THE JESUIT DISCOVERED; Or, A Brief DISCOURSE OF The Policies of the Church of Rome, in Preserving itself, and Dividing of Protestant States and Kingdoms.  
In which, is plainly Demonstrated, the Effects of their Political operations upon Us at this Day, in respect to Religion, and matters of State.  Gal. 3.1. 
O foolish Galatians, Who hath bewitched you, that you should not Obey the Truth!  
London, Printed, 1659.   

TO The Reader.  
THis Discourse of the Jesuit Discovered, I intended that it should have been much larger and better Methodised; but that I, finding the Malevolent Influences of the Jesuit, and the Common Enemy poured out so fast upon Us, therefore Published it thus Rude and Undigested. This will not prevent the Evil, but it demonstrateth that some course ought to be taken, that this Nation may come to a Consistence in Government, else nothing but ruin will follow. So many Persuasions as we find in the Nation, so many Interests of State we may find also: unless all be wound up upon one bottom it will be a hard matter to save it from Destruction. The Saint's Interest must not be only consulted, but also their Interest that are not accounted Saints; Our Saviour adviseth his Apostles to let the Tares and the Wheat, grow together until the Harvest: Perfection is not attained unto in this Life, therefore our persuasion in Religion ought not, in point of its own safety, seek Predomination over another; It is to be bewailed amongst us, that men's merit by many is measured by their opinions. 'tis true that the Jesuit hath had more opportunity for to practise upon us this last 22 years, than he had in 100 years before; and would do much more if he could persuade you to take down, and throw in the dust the Ministers of Gods most holy Word. What think you of those that say, They are dumb Dogs, Hirelings, and Antichristian? Did not the Jesuit teach them to spell that Lesson; Be sober, Englishmen be sober; you are Ridd by the Jesuit, throw him off; seek after wholesome Principles, that may be as Charts to sail by, in this Turbulent, Dangerous Sea, where you find nothing but Rocks and Shelves: He hath raised mists that you cannot descry, nor make any true observation of your Land marks, that should guide you into safe Harbour; He feedeth you with Notions that are sweet in the mouth, but bitter in the belly, yea Poison; He infatuateth your understandings, that you cannot distinguish between Life and Death; He layeth his Snares at distances, and biddeth you walk as in a most pleasant path; but (behold) you are taken in his Toil: Do not look so a squint upon Him, who is not of your persuasion, but take him unto thee, and embrace him, and say unto him, Brother, The Jesuit hath endeavoured to set us at Odds. We are the same in fundamentals, Why should those small Circumstances be such marks of distinction and difference? Come, let us unite, and join hand in hand in the Work of our God and these Nations, that the People of the Lord in other Nations that shall hear of it may rejoice, and his Enemies may fear and tremble, for that England is become an entire Piece, in the Building of the most Holy One.  
Unite, that you may not be broken. How much is the love of God's People one towards another abated, since they were separated by those various distinctions amongst us: If there were no more in it, but that of the preserving love among those that fear the Lord, it should be a sufficient Inducement to unite, and a prevailing persuasion to submit to it, as an Essential Dùty; but there is more also in it, viz. If you do not unite, your ruin will follow, and you will be broken one against another: What if one persuasion were fully possessed with Sovereign Power, could they hold it? No: For that there is no one Persuasion but must Exclude and Sever from their Interest six times their own number? Will Council or Arms defend you in such a Case? No, there is nothing Will or Can Defend or Preserve, but union of all Interests, for which he prayeth, who is an unfeigned lover of the Church and People of God, and his Native Country,  
J. S.  
I have here briefly unlocked the Cabinet of the Policies of the Church of Rome, and do desire that others more able than myself will make it their Work, to search further in the mysteries of their Policies, that the evil intended by them to us may be thereby prevented. I also intent to do more of this matter, God Willing.   

THE Jesuit Discovered.  
THe policy of the Church of Rome, consisteth principally in dividing itself into Divers and Sundry Orders, which are provided to retain all Humours in Mankind. By this, She preserveth Herself, and maketh Her Interest strong and powerful: and preserveth Herself from ruin, without which, She could not have continued to this Day, or been able to act any thing to the hurt or detriment of the reformed Churches.  
