael attempted to stir up strife, dissensions and contentions, also to sow the greatest discord between Abraham and Sara. Can a wise father of a family wink at these things? he can never do it: rather let him cast out the bondwoman with her son. Which thing is done; who can say it is ill done? furthermore the Bohemians are not privy to any fault in your setting forth of shows: unless happily passing by, they appoint a popular action against the act of eiection and banishment: which those crafty and nimble actors, and able knaves do (we speak these things again (o Fathers) lest we too much smart for them) not retained and kept in darkness; but openly restored into the City Prague; and so the air is a fresh infected. In the mean while (not nimble in relating) the Bohemians do wonder at your nimbleness in dancing, accusing nature that she made not you actors and tumblers. The report goeth (for what do we standing any longer upon these) that in times past chastity and continency were amongst the Catholic brethren: we believe it, but in that age: when innocency was honoured, simplicity extolled; and poverty esteemed: now what sink is not more clean than this state of Priests? ye are truly the Fathers of your country: the Bohemians have found your key which you have lost or laid aside: they now behold your effeminate apparel and household stuff. Thus they see, and throughly see now that which so many religious men of you have locked up, who are whoremongers, adulterers, lewd persons, Sodomitical, Parricides, murderers of Kings, disdainful, warre-makers, Atheists, Epicures, malefactors, truce-breakers, tyrants, in a word, who are all wickedness. Ye shall know them by their fruits, as it is written. Where you intrude yourselves, you make yourselves Lords; these, servants, which the Preacher foreseeing, saith; I saw the servants riding, and the Princes walking on foot, like servants. Marriages also are contracted amongst some (of which you are the authors) without the consent of parents: they talk of this in every town, village, and company in Flanders, Italy and Germany. You steal away their eldest sons; France doth witness this. You take away their only sons from their Parents, that ye may afterward be possessors of their goods, and so relieve and help your own companies. And this is your sure Vulcan's shield; by which you were so noted, that Spain did urge you to change these your wicked practices; that the elders of the families might be secure from your invations.  
Pliny (I believe) foreknew this your religiousness; saying, Many do fear an ill report, few an ill conscience. But you deal warily, in that you are not ashamed to teach openly, that you are subject to no government in the world but to the Sea of Rome. Who therefore shall judge you in these coasts? Shall the Pope? Unless the Bohemians and Hungarians by chance do come between: You teach the youth for nothing; but for nothing? This appears by your Religious houses; by the most Princely and stately theatres in them: on which you have Comedies acted, full of a poetical or Heathenish delights; How faith is not to be kept with Heretics; How Evangelicall faith is to be rooted out with Luther and Caluin, and such like things, that you may be the better emboldened, you spend whole days with your Scholars in these delights & pleasures; and the nights also do you pass over on this wise: you are become so brazen faced through these your doings, that shortly you may learn to be quite shameless. Hence it is no marvel that you are Winebibbers, Effeminate, stately, and full of money. Your Scholars bring you Gold as much as they can; that they may never overloade you. Is virtue to begotten after money? We let pass to speak of your companions in certain well ordered Cities; that one example of Father Swares shall suffice you, which we commit to your moist memory in these things. But who are they whom you teach for nothing? Are they poor? truly no; they are Heirs of great riches and large Possessions. These will not suffer your Society to want for riches. We wonder that you know not these things. You know many things, and do you not know yourselves? The sum of Philosophy bids; Know thyself. So no man knoweth how much he knoweth not. You read Danus in Terence, but you do not see how you disturb and confound all things. You read of the Giants in Virgil; but how you yourselves do wage War with heaven and all the gods, you do not know. You read of the Cyclops in Euripides; but you see not how you fear neither God nor man. Truly it is more than Cymmerian darkness you are in; unless you happily imitate Socrates, who knew only this, that he knew nothing. But why do we prosecute these things with style and words? One thing we add of those huge ones, before we bring in the Conclusion. You jesuits were mere Aeoluses, who sent your boisterous Northern and Eastern winds upon this age, and the whole Roman Empire: that you might only obtain the most cursed end of your Sect; namely, the Monarchy of the whole world, and subject all the Kingdoms of the World to the Sea of Rome. Hence do troubles compass us about like unto Numida, and new waves amongst the surges. O when shall we be in that pure and certain calm, which you have covered with clouds, that shortly will cause a tempest. The ashes which you spread abroad seem to return to you, ready to burn up your Society. The holy Scripture saith, In the multiplying of the wicked, wickedness shall be multiplied, and the just shall see their falls. But that we may make an end of these things which we say by the report of others, do not think (O Fathers jesuits) that we would hurt any of your Society hereby; for they are not ours: but such as long since were objected against you by the whole world: which things, because you have not answered; I thought good to move, not for upbraiding, but for conference sake.  
