THE DOCTRINES AND PRACTICES OF THE SOCIETY of JESVITES.  
In two Books.  
The first, containing their grounds and Intentions, discovered by two of their own Society, the Reverend PAULUS' FLORENIUS, Doctor and Professor of Divinity, and CHRISTIANUS FRANCKEN, Professor of Philosophy, both in the Imperial School of JESVITES at Vienna.  
The second, containing a Detection of the secret Designs and Bloody projects of that SOCIETY of later years; especially, since their first Designs for disturbing the Sat of GERMANY.  
And may serve as a warning for us of this Jland, and these times whereinto we are fallen.  
By W.F. an unworthy Minister of the Gospel of JESUS CHRIST.  
LONDON, Printed by B.A. and T. Faucet, for GEORGE GIBBS, and are to be sold at his shop at the Flower de Luce in Popes-head Alley. 1630.   

TO THE RIGHT Honble. JAMES CAMBELL, LORD Major; and the whole Court of ALDERMEN, of this Honble City: true Happiness in this Life, and that which is to come, with a gracious Preservation from all their Enemies; especially, from the damnable and dangerous projects of the Jesuits, and their faction.  
RIGHT HONOURABLE:  
TO tell you these Times are times of Danger in the matter of Religion especially, and that they are indeed those later Days, which our blessed Lord and his Apostles foretold long ago, wherein Faith should scarcely be found on Earth, because the Iniquity of many shall abound, were nothing else but to take up the usual Theme of the times, which every Pulpit ringeth of, and all men do or may hear of day by day, as many as live under a conscionable Ministry. But to make demonstration of some particulars wherein that danger standeth, and to discover some of those closer Conveyances which are practised in that Mystery of Iniquity, cannot choose but be a work acceptable to all knowing men; the rather because the Doctrines and Positions of later times (as one well observeth of them) like to Watermen upon the Thames, set their faces one way, and row another. Amongst whom the Positions and Tenants of that Society of jesuites, challenge all priority: For these men, above all others whom this last Century of years hath produced, have the right trick of it (as a Duke of Venice spoke wittily of them) with the one hand, to point us the way towards Heaven, and with the other hand to cheat us of our temporal possessions, under a colour of Religion, and cloak of Holiness, trading for Kingdoms and Empires, and Souls of Men, Revel. 18.13.  
It now draweth near upon an hundred years complete, since this Sect was first brought upon the Stage of the Christian world, by a superstitious Spanish Soldier, named; INIGO LOIOLA, a man not more lame in his limbs, then in his Religion: howbeit his Disciples since his death, have Christened him a new, for his and their own further credit, into the name of IGNATIUS DE LOIOLA: Since which time; what wonders have been wrought by that Society, not in Christendom only, but also in the remotest Nations, their own Annals do relate; I will not say how truly, and our eyes have seen, and our ears have heard not without astonishment, for they are the Spirits of Devils working Miracles, to go therewith to the Kings of the Earth, and to the whole World, to gather them to the battle of that great day of God Almighty. Revel. 16.14.  
And yet howbeit they have power given them from God, as a just plague to torment and hurt  unbelieving and disobedient world, their power and times are limited, their power is to torment and hurt only, their time but for Five Months. Revel. 9.10.  
How near they are now grown to such a Bulk, as they can hardly have either means, or hope to enlarge, all wise and understanding men discern: and however they flatter their great Catholic Master with hopes of a fifth Monarchy (for they have a King over them, whose name is APOLLYON, the Destroyer, as Revel. 9.11. that Universal Disturber of the peace of Christendom): yet we are not ignorant, nor could themselves be so, (if ambition of Temporal Glory, had not blinded them quite) that a fifth Monarchy in this case, is more by one, than DANIEL ever Prophesied.  
I am half persuaded, that the conclusion of this hundred of years which is now expired within ten, since these jesuites first appeared in the Christian world, shall show to Christendom, and to the whole world, an unexpected and incredible alteration, in the Body of this Monster.  