First, As to the diversity of Orders amongst them; their only policy to those who despise the Wealth of the World, and that can content themselves with Poverty, are the Mendicants; their Prelates abound in Riches, their Hermits and Capuchins for Severity of Life, their Cardinals for Pomp and Glory, their Jesuits for Learning, and all manner of Sciences; their Popes and Prelates exercising Sovereignty and Princely Command: They take especial care to engage & ravish all manner of Humours. On the one side of a Street, you shall have a Nunnery, or Cloister of Virgins; on the other side a Sty of Courtesans. One Day you shall have them all in Masks, with all manner of Obsceneness and Folly that can be imagined, or the corrupt nature of man desire; the Day following they will be all in Processions, whipping themselves until the blood cometh. On one Door you shall have Excommunications, throwing Souls and Bodies to Hell: on another Door, a Jubilee; or full Discharge of all Villainies, Murders, Fornication, Drunkenness, Swearing, Forswearing, Poisoning; in a word, all manner of Sin, Lendness, and Impiety: They were led to this policy by the hand of Confessions; by that means they come to discern the nature of Mankind in general. They do not hold it safe to restrain any of these Humours, lest it should cause Eruptions, and make their Subjects seek some other way for to vent them in; so that these Orders are as Sinks to receive the Humours. They have not the Sword of the Spirit to destroy Vice, nor the Word of Truth to convince of evil Doing; therefore they must trust to carnal Policy: For the more growth sin hath among them, that more the Church Increaseth in Riches, for that all punishment upon the matter, and pardons, are Pecuniary. The ways they have to ravish all sorts of affections, as I said before, are well-nigh infinite, there being not any thing either Sacred or Profane, no Virtue or Vice almost, nothing of how contrary condition soever, which the Church of Rome maketh not in some sort or other to serve Her turn, that each fancy may be satisfied, and each appetite find what to seed on. Whatsoever their Wealth can sway with its Lovers; or voluntary Poverty with, the despisers of the World; What Honour with the Ambitious; What Obedience with the Humble; What great Employments with stirring or Martial Spirits; as the Orders of Knights, that of Rhodes, St. John of Jerusalem, those now of Malta, that of the Knights of St. Morris, and St. Lazare amongst the Savoyards, established by Pope Alexander the fourth, 1644. the Knights of the Order of the Dog and Cock in France: The first were to wear a Choler full of Staggs-Heads, with the Image of a Dog to hang thereon, to signify fidelity; these followed Philip the first, King of France in his Wars: Those of the Cock, signified watchfulness, and had a Cock for their Blazon, for that the Ancients accounted it to be a Bird of Mars; The Order of the Knights of the Ginit in France; The Order of the Knights of the Leli, in the Realm of Navarr; The Order of Knights of St. Mary in Jerusalem, of Sr. John of Accon, and of St. Thomas, of St. Saviour in Arragon, Knights of Mount-joy in Syria, King of Portugal, or men at Arms, St. James of Spain: The Order of Knights of the Glorious Virgin in Italy; The Order of the Knights of the Golden fleece in the Houses of Burgundy and Austria, with above 200 more Orders of Knights too large here to be mentioned. These Orders are for their Metalld and Active Spirits. Also, they have their perpetual provisions, for their Heavy and Restive Bodies in their Cells; What content or pleasure nature can take in Pass-times and Jollities; What contrariwise, the Austere mind in Discipline and Rigour; What Love, ei●her Chastity can Raise in the pure; or Voluptuousness, in the impure or dissolute: What allurements, are in Knowledge to draw the Contemplative, or in Actions of State to employ the Politician: What Miracles with the Credulous: What Visions with the Fantastical: What Ceremonies can do with the Superstitious: What Prayers with the Devout: What dispensing with breach of all Rules, with Men of lawless condition: In sum, whatsoever the heart of Man can desire, he is fitted with, in the Storehouse of the Church of Rome's Politics; for himself to pursue, or at least to Adore or Reverence in another. This is the main Wheel on which the Church moveth, and keepeth fast, Members of all sorts; so that, by this means of providing for the several Humours of the Members, it enjoyeth the more quiet in itself, and becometh able to oppose and disturb the Reformed Churches; They have two other strings to their Bow; Besides, this aforementioned, which is, indeed the chief. The first is their Miracles.  
The second, is, their keeping the Laiety in Ignorance.  