It is not possible (me think) that Religion and so many wickednesses should dwell together in one College: which if you should suffer to reside upon you, surely we would say that you are the worst of all that go on two feet: whose bodies are hardened with so many scars of villainy and wickednesses, that there is no room for another stroke. But, though we know no other by you, yet we hope better. For whither you go; you imitate the Novensilian gods. Do you make speeches? your lips are besmeered with Ciceronian eloquence. Do you laugh? the Graces seem to be in your eyes. Do you pray? All the Martyrs are beheld in your countenances. Do ye line? you are chaster than the Monks of Syria, called Escenor: so that if you should chance to see dogs and bitches together in the street you would turn away your faces like Clotomicus; for they that have honest minds have tender foreheads, as Simocus writeth. You are more abstinent from Wine, than Fulgentius, sometime Bishop of Ruspanary: you do almost go beyond Elias who lived in the Wilderness near the Brook Carith. What are Paul the first Hermit, Antony, Hillarion, Patroclus; and others, in their austere solitary lives, which are marriages in respect of your austesterity? Will the world needs be deceived? Let it be gulled, we speak sparingly of your praises, lest those truths we tell should be blotted with a suspicion of flattery: we could not choose but set down the things  that it might appear what opinion Germany hath of you, and that we might hold you no longer pining in suspense of expectation, if you be not guilty of the aforesaid knaveries, surely there must be some secret aversation, or contrariety of nature which made these Countries spew ye out, as some men's stomaches do Cheese, or Fish, or Oil, which proceeds not of any known cause, but from a certain Antipothy of nature: whereof in imitation of Marshial the Poet we may say: 
I love thee not O jesuite,  
The cause thereof I cannot write:  
But this I wots, I love thee not.   
Grave Fathers we can say no more to this unless there be some strange & hidden disease in ye: 'tis wonderful what should be the reason why all true Germans should openly profess, that all Cities & Towns are desperately sick where there be any nests of jesuits: surely there must be some contagious disease that sticks to your Companies, or else you are tormented with some other maladies of the Stone or burning Fevers, or turmoiling of your loins, else why are found in your colleges, such groaning chairs as women use in Childbirth. Homer tells of of one that was angry because Thirsites sat in council among the Princes, & shall we be so patiented to suffer those to dwell among us that are overrun with I know not what scurvy foul evil? Surely, it were fit that all of your rank were swept out of all Germany, then be let in adores where they have been once fairly rid of ye. Why should Germany let ye set footing in more places than ye have already, the Monistary which you seek are profitable for our Churches & schools which are not to be rob that you might enjoy them. It should go very hard with us if your Lettine should be song amongst us, we mean that Litany by which ye song to death two Popes, Clement the 8. who in the disputation concerning Grace did set you out in your colours; and Sixtus the fift who was your professed enemy: if ye will not deal so with us, we will afford ye our counsel and help, but upon this condition, that ye keep yourselves within the limits of your Schools, and affect not hereafter the intermeddling of State matters.  