And I am the rather induced to think so; because, I have here understood as much in effect, from a couple of their own, men for learning and ingenuity second to none (for any thing I can perceive) that ever that Society bred. Who having been educated many years together, even from their youth upward in that Sect, and being (even when they began to grow into years) illuminated by the beams of Gods more favourable and blessed spirit, forsook that Society, upon mature deliberation, not for want of means or preferment, or any such Temporal discontentment, but merely and only, Motu Divino, as may sufficiently appear by their ensuing discourse: and that no less than 50. years ago, as the date thereof testifieth: when the greatest part of those Mischiefs, which now overspread the face of the whole Christian world, were but in the shell: and those spiritual wickednesses, which at this day rule in high places, were only Conceptions, and a mere Embryo.  
Now the same reasons, which caused these two most learned and grave Fathers, to renounce that double faced Society in those times, may now (doubtless) much more prevail with understanding men, to whom I desire to Minister this Discovery, as an Antidote against jesuitism: forasmuch, as our eyes have now seen those things, or the greatest part thereof, punctually fulfilled, which these men, by observation of the Designs of that Society, have so long since foreseen, and so truly foretold: Witness Bonemia, Germany, part of Denmark, and part of France, with their late achievement at Rochel, the Town wherein that Copy was printed, out of which I have extracted some part of this Discovery.  
But I will not forestall the ensuing Relation, with a tedious Epistle: For I dare say that your Honours and Worships are not ignorant, that as to particularise the Impostures of these times, in Divine things, is a labour not fit for mortality to undertake, seeing the Pen of such an one as might be accounted a Saint for his labour, would hazard to be blunted in the performance thereof: So, to anatomize the Multifarious and intricate subtleties of that pragmatical Society of jesuites, were a work almost of equal difficulty, and might beget no less wonder.  
What I have been enabled to do herein, I do humbly praise God for, and do as gladly and freely dedicated to your Honour's acceptation, hoping that where the language shall seem to sound harshly, you will favourably pardon it and consider me, as little better than a Translator, bound to tread in the steps of another.  
And if hereby, you shall be any way better informed then formerly, touching those strong Delusions, wherewith Satan, by means of this Society, laboureth to deceive the very Elect, give God the praise, and let my weak, but well-meant endeavours, receive a favourable construction, as being intended for the good of my Country in general; but especially, as a testimonial of my due respect and service, who rest for the welfare of the Honourable and Grave Senate of this City,  
A daily Orator at the Throne of Grace WILLIAM FREAK.   

In the second Book, page 43. line 19, for Petrix, read Netrix.   

THE DOCTRINE AND PRACTICE OF THE JESVITES.  
WHen the time was now at hand and almost accomplished, wherein that rare and heavenly man Paulus Florenius abandoned that perverse Fraternity of the jesuites, and returned from them to the public Society of men, and we two were at that instant time walking together then thus spoke Paul unto me.  
PAUL. FLOREN. Me thinks Christianus (saith he) when I consider all Circumstances impartially, comparing them one with another, this our profession of jesuitism wherein we live is wholly compacted of Superstition, Hypocrisy, and a great deal of dissembled and pretended Sanctity, being even devised of the Devil himself in this elder and doting age of the world, purposely thereby to make sale unto Mankind of all the Errors, toys and Superstitions of Popery, and (to use a homely phrase against my will, but that it is most proper and significant in this case) to take the stinking excrements of Papistry so odious in their own nature, and savouring much more loathsomely at this time, especially wherein they are so often stirred in, by many curious and great Scholars, and by compounding and tempering the same with pretences of Holiness, and wrapping them up in a great number of obscurities and subtleties to vent them once more to the whole Christian world for sweet Drugs and Spices of price, and that after such a manner, that they will compel men to be their Chapmen for them to buy whether they will or not. Yea, and the matter is now carried in such sort, that nothing can be discovered in the religion of Popery, how base, false, and abominable soever, which this Society presumeth not by some new devise or other, either through blinding the eye of Understanding, or by crafty Conveyances, covering the absurdity and falsehood thereof, to make appear both fair and true. Wherefore I suppose, that it standeth us much upon to confider seriously in what a profession we live, lest if we shall neglect to take notice of the falsehood thereof now, our blessed Lord and Saviour himself neglect to acknowledge us for his own in the day of our general account, and afterwards, we may do as that most excellent Prophet JEREMY commandeth, 
jerem. 51.6.  Fly out of the Midst of Babel and deliver every man his own Soul.  