For their miracles: the number are infinite, that they reckon upon, but they are all of the same Stamp and Impression with these, viz. The representation of the Virgin Mary with the Babe, their Eyes to move at certain times: it is performed by Engine-work, secretly contrived to cheat the People into a belief of their Fopperies; the lifting up the hand of the Image of the Virgin, in imitation of Blessing the People: and the like. Her Image giving Milk on the Day of the Nativity, conveyed by small tinn-Pipes at a great distance, begot the admiration in the People, and an Implicit faith of all these wonders. A subtle Jesuit shall make his abode five or six years more or less, being blind (at least seem so to be) by Dying the Inner skin of the Eye, by a water distilled from a certain Herb, not fit to be mentioned here; or seem Lame, or Leprozed; or otherwise by Guzmonds' Art of raising an artificial Leprosy, now used among some Beggars, to move Compassion in the Charitable. When he is well known, he shall come and implore the aid of such a Saint: Immediately he shall be as whole as a fish, and his sight shall be restored; then that Saint is repaired unto far and nea●; offerings come plentifully; Thus they contrive to enrich the Church, and if it chance that any Bath or Spring break forth of the Earth that passeth thorough any mineral, and is of Physical use (as all such are) it is Dedicated to one Saint or other; and sometimes waters, of no virtue at all Naturally, are cried up to be for such and such uses, as the Well or Water of Saint Winifrid, or the like precious Saint; People repair to it, to use it: the which, together with the opinion that they have of it, doth effect some kind of cures. It is a true saying, that the Patient's good opinion of the Physician or means is more than half the cure. The Politicians of the Church of Rome know the truth of that saying, therefore they use all means possible to increase the faith of their Patients or Clients; which maketh their cure more certain and easy. That cure of the King's evil here in England, granted by the Pope, as a gift peculiar, to the Kings and Queens of England, had indeed no other virtue then what was extracted from the opinion of the Patient, created by the Majesty of the King, the Solemnities and Circumstances that attended the manner of the cure; therefore I allow that report to be true, that the blood of the Late King, saved upon an Handkerchief, or other piece of linen being dipped therein, hath cured that distemper of the King's Evil. It is known to Physicians, that several Distempers are cured by the strength of Imagination, as well as several Natures are subjected to several Distempers by Imagination. As in time of Pestilence; many that would die of other Diseases than what was prepared by the Humours, or Disorders in nature. The Fear and Imagination of the Party distempered, is as a mould to cast the form of the thing feared in: though others do die of it, being prepared, as tinder is apt matter for fire; so they more aptly are subject to the Influences operating at that time. God maketh use of second means, although that of the Plague be an immediate dispensation from Him, and is as it were a thing distinct from, and other than, the ordinary workings of Nature.  
The Church of Rome are very well acquainted, and do much study Natural Magic, and are very good Proficients therein, as in many hundred cases, they may be traced in their Legends; as most of all which, may be performed by the natural Magical Art, though they ascribe unto them the honour of Miracles: As for Example, that of St. Francis, his great wonder of kindling a fire with Ice. We must here let you to know, that it is easy for Artists to make such a composition, that so soon as one drop of water toucheth it, it shall become a violent flame; the which is effected by Antiperistasis; that is to say, the strengthening and opposing any quality against its contrary, as of cold against heat; it may be represented in a more familiar Example, as that of the firing of a Corn or Hay-Stacks, when Stackt too moist or wet; it doth not fire, because of heat and dryth, but it fireth because too moist or cold: which is able to oppose, though not overcome the other; qualities being stirred, devour the matter that retained them both. Also the Church of Rome is acquainted with Sorcery, or Diabolical Magic; the which, was practised by Pope Alexander the 6th. Who, the Papists themselves cannot deny, but that he gave himself to the Devil; who was not only the wickedest of Men, but also the wickedest of Pope's: He bestowed the riches of the Church upon his Bastards; he made away the Brother of Bajazet for a sum of money, though he fled to him for protection; he used his own Daughter Lucretia, the Wife to three Princes. Innumerable examples might be given of this nature, too large here to be insisted upon: So much, as to their Miracles, and the means by which they effect them.  
Secondly, As to their other Part or Branch of their policy, viz. Their practice to divide the reformed Churches: they do it by Instruments and Emissaries of their own, who are sent to divide and infect them with Errors and Contradictions. They, out of the Seminaries, of the Order of Jesus, do send usually great numbers to all Parts to do this work. This Order was wholly Religious before Luther's time, they vowed the preaching of the Gospel to Pagans, and the Instructing Christians in good Letters, gratis. When Luther began to oppose the Power of the Church of Rome, they cast off their Religious Vows, and betook themselves to defend the Supremacy of the Church of Rome to be above general Councils and Princes, by principles and practices of policy, or rather Devilish circumventing cunning; for they Value not the way or means, by which they attain to the accomplishing of what they undertake. When seeming Piety shall make way for what they design, they have it at their finger's Ends; when the most impious and wicked Act, that ever was on Earth done, must accomplish what they design they there also are most ready: But they make choice rather of seeming Sanctity, than of wicked Violations; because the Church hath a better Salve to cure the wounds made by the former, than it hath for the wounds made by the latter.  
The manner of this political Orders Practise, you shall find in Campanella's Discourse, (one of that Order) touching the Spanish Monarchy, Chap. 25. He adviseth the King of Spain, in the latter End of the Reign of Queen Elizabeth, in these words, Now as concerning the weakening of the English, there can no better way possibly be found out, than by causing division and dissension amongst them, and by continual keeping up the same; which will quickly furnish the Spanish Crown, or the Church, with more opportunities and advantages than the power of great Armies can procure or produce: As for the Religion of that People, it is that of Calvin, though very much moderated, and not so Rigid, and Austere as it is at Geneva; which yet cannot be so easily extinguished or rooted out there, unless there were some Certain Schools set up in Flanders; with which People, the English have great dealing and Commerce: by means of which there should be scattered abroad the Seeds of Schism and Division, in the natural Sciences; as namely betwixt the Stoics, Peripatetics, and Telesians by which the Error of the Calvinists might be made manifest: For the Truth is, That Sect is diametrically contrary to the Rules of Policy; for they teach, that Whether a man do well or ill, he doth all by divine Impulsion; which Plato demonstrates against Homer, to be opposite to all sounder Policy, which says, That every man hath free Liberty of Will, either to do well or ill; So that it is in our power to do and observe whatever is commanded, and from hence we are to expect our Reward or Punishment; according as I have taught in my Dialogue touching Policy, where I have discoursed of this point, though but briefly; which they, since they have become Heretics, are grown somewhat subtle in; and yet being of a Nature that is still desirous of Novelties and Change, they are easily wrought over to any thing.  