Augustus Caesar might be your Prtrone, who though he were a man made of the best mould, yet often wished his own quiet & desired to be vacant from the affairs of government, that he might live to himself, and to the Muses: why should not your great spirits do so? and let Kings handle their own Sceptres: whilst ye strive to climb thus high, ye make yourselves ridiculous. Keep yourselves in the middle course, hold ye to your own station; that is, read Grammar to young youths: It was good advice given of old; 
That which thou art desire to be,  
And wish not other lot 〈…〉 to thee.   
The place which ye are to be sent, must be suitable to your religious Sect, such a one we commend unto you, being very fit for your Confession and whole course of life. We have found a place where you may have your School, your Inns, your Hospitals, your Prisons, your Chairs, your Churches and places of Confession: here ye may exercise your fasting and severest discipline, or rather a temperate and medecinall diet; if your jollity here be over clouded some time with sorrow, you must remember how brave a thing it is to bear stripes manfully, but you will ask where this religious holy place is, whither we would send ye, it is in Amsterdam in the Low countries, the Saint that is worshipped in this religious and miraculus place is called Saint Rorspine, and his College that is joined with them is Saint Ponus, the place is sittuate in the way ne'er the holy street, and because you love wholesome Air well: here is that admirable good temper of the Air which can never be expressed, though a man hard as many tongues as there be flies in Armenia, at Amsterdam, by reason of the sea encompassing and interlacing, there is perpetual traffic, so that hereby ye may have opportunity to do that which jesuits much busy themselves withal; namely to send and receive daily intelligence from fare Countries, this is a fair pull for you, but yet there is more behind: our Masters of Amsterdam are somewhat overhonest, and easily taken with men that make profession of religious order, and by reason of the monstrous miracles that are daily performed, they give very large offerings to this saint Rorspine and his fellow; they cease not every day to offer up most precious Francomscence to this god, and to account his Priest the top of their friends, and because they know that ye love fair and large houses, they promise that if this house be to little for you, they will enlarge it, and add other houses to it; and all for Saint Rorspine sake, and Saint Ponus, and for the Brotherhood of the jesuits: and here might ye have good opportunity to spread your Religion and instructions, for that many that have a Catholic vaine are brought daily to Amsterdam by wooden horses, who would acount it great gain for them that you are received into Saint Rorspines' sanctuary, and there ye should be rid of the daily fear of being banished or being torn asunder like Actaeon with his Dogs. If ye have any secret disease which ye would be ashamed to confess in the Temple of Esculapius, ye may be bold with this Saint, who will be willing to heal your sores if ye shall do thus, and ply the people as they shallbe sent to your school, ye may laugh at the great Statesmen that are endangered by the factions of the people, and are fain to fish with a golden hook, whilst yourselves sit quiet in the midst of all storms. And now there shall be no more Pilgrimages taken to our Lady of Loretto, or of Hales, saint Rorspine shall take up all the custom, that shall rob all other shrines of miracles, there shall we hear how many hath been healed by the power of saint Rorspine, by the intercession of saint Ponus, here was one freed from a burning Ague, there another bursten guts healed: john Fuks a soldier of Scotland recovered his health by singular devotion and ceaseless prayer. Francis Rosse at Antwerp was in the like manner cured of a dangerous melancholy disease by the same intercession: Another likewise of a lame Cripple was made as nimple as a dancer: Another voided a worm out of his body of a huge length. And this same saint Rorspin in the year 1610. did cure a certain Irishman of the Falling sickness, and cast a Devil out of a woman at Lewarden. Nay, the very name of saint Rorspine being uttered in the hearing of the sick will make them as whole as a Fish. In the year 1602. when the plague was so ripe in Amsterdam, it never touched this holy place, the inhabiters thereof were in so good health, that their skins were so full as they could hold for cracking: Besides these, many Miracles are done in France, Italy, and Spain, but there a man must believe them, and make himself blind to see them. But our Saints Miracles doth bulk up a God's name, though a man hath no belief in them, there remain visible evidences of them which hang up in the Church of Fame. And that we be not silent of the houses provided for our Fathers the jesuits, the house provided for them is a fair Palace, the Roof of it is covered with Brass, the Pavement of Marble and Porfree Chechered in diverse colours, wherein are artificially engraven the story of all their Miracles, a stately Veil is sustained with three Pillars, between which runneth a Fountain whose water gusheth out through the throat of a seven headed Hydra. Here may the jesuites enjoy all those recreations and pleasures which their minds or bodies incline unto: haste yourselves hither jolly Fathers, the Amsterdamians do earnestly look for your coming, St. Rorspine and Saint Ponus expect your service, make no delay to hoist up Sail for Amsterdan, good fortune will blow a full gale in the poop of your fervent desires.  