CHRISTIAN. FRANCKEN. Whereunto I replied thus: And is it true Paul? Can you admit a thought, that the most Holy and Learned profession in the world at this time, should be false and hypocritical? I assure you, I hold this Religion to be the true Religion, and so consequently that ourselves are bound to continue in the same, as in our lawful Vocation, according to the Doctrine of the holy Apostle, and not to departed a jot therefrom, or else all Religions in the world to be false, and by all means to be avoided.  
PAUL. I was of your mind Christianus, said Paul, before I entered into this Profession, and therefore I burst violently out of the arms of this flattering world (though she was unwilling to let me escape out of her clutches) and came running as it were in haste to this Society of jesuites, as to the most holy of all professions of Religion, and the most pleasing to GOD (as I supposed) and the most comfortable to mine own soul.  
But now, whereas I expected to find true and unfeigned Holiness therein, Woe is me, I meet with nothing but mere Hypocrisy and Dissimulation.  
And now even thine own self (O Christian) shalt see apparently that what I have spoken is not devised of hatred, or evil will, but that I speak it as a man convinced in Conscience by the Truth itself, and even enforced thereunto against my will, if forthwith thou dost but search into the depth as I have done, and into the very foundations of the Society, and relinquishing all voluntary or (as our Society termeth it) Holy simplicity and blindness of heart, thou be guided by the pure light of reason, and beholding the same with a sincere understanding, no way forestalled with jesuitical Delusions, thou canst take a view of the Cozenage and knavery thereof: which if thou dost, (as it is my hope that thou w●lt;) I doubt not but that thou shalt quickly discern, by those spiritual foundations which are laid in every house of Probationers amongst us for the Education of Novices, and instructing them according to the rule of that Society, that none at all is fitting to be admitted into this profession, but such only as have a propense inclination, either by nature, or acquired by servile Education, and suddenly resolved upon in some fit of astonishment, of heart to hypocrisy and superstition; That is to say, some such man as is well skilled, by an apparent Sanctity of look or demureness of Countenance, to make show in public of his Devotion (as they term it,) which our blessed Saviour hath commanded to reserve for our private Closets, and such a one as praying in public like a Pharisee at a Fast, can cunningly change the copy of his Countenance at pleasure, which manner of behaviour, howbeit indeed and in truth it be nothing but Hypocrisy, yet it is styled by our Society, Edification forsooth, and Devotion.  
Verily Christian, I do every day more and more plainly perceive, and do exceedingly bewail to see, that this is the very foundation whereupon out Society is built, nor will my Conscience ever suffer me to be at quiet, till I have purged myself from these pollutions.  
But if so be, that yourself having your understanding forestalled with daily Custom, which is a second Nature, do not yet perhaps perceive thus much. I will undoubtedly prove unto you by infallible Demonstrations, how you may be able to collect thus much by very touch and feeling, which though it be the most stupid of all Senses, yet it is the most infallible and hardest to be deceived.  
CHRISTIAN. Indeed, said I, Paul, I do confess that I do not yet fully understand thus much. Wherefore if you suppose me to be enveloped in a Mist of jesuitism, be a means I beseech you that I may Discern, at the least by touching the meaning of these things, whereof you have now begun to speak.  
PAUL. Well then, said he, come hither unto me yet a little nearer, and by calling thy memory to an account, lay thy hand (as it were) upon all that Sanctity whereof thou hast had experience hitherto, partly in thyself, and partly in other jesuites, and weighing the same deliberately together, with the several dispositions of the people, as they are Italians, Spaniards, French, or Dutch, ingenuous or blockish, freeborn, or base, consider them apart seriously, so shalt thou at last be resolved. I assure myself, that thou hast ever observed, and took notice of more frequent and outward expressions of jesuitical Devotion in Spaniards, and Italians, then in Germans, French, or other Nations, and most usually in servile and blockish companions, much more than in freeborn and ingenuous Gentlemen.  