Here may be discerned what advantage they have over us in respect of Religion. I recited his whole Aphorism, as to that particular, that the Reader may perceive the Order and Working of these Politicians; who lay their Designs deep: they study Men, their Minds, Objects, Causes, and their Effects, and the Effects of Effects, ad Infinitum: They this day have lulled this Nation into so many several Lethargies and Sleeps; wherein, Those of this persuasion dream, they only are in the truth, and all others in Errors; So those of another, do the like of the former, and the like of others.  
And thus the Jesuit hath divided us, by his observing the several Humours of the English Nation; As to the People that are superstitiously given, there is the Episcopal; those that are more Austere, as the Presbyterian; those that are more pure, as the Independent, or separate Churches; the Anabaptists, as holy and select, and as Persons set a part from the World, by their Submission to that Ordinance of Baptism, at years of Discretion: The Difference is not much material, yet the Jesuit maketh use of these Distinctions, to carry on his design, by promoting of every one of them, and by keeping them at an eeven poise; and sometimes again subdivide, that thereby, whilst he divideth them that are most near to the Truth, he may work the better upon those that are of a base Mind and Humour, and that will receive more gross Principles, more remote from the Truth: And those he practiseth upon such who have not a spirit of discerning, but have some Affection to Devotion, as on the Seeker an the Quaker; more loser Principles on the Familists and Ranters; merrier and pretty-conceited Devotions amongst the Rosicrucians', and Psalterists, or Halilujaists, or Singers; so of many others: I do not say, that the Jesuit was the Creator or Institutor of the former, that is of the Episcopal, Presbyterian, or Independent; but he sometimes must make use of Truth, and the ways of Truth, to gain advantages in his design; as the Devils in the possessed, said, What have we to do with thee, Jesus of Nazareth; thou Son of the most High God? The Devil acknowledged Christ to be the Son of God, in design: for the People seeing him to be acknowledged by the Devils, they drew this Conclusion, that he did cast out Devils by the Power of Belzebub the Prince of Devils: the Devils would never have confessed that he was the Son of God, but to produce that contrary Effect: So the Jesuit doth not promote, or cast himself under, those forms that are true, or near the Truth, to any other end than to produce those contrary Effects, before premised, viz. to divide and subdivide, to render the Churches less formidable or powerful in opposing the Church of Rome; if not subvert them, and bring them back to the Obedience of the Church of Rome. That this is certain, and not taken up upon conjecture, is evident, by the practice of Thomas Ramsy, of the order of Jesus, who joined with a gathered Church at Hexam, in the North of England, under this pretence, hat he was a Jew, and gave himself this name, Joseph Ben Israel; his particular Instructions was to insinuate the Doctrine of , the which he did accomplish, and carried on with a High hand, until he was discovered, detected, and cast into prison: One than in the same Prison, the Gatehouse- Westminster, that got more than ordinary advantages of Familiarity, obtained of him the Discovery of many rare secrets in the Policy of the Jesuits practice, some of which are these; The ways that they practise in their Seminaries, to bring up youth, and temper them fit for the intended Employments, they put them upon; They, First observe the Genius of the Party, and observing the peculiar Gifts he is naturally endowed with, they fit him only for that service; he learneth some Trade (to hid and blind his Order,) which he practiseth; by this means he becometh Eminent amongst of that persuasion he casteth himself into: and, to put him in such a condition, that he may be freed from the stings of Conscience, they first teach him to swear, curse, damn, and forswear; and immediately to implore the Throne of Grace, with all pious Devotion imaginable: By this means they become flexible, and fit for any design that lieth before them to promote; and if Conscience still should pursue them, their pardons help at a deed lift.  