They ended their speech, & the good Fathers the jesuits, would have been weeping ripe at these words, but that there faces are made of Bell-mettell, they set a good face on it, and devour their grief, and with a seeming good courage proclaim that they are all for St. Rorspine; they truss up their Trinkets, and provide for Amsterdam, three days hence they take Wagon where they sit fix of them, by two and two; their most nimble & officious Waggoner is Arnold the Advocate of the Parliament of Paris, he that made the famous Oration in the behalf of the University of Paris, he gets up with the whip in his hand, and lays about him so lustily, that he flies with his luggage through the country, the people that see this Chariot scour along so fast, give many reasons of this galloping; the wisest among them say, that Arnolt makes this haste with his carriage, lest perhaps these Fathers should sneak away and go into France, and there not only swarm in the jesuite Colleges, but also creep into the King's Court and Counsel, and so domineer that no man dare open his lips against them. Thus the jesuites flew out of the country as it were with the wings of Peggasus, and no marvel, for no man would hold up his finger to stay them, whether Papist or Protestant. The Superior Commanders among the jesuites rid thus in pomp, but the ordinary fry of them did laky it out on foot, and carried every one his pack at his back, and these were as proud as their masters that rid, and would be thought to imitate the Apostles: and as they went in Procession, they chanted a Litany to saint Rorspine making the faberdum of their song, Nunc dimittis Seruos tuos Domine: whereto Germany sung an Echo, justa sunt iuditia tua Domine.  
Thus I have delivered in brief, the relation of the sending of the jesuites of Bohemia and Hungary on a long arrante to Saint Rorspine; whereto I add nothing else but that it is hoped that all Germany will furnish their Wagons with all their jesuits to follow their Fellows on this journey: the eyes of great many of the greatest have been long time hoodwinked, and the dark night cast over them, but now that veil vanisheth and clear light appearing, discovereth the danger which hangeth over the Empire, so that now small brabbling controversies being laidaside, the Princes of the Empire will have an eye to the public, & forasmuch as they see that all this danger and mischief doth arise from the jesuites, why should not they begin at the right end with casting them out, and it being evident, that these are spies and underminers for the advancing the Spanish Monarchy? Why should they not be more jealous of them then of the Ottoman Empire. Spain boasteth that the Empire of the West is due to them by destiny, upon this hope, they which had their beginnings from the Moors and Sarizens, go on to work their own ends by their bloody Inquisitions. This creeping Gangreine must be cut off lest it grow to fare in the Low Countries, in Italy, France and England. What Privy Counsels of State are there in Germany unrevealed to the Spaniard? Where hath he not in other countries his Pensioners for intelligence, and his party among the Counsellors of State linked to him with a golden chain? What Diets or public meetings have we, the secrets whereof are not known to the Spaniard, as well as to them that sit in those Parliaments? A thing most pernicious to our States, and dishonourable to the name of Germany.  