Now as touching the Spaniard himself, you shall find that this Disposition in him, proceedeth merely from his servile Education in the Christian Religion: For there is in Spain (as yourself know as well as I do) so strict a course taken for inquiry into every particular man, touching his profession, at the least of the Roman Religion, and the same is so narrowly watched for flying away, that except the very Sons and Children themselves shall bring a Faggot to the burning of their Fathers, (if once they be adjudged Heretics) and so become little less than the Executioners of their Parents, they are generally reputed Heretics, and worthy to fry with them in the same flame.  
Whereby it is apparent enough, that the Spaniards of necessity must be Superstitious, and very frequent in all outward acts of Devotion, and both in life and death Roman Catholics. Yea, they had need to take heed, that they do not so much as smell like an Heretic, when they are rotten in their Graves, lest if they have fallen short in outward testimonies of Religion, they happen to be suspected touching the Faith, and come to be most severely persecuted to the third and fourth generation.  
How then can it be possibly, that the Spanish Nation, being borne and bred, educated and instructed in such infinite slavery of mind, being also by Nature hot and choleric, should choose but be most violent, or (if you please to term it so) most Devout in his Religion?  
Yea, how could the Devil himself if he were liable to the Spanish Inquisition, how could he avoid it, but he must be compelled at all times to transform himself into an Angel of light, and to acquire some habit, at the least to put on an outside of Romish superstition and seeming Sanctity? From this Fountain sprung that Ignatius de Loiola, who being a Soldier, and by the valour of the French at the siege of the Castle at Pampeloun, in the Kingdom of Navarre, spoilt for following that profession any longer, and outstripping all others in Superstition, became the Founder of the jesuitical Order, by whom he might in time to come, not only be revenged of the French, but also make a Conquest of all the Christian world beside.  
You shall also observe in Italians, that they are exceedingly frequent in those outward acts of religious Devotion, and that through a natural inclination which they have to hypocrisy and dissimulation, as a Nation which ever hath been (as appeareth by all their ancient Monuments and Records) very superstitious, and are to this day inclinable to worship a multitude of Deities, and marvelous prone to Idolatry; insomuch, that it may easily be demonstrated, how out of this Cup of Fornication, that people hath poured out many things into Christian Religion, and infected it throughout with deadly poison. Where with the whole Christian world being for the most part enticed and deceived, by the sweetness, deliciousness, Antiquity, and fair outside thereof; is, in a manner quite inebriated, whiles day by day in the matter of salvation, they resort to a Rabble of Romish Deities, and to a Numberless number of Saints forsooth, substituted by the Popes of Rome, in room of the Heathen Gods, and propounded to be invocated and prayed unto, and them multiplied continually, though not in deed, yet in their names, as also to many Goddesses, feminine Saints, amongst whom questionless the Virgin Mary was brought in as in the place of Ceres, whom the Roman Matrons in the time of Heathenism, did most religiously adore with burning tapers, at such time of the year as the Feast of Candlemas or Purification of the blessed Virgin was enacted.  
Which thing, I am the rather induced to believe seeing that for the increase of their Idolatry, this very solemnity was purposely contrived to fall into the month of February, 
Varro. lib. 1. de Pop. Rom. vita. Macrob. lib. 1. Saturnal. c. 13 Ovid. Fast. 2.4.  that being the self same time of the year the ancient heathen Romans kept their Feast called Februa, offering up sacrifices for all souls, and for the purging or expiating of the sins of the whole City.  