And this they warrant from that Maxim, That no way is to be refused, whereby the Felicity and Peace of the Church of Rome is to be promoted and secured: Let it be by any means whatsoever, lawful or unlawful. These things considered, How much doth it behoove all that truly fear God, or have any true sincere Religion in their breast, to detest and decline the thought of condemning this form, or that; in regard Religion doth not lie in forms, but in the powerful practice of all holiness, and godly Conversation; and therefore consent to some Natural Harmony, or form necessary to the Truth for liberty of conscience, that the union thereof may be such, as it may be able to make head against the Church of Rome's designs, and the Projects of the Devil; else we shall continually be divided and subdivided, till at last we shall neither have form or substance left, and be hurried into all manner of Confusion. The Truth of which is to be seen at this day amongst us: How do the giddy & unstable run out of one form to another! The Devil and Jesuit can scarcely invent that which hath either seeming Form or Order in it, fast enough, or so fast, as giddy People, that were never well principled in Religion, are ready to be led away captive by poisonous Notions that are daily distilled amongst them, to the ruin of their own Souls, and to the dishonour of God: Who, so soon as they are tainted by those delusions, immediately think themselves illuminated by Divine Light, as we see by sad Experience at this day amongst us, by People that yield obedience, and submit to all manner of Delusions, and conform to them as Impulses from on high; which is nothing else but the Effects of depraved minds agitated, illuminated, and acted by the Evil One.  
The Truth of which was experimented upon one Hunt, who, in the year 1653, in January, being committed to the Gatehouse Prison, Westminster, for his strange Prophecies of the Stuart's coming again to the Crown; that he was sent of God, to persuade old Cromwell to resign his new-assumed Authority of Protectorship. Some of the Prisoners there had a design to try whether they could not impose some Revelation upon this poor deluded Person, who pretended so much to Revelation and Prophecy; (observe, that he was one of those who, as the Apostle saith, are given over to believe Lye●). At that time there were three Jesuits, one of which was Ramsey aforementioned, who aided in the undertaking. The first par●t acted was to write a Letter in Hebrew, which was written by Ramsey, the Prophet Hunt being gone to bed before. The Keeper locks him up, the Keeper left the Letter upon a Table in the Room, being folded up in an unusual form, with this Superscription; To the Servant of the most high, PAUL HUNT: Next morning divers o● the Prisoners rise just at the time of unlocking, and walk in the Ga●lery● into which Prophet Hunt's Chamber-door opened, 〈…〉 of the Excellent Music and singing they heard about 〈…〉 the Clock that Morning, every one praised it above measure, and affirmed the Voices to excel humane Voices, and the Music to excel Humane Art, and also alleged that it was about the Prophet's Lodging: they all spoke loud enough, that he should hear what they discoursed of. So after a little time, two or three entered the Prophet's Chamber, and recited what every one discoursed of: the Prophet, immediately said, That he did hear Music, but he was cast in a deep sleep, and what the mind of God was in it, he knew not, but he should wait his good pleasure therein. So one of the Company casting his eye upon the Table, espied the Letter, asked the Prophet what Letter that was, folded up in so unusual a form. Every one stood at a distance from the Table, to free him from suspecting any of the Company, to bring it, or lay it there; The Prophet thereupon repaireth to the Table, and taketh it up, and readeth the Superscription as aforementioned; he expressing extraordinary joy and gladness, openeth it, and in it was written in the Hebrew. An Order of Church-Government, as also an Order of Civil-Government: withal, a Charge to him upon pain of the displeasure of the most High, that he should go or write to the then newmade Protector, and require him to surrender his Government to Prince Charles, with many other things. Out of hand he demanded of the Keeper to open the Prison, that he might go and deliver the Message of the Lord to the then Usurper O. C. Who refused to let him go. He consulted with some of the Prisoners what to do. One of them replied that the Command did expressly require him to go or send, which employed, he might write; the which he did & stuffed three or four Sheets so full of Invectives, that had he sent it to (but the Prisoners were so careful, that they prevented the delivery of the Letter) old Oliver, he would have hanged him without all peradventure. They feigned an answer, and pursued the design much further to the admiration of many worthy Gentlemen, (State Prisoners there at that time), who saw in part what might be effected in things of that nature, upon the minds of such persons that are given up to delusions.  
The Art of the Jesuits in this particular, is manifest. Another way which serveth them to great purpose, is, the loosening of People from principles; and when effected, distil Notions to pursue after the discovery of new Lights, and instead of meeting with that which is Light, they close with what suiteth to their corrupt Minds or Ends: The Inferior sort of every persuasion, when the Jesuit hath distilled his poison amongst them, receive the Notions and Principles as Truth, and many of them worship under those Forms and Notions, as in Spirit and Truth. The chief of most of them do Join with them out of corrupt Ends, to be Heads of the factions, to exercise a kind of Domination, which is delightful to mankind: so that the Jesuit doth no more than first distilt Poisonous Notions, and nurse it, and defend it till it be indifferent considerable: when accomplished, it will subsist of itself, and put itself into Form and Order. Then when he hath done that by error, if that should grow too fast, he allayeth it by subdividing of it by some true Notion, or some other erroneous notion, which are equally a like to the Jesuit, for that the end of his design is, Dividing. When he hath divided and cast a Nation into many and various Forms, he hath accomplished and arrived to his End; then, if he can Procure, Forment, or Stir up Dissatisfaction and Jealousies betwixt the Interests, there he keepeth them in continual ebbing & flowing; and naturally every persuasion will incline some to one Interest of State, some to another: As for example, the Episcopal doth naturally incline to a Monarchy, the Presbytery doth also incline to a Monarchy, but that is accidental; for the Presbytery is well suited, as to its form, for a Commonwealth; but here, when it started from the Interest of the Commonwealth, it was necessitated, because it was suspected by the then Supreme Power, therefore it adheared to the Interest of Charles Stuart, and espoused his Quarrel. The Independent, naturally incline to a Commonwealth. The fifth Monarchy to an Oligarchy; that is to say, a Select company of Men to Govern, so and so qualified.  