What Prince or people is there of the reformed Religion, whom the Spaniard doth not think he hath as just cause to ruin, as to quell the Turks or Pagans? Nor is this just fear to be found in Protestants, but it concerns them also that are pure Roman Catholics. Were not the Fredirankes, Othoes, and Henry's, think you, good Catholics? yet drunk they of this cup. They that will not believe that all the Bishoprickes in the Empire were promised by the Spaniard to the jesuites. They that would rather have the Spaniard rule over them then a Caluinist, or Lutheran Prince, let them expect the reward which he gave to the Neopolitans and Portugals: Vestram animam pertranscibit gladius: the jesuites Creed is, that there is one God, one Pope, and one Catholic or Universal King.  
Be wise O ye Kings, ye have an enemy as full of gold as Midas, who hath in readiness, in diverse Garrisons, for any exploit thirty thousand Spaniards, all old beaten Soldiers. Moreover he sends out his Firebrands into Europe, Africa, Asia and America, and into the East and West Indies also. He commandeth Lucitanta, with the most fertile Isles and Kingdoms of Oceanus: besides Italy, and he thirsteth after your prosperity: Your prosperity? That sufficeth not, but he thirsteth after your blood: he is potent. But he will never disturb you, if these his grounds be broken by united forces. But O good God How men are most secure in their dangerousest & most hazardablest matters? O ye Lords & Princes of the Empire, if all the Spaniards hear me, let them view with a curious eye the Lands situated with long distance of place, to which they deny passage; they cut off aid, and do waste all places: this is a hard matter, but he will put to his hand again that the Spaniard may bring forth the extremest of his cruelty and tyranny, that the Subjects lamentably should see the last Act of the Tragedy: whose heart doth ache through the fear and horror of the Spaniard, that they can desire nothing but occasion how they may get out of this bondage into their former liberty.  
Let us see the Belgie destitute of all hope, they shaked off his yoke they retained the Field: let us see the Prince of Auratia: the huge number of Soldiers he derideth and explaudeth them and their mad attempts. And that I may go no farther (o Princes and Peers) who are ye? are ye not Germans? surely altogether the same. Now the dignity and power of the German Empire is not to be measured, by the greatness of Countries and people but by the united faith, power and fortitude; by these (but what do I stand to say it) you shall overcome the Kingdoms of the whole world if ye be of one mind; I say your dignity (oh ye Peers of the German Empire) and power are mighty if they be united. Oh ye States of the Empire, do not suffer that Heroical virtue and those divine forces to be extinct in the germans: by which ye have tamed the whole World, but exercise your valiant breasts and unconquered strength against these Massing Priests; and do ye all meet and agree in one holy league against your professed and sworn enemies, if any generosity or courage remain in you, show it, but if otherwise, I, like another Cynic, will laugh at your sluggishness and Lethorgie: and will say, that I cried out in vain to this age, which hath a great number of sleepers and very few wakers: hear a paradox, I will give you a great precept if you will remain great, Cavete, Consulite, Vigilate, this is only nescessary in this age, Hoc agite.  
Thou in the mean while good and courteous Reader be favourable, and far thou well, if there be any pleasant speech let it redound to our loveing Country, and also to thy pleasant and favourable judgement, in the mean time do not esteem and think it my purpose to speak of any Classicke thing to wheet one and stir up the Professors of the Gospel against the Catholics; to add fuel to that public fire; I have another mind that the sweetness of concord might shine between the Professors of the Gospel and the Catholics in this Empire: which the Jesuitical and Spanish Clouds have not only obscured but almost extinguished, these Jesuitical and Spanish wickednesses, have drawn the speeches from me against my will; we unfeignedly embrace these sincere affection of the rest of the Catholics in this Empire, and with our united and conjoined forces (as it becometh brethren in one Land,) we do seek remedy for these public evils; I did write with a troubled pen, in a troublesome year: wherein we see that good men are pressed down and evil men set up, and wicked men pressed down and good men set up.  
FINIS.