For indeed, all the people of Rome, at that time of the year (as their own Writers testify) was wholly taken up with making Oblations and Sacrifices, with lighted Torches and waxed Candles about the Sepulchers of the Dead, for obtaining of rest to the Souls of their friends departed. And finding the Scriptures of God, unwilling of themselves to consent to this Idolatry, they have forced and drawn them thereunto, (as it were) by the head and shoulders, and having by chance stumbled upon one book or other that seemeth to approve that opinion in some sort, they have made that book Canonical, that so their opinion might be made altogether an Article of our Faith, in defence whereof, as well as of other points, all the Doctors, (or rather Doddipoles) of the Roman Church do labour till they sweat again, but all in vain, till at the last perceiving, that they nothing advantage their cause, by all the new Arguments they can device, and rake up day by day, they retire in the end of all to the traditions of the Church as to their short Anchor and only safe harbour in that case: When as nevertheless, that very tradition itself is for the most part (I may safely say altogether) underpropped by that great and principal Idol of Rome, which with its greatness doth (in a manner) reach up to heaven. Yea maketh itself equal to that ever to be adored and blessed Trinity, by that triple Crown it weareth, and that threefold gemiculation which is expected from all such as dare to approach near unto him.  
Neither indeed, can I suppose that the Germans and Bohemians, being naturally and of themselves inclinable to true piety, did so easily fall off from the Church of Rome, for any other cause so much as for this; to wit, because in regard of that honesty and gravity of manners which is in them by Nature, they have ever abhorred & cannot away with to this day a multitude of Idols and Ceremonies, with all that levity of Minnick representations and superstitions, howbeit indeed they have defiled themselves for many years together with this Idolatry and inconstancy, being overborne by the authority of that Roman Idol, and that infallibility of Spirit, which they so brag that they hold in Feesimple, or at the least have an everlasting lease thereof to themselves and their posterities for ever. And though it be so, that some men being caught by our jesuites, with the glorious names of Hierome, Ambrose, Augustine, Bernard Thomas Aquinas, & other Saints, do return to their former abominations, surely they are none but illiterate, and unexperienced youths or none of the wisest and knowing men, but rather such as being distracted with an importunate and confused rumour, of Learning and Holiness, are not able to understand the mystery of this business, or to discern aright of matters in question, nor do perceive, that forasmuch, as these Fathers of our Society have made the Bishop of Rome in earthly Deity, by appropriating unto him a sovereign Power, over all persons, and an infallibility of truth in doctrine, so in lieu of this their Courtesy to him, this Roman-God-Almighty hath likewise conferred upon them, and by a free donation entailed upon them and their posterity the name of holy Fathers, for ever and ever.  
And all this only for this purpose that so godly a piece of Doctrine devised by them, and tending so much to the upholding of his Fatherhood (I had almost said falsehood,) might not seem any humane device, but rather as it were a Divine constitution and an Oracle from Heaven: and that himself evermore relying thereupon, might by virtue of his Divine prerogative, have power to create and ordain for the whole Christian world, what Articles of Faith he pleased.  
Last of all, who doth not see, that servile and blockish Companions (for those only remain in our Division) do for this very cause both more willingly fall into, and more obstinately maintain this blockish and slavish Religion, as more naturally agreeing to themselves and their inclinations.  
But this point I am sure, yourself understand perfectly, who have but a few days ago (as you cannot choose but remember) expressed unto me your own particular grief, for the rude and blockish qualities of our Collegiates, when you related unto me not without indignation, that after you returned from Italy into Germany, you were exceedingly molested in mind with Consideration thereof, and did many a time wish yourself out of this world, rather than to live to be constrained to do any thing against your Calling, with this thought, and the experience you had of the truth thereof, did wonderfully weaken and infringe: to wit, that in these parts, there were none observed to enter into or at the least to continue in that Society of jesuites, but the very Dregs of Mankind, such as were hardly capable of reason, much less of true Piety and Religion: unto whom nevertheless, because they exceed in number, you must conform yourself in all things, if you desire to live in peace abroad, and enjoy any quiet or content at home.  
And thus I have made known unto you, the foundation of our Society, let us now proceed unto the body thereof, the estate whereof is easily discovered from the original, as it were, and causes thereof. For inasmuch as our Society which most impudently arrogateth to itself the name of JESV, is composed of such a sink of Hypocrites and superstitious persons, it deserveth rather to be termed a Pharisaical Religion: howbeit (as I have said) it be clothed with the most glorious name of JESV, to the end that wretched mortals might henceforth have the Enemies and Traitors of their own salvation, not only lurking under sheep's clothing, but also under the very ornament of Divinity, that by this means the very Elect (if it could be possibly) suspecting no falsehood to be under so glorious a name of truth, might be drawn into error.  