Campanella did give the King of Spain the best advice to practise this kind of policy; yea, he commendeth it before the opposing of England by Arms. The reason why he chose the Doctrine of free will to be first set on foot in England, was, because that opinion concludeth Man to be a free Agent, which looseneth and freeth the disciples thereof from more firm and sounder Principles, and prepareth them to seek after new Lights; and when once arrived to this degree, immediately they turn Enthusiasts, who pretend, or think that all they do, is done by the Spirit, and that they are attended by the spirit of Revelation: Our Quaker is much pestered with the Malignant Influence of this opinion.  
The Jesuit by this means doth not only divide People, as to Religion, and thereby render them less formidable against the Church of Rome, but also bringeth an evil Report upon the Protestant Religion; disuniteth the affections of the professors thereof, and causeth Jealousies, Heart-burnings, and Animosities, one against the other; and taketh them off from the Power of Religion, to defend paltry forms and distinctions: and, that which is worst of all, thereby increaseth so many distinct and different Interests of State, as there are considerable persuasions in a Commonwealth that Cherisheth Religion, as is in part shown before. When a persuasion is grown up to be considerable, it giveth occasion for factions in State; Thereby, some ambitious men will become the Heads of this or that faction, and by the Power of the faction they head, become Mighty, and sometimes arrive to the top of Supreamacy thereby.  
But of all Persuasions, Opinions, or notions, that of the Enthusiast is the most dangerous and inconvenient to a Commonwealth; for when that the Jesuit hath infused that Opinion, (That, what ever is given into their hearts after praying or seeking to God, must needs be the mind of God, and pursued with all vigour and earnestness to the death,) they then do nothing but roll out of one Change into another; and out of one thing into another; and a State or Power having gotten once out from the Centre or Basis of true Interest, by such wicked principles, they shall never return nor take Sanctuary at Settlement and Safety; before utter ruin and destruction: as is plainly demonstrable in these few Lines following that is to say; A State or Power having once repaired to extraordinary means, to accomplish this or that Design; if they have success in it, immediately they conclude God hath done it for them; and so repair to one extraordinary Undertaking after another, so often as they have opportunity, and conclude into be righteous, so often as they have success: which may as well and justly be concluded by him that robbeth or killeth on the High way if he were in a Capacity strong enough to protect himself from Justice, he would seem righteous; and, in stead of being Hanged by the Judge, he would execute the Judge. The Error that such People, State's, or Powers, are in, is, that they were Principles and Rules, and Act neither by Principles nor Rules: but propound to themselves the Object or End; that is not say; what they would have or desire; then they seek God; afterwards consult; and if by consultation it be found attainable, than it is the mind of God; if not, the contrary. God is to be sought in all undertake; nay, it is an underlable Duty: but, in seeking Him; respect is to be had to the Justice of what we seek for: Now, in this. Man is very subject to be led out of the way of Truth, for, he is very apt to conclude that what he would have, is just: the desire or affection is passion, and passion doth Cloud the Judgement; and that which is true in one holdeth proportionably true in more than one, being united by one Interest.  
Now, if the Judgement be so Clouded by private affection, and a State or Power be led by such Principles; What wickedness shall not they be led into? What villainies shall not they attempt? What so sacred, that they shall not violate? Or, what Interest or Right will not they invade? What shall limit them, if they find opportunity to attempt the accomplishing or the attaining to their desire? Miserable is that Nation that hath such a Prince or Power, Civil, or Military; that are poisoned with such Opinions: such Powers, are rid by the Jesuit: who, will ride them, not only out of breath, but at last to death: The World is mistaken, when they apprehend that the Jesuit worketh immediately in Counsels to produce Turns and Changes of State; No, but he worketh by remote Causes, such as are here before premised; than is to say, by infusing Notions destructive to public safety, at first into the common People, than it is drunk in by great Ones, than it Cleaveth and Divideth a Nation into so many Interests as there are, Persuasions; then he applieth matter suitable to the Humour, and most apt to be received by the several persuasions which shall work naturally such Effects; and as it is the policy of the Church of Rome to preserve itself, by providing suitable entertainment for each Humour within itself; so, it is to destroy other Churches, by several poisons for each Humour.  
Therefore it behoveth all Christian States to endeavour to fortify themselves with a consistence. Those that cannot attain to a consistency (England is much to be feared that it cannot arrive to that happiness,) are in a miserable condition: When a State hath arrived to consistency, its Form and Order, is a bar to the Jesuits operations. Those States that are divided have no means to stay themselves from falling down the precipice of inevitable ruin, but to settle the form of Government amongst them, with respect to all Interests as Men. The exclusion of any Interest is dangerous. For their different Interests as Christians, the Supreme Magistracy ought to be an equal A bitrator, and aught to protect them equally; But here, care is to be had, that the Supreme Power (if in a Commonwealth) be not lodged in one Interest. If it be, although that Interest do permit freedom of exercise to different persuasions, by that liberty of conscience cannot be long preserved; for if the Supreme Power be lodged in one Interest, it naturally will fortify if self by such reasons of State, that it will sever itself from the Interest of the Public. Therefore, Liberty of conscience to the several persuasions must be preserved by dividing or distributing the Power equally; else those that are excluded will become Enemies to that which is entrusted with, or assumeth, the Power: and those which have it, shall never hold it with security or Peace, for the Jesuit will still he practising by his remote applications, to divide and widen the different Interests or persuasions, that the product will be nothing less; or else, then Josling one another out of Power, and the weakest will always adhear or apply themselves, to that where it can expect Sanctuary and Protection. That this general Rule, and all other good Means must be used to prevent the workings of the Jesuit, is of absolute necessity. The different Persuasions and Interests, are to unite, to prevent them of matter, to work upon an unsettled and divided Commonwealth, aught to be settled at once upon such principles and Basis, that there may be sufficient provision for all things, to the satisfaction of all Interests, that none of them should have place left to desire any other constitution: If the Founders of a Com-wealth cannot hit that mark, their undertaking herein will be abortive, and the Commonwealth shall do nothing but reel from one uncertainty to another. The Jesuit doth not only operate by distilling Notions in Religion, but also in affairs of State; as for Example, in the Case of our Controversies with the Late King: The King, He Offendeth the People; the Parliament thereupon make War with Him, because they see that the discontents of the People will bear them out, and enable them so to do; the which discontents were, no doubt, heightened very much by the Jesuit. When the War was Ended, the King being beheaded, the Jesuit also did practise and endeavour to incline the People to a Commonwealth: but in its Infancy also he endeavoured to stifle it, and prevent its arriving to a consistency, lest it should be too firm and heavy for him to move: for a Commonwealth that hath Rotation or annual Election, the Jesuit is at a loss to practise upon, for that at every Change of Persons in Government, he is to seek how to fasten his Correspondency, and other advantages to carry-on his designs with. Also it is his design to endeavour the altering of a Commonwealth again into a Monarchy, and a Monarchy that is erected out of a Commonwealth into an Oligarchy; not that any one of the forms of Government will be more Subservient to his design than other, but that he may always practise Changes: by which means a Protestant State is exercised with struggling Interests within itself, so that it shall be less formidable and dangerous to the Catholic States.  
That these things are not conjectures or taken up by supposition only, or that these and such other Rules and Practices they follow, is plainly demonstrable by Adam Contzen the Jesuit, in his Politics, Chap. 16.17, 18.  

CHAP. XVI.  
Is to show that Princes must determine of nothing in Religion, as having power to defend that which the Pope determineth of, but no power to appoint or change any thing themselves, or judge of Controversies. The Church must Judge and the Prince must Execute.  
Take notice that one of their Maxims is, that the Magistrate hath nothing to do with matters of Religion. As that Maxim ferveth their purpose to strengthen the Power of the Church, and weaken that of the Magistrate in Catholike-States: So it serveth their purpose in Protestant States to weaken the Magistrate, and lay all in confusion in the Church.   

CHAP. XVII.  
Is to show, That to preserve Religion, (that is Popery), not other Religion should be permitted: and that Riches tend much to strengthen the Clergy, and preserve Religion: And the poverty of the Protestant Ministers (which must be by all means endeavoured).  
As he here prescribeth means to enrich the Popish Ministry, he adviseth the impoverishing the Protestant, that they may become disabled and discouraged to study and labour in the work of the Ministry, as also that by poverty they may become contemptible: Indeed the Protestant-Minister is the Eyesore to the Catholic, and those that Cry out against Minister's maintenance do nothing else then the work of the Jesuit.   

CHAP. XVIII.  
To bring in popery, and abolish, the Protestants Religion, is, to make use of the Protestants Contentions. How easy is it (saith he) in England to bring the Puritans into Order, if they be forced to approve of Bishops? or to reduce the Puritans in the Low Countries, if the Prince adhere to the Armiulans? For the Variety of Opinions makes that doubtful, that before seemed certain; so that when the Magistrate joineth with one side, he easily overturns the other, and leaves the whole obnoxious: As Paul did by the dissension between the Pharisees & Sadduces, joining to one side, he escaped. This (saith he) I would principally persuade an Orthodox Magistrate to (that is, a Papist.) For he may with as much advantage make use of the Protestants disagreements as of the Papists Concord to extirpate Protestant's. As in Wars, it is not only the skill and strength of the General, but often also the Carelessness of the Enemy, or his Mistake that give very great advantages for success. When rigid Calvinsm was assaulted by the Lutherans in the heat of the Paroxysm, it was exasperated, and the sudden restraint did much hurt: But now the Arminians have of their own accord let go the hardest part of their rigour, and judge the Calvinists to be impious, and persecute them in the very University, and in other Towns they force them to banishment; and would venture to do more and Crueler things, if they were not afraid of the strength of the adverse Party.  
That he here saith of Contentions, is sufficiently practised: First, To Create them; And Secondly, To Foment them. That which Contzen principally taketh notice of, is, that Order in the Puritans or Professors of Religion in England, is ease to be effected: But he adviseth that the Magistrate, or Agent for the Church of Rome, do make use of the Protestants differences.  
The Major part of the Professors of Religion, are sensible of the practices and agitations of the Jesuits. The effects thereof that are produced daily, are visible. The chief power of a Nation ought to erect a private Council, whose only work should be to gain Intelligence, to observe their Seminaries and Colleges, to put in practise such Rules of policy as may undermine their designs, and countermine their practices. How, and which way such a profitable work may be carried on effectually, I shall here omit, in regard that it is not fit to be Published: The publishing thereof would do dis-service to the Protestant-Interest, in regard that what is fore-known may be easily prevented. Therefore, it shall be kept in silence until God shall raise a Magistracy, whose heart shall be free to so noble a work as this will be; by which Christians as Christians, and Men as Men, will receive no small Benefit: A State in general, and every Member in particular shall have cause to bless God, for such who shall promote this good work. No doubt but that it will be acceptable in the sight of God: and they shall have the Prayers and the Praise of Men, the good of Posterity will be better secured as the case standeth. Now, neither the Church or People of God nor the Nation, can be assured of any Stable or Constant condition, in regard we are so Rolled and Tumbled out of one uncertainty into another.    

POSTSCRIPT.  
The Jesuits Method to win particular Persons. Reader, Observe them; for when thou findest these Rules practised; It is by a Jesuit himself, or by one that hath been his Pupil.  
1. Be sure to keep the Respondents part, and not the Opponents. It's not so easy to prove, as to wrangle against Proofs.  
2. Fellow them with certain Questions, which the Vulgar are not versed in. As  

1. Where was your Church before Luther? Or, Where hath it been Visible in all Ages?  
Q. 2. How prove you, that you have a true-Scripture that is the Word of God among you?  
Q. 3. What express Word of God do the Catholics (the Papists) contradict?  
Q. 4. How prove you that you have a truly called Ministry, that is to be heard and believed by the People?  
Q. 5. By what warrant did you separate from the Catholic Church, and condemn all your own Forefathers, and all the Christian World?  
Q. 6. If you will separate from the Catholic Church, what reason have you to follow this Sect, rather than any one of all the rest?  
Q. 7. What one man can you name from the beginning, that was in all things of Luther's or calvin's Opinions?  
Q. 8. Do you not see that God doth not bless the Labours of your Ministers, but People are as bad as they were before? What the better are you for hearing them?   
Reader, Just upon the Close, I met with this Passage in Campanella, Chap. XVIII.  
Neither would I have this one thing to be omitted; namely, that He erect certain Colleges through all the Provinces of his Dominions, in which should be placed all the most Ingenious Boys of the said Provinces; (and who are such, may easily be known, by their first Masters, that taught them their Grammars, and other the First Rudiments) and these, being thus culled out of all Grammer-Schools, I would have to be brought up, and maintained at the King's Charge; and there should be a New Order set up of them, like that of St. Dominick; which Order I would have called, The Austrian Order. And when any of these were come to be 18 years old, they should then be commanded to Preach: and these I would have to be called, The King's Preachers; and they should then be sent abroad, some into Germany, and others into England: where, if they have managed their business rightly, and well; at their return they should have Bishoprics conferred upon them by the King, of those that are in the Kings own gift: for, by so doing, he shall render himself secure both from the pope, and also against all perfidious Preachers and Heretics; and by this means such persons only shall be maintained at His Charge, as do him service for it, and advance His affairs.  
He adviseth a new Order, the which the King of Spain did. They were to be sent into Protestants States to practice Division, in behalf of the Interest of the Crown of Spain; as the Jesuit doth in behalf of the Church's Interest.  
FINIS.