Now the whole body of our society, besides their Father General, who is the Head and Coriphaeus of this Order, comprehendeth only these six sorts of persons.  

The first, those who have professed 4. vows.  
The second, suchas have made profession of 3. vows  
The third, are spiritual Coadjutors.  
The fourth, are temporal Coadjutors.  
The fifth Scholars.  
The sixth, Novices.   
The professors of 4. Vows are so called, because that over and above the 3. common vows of Poverty, Chastity, & Obedience, they make a peculiar vow of Obedience to the Pope of Rome, and promise him, that they will disperse and publish the errors and superstitions of the Roman Religion throughout all the world, whensoever he shall command, Non petito viatico, at their own cost and charges.  
And again, unto the Father General they vow, Ab negationem honorum, to renounce all honours, forsooth, because they will not be made Cardinals out of the Society, and yet therein they are made very Cardinals in the Society, as out of whom only their Father General, who is in effect nothing else but the Pope of that Society, must be elected, and upon whom as upon hinges, the whole Society may depend and be turned every way for advantage. Which men also may retain a public repute of being Learned and Holy men: and so this lying and foolish Society, whiles it supposeth that it avoideth Ambition, or would be thought so to do, falleth headlong into it, not much unlike those foolish Philosophers, whom Cicero mentioneth, who by setting their own Names upon those Books, which they had written touching the Contempt of Glory, have therein foolishly fished for vain Glory ●o themselves.  
Now those who have professed 〈◊〉 vows are as very Bishops in the society and whereas in other O●●●rs this degree is not distinguished from simple Priesthood, but as many as are ordained Priests may also be Professors. In this our society there is a distinction betwixt those two, to the end (forsooth) that this degree may seem the higher, and more eminent, if many years after a man hath been made Priest he may be admitted to profession, as unto a Bishopric. By which distinctions they make it appear unto us evidently enough, that they have converted the base show of Ambition, into a most beautiful and glorious pictur●, or outside of vain glory, which might mo●e all all men living with its beauty, and might allu●e and retain unto itself, a great number of persons of all estates, and degrees, and of both sexes.  
Whereas, 
Mark this.  if men looking seriously into this outward form, and formal outside; and with the piercing eye of true understanding should behold the inside thereof; questionless, they might there discover closely concealed under our society, that second beast which maketh all the world to worship the first. Apoc. 13.12.  
For by the first beast, I understand the Bishop of Rome, who in regard of that secular power which he usurps, is indeed and in truth that Antichrist whom our society now causeth to be worshipped almost all the world over, and that it must continue to do so everlastingly, hath bound itself by that their fourth and more peculiar vow.  
Now that which our blessed Lord and Saviour and his beloved Disciple Saint JOHN, 
Math. 24.22. Apocal. 13.5.12.14. Dan. 12.7.  and the Prophet DANIEL do speak, touching the short time of Antichrists reign, is to be understood of the last persecution, 
☞  which shall be, at such time as that first beast the Pope, shall by that second beast our Society, in some part have recovered Germany, Bohemia, and other Kingdoms, lately taken out of their hands, and shall see many other Realms and Principalities reduced to their obedience by the same. For than shall this society being grown rich, magnify its own heart, and rise up against the King of Kings, 
Dan. 8.25.  and be crushed to pieces without hands.  
Spiritual Coadjutors (under which name are comprehended all Priests and professors of Divinity or Philosophy, and all and singular teachers of the inferior Arts not yet having made profession) having first vowed Poverty, Chastity, and Obedience, do assist this beast in perverting and seducing of Souls unto the first Beast. Wherein as any one shall approve himself more apt and ingenious than his fellows, so is he the more quickly admitted by profession to be a Member of this Monster.  
Now those who are called Temporal Coadjutors, have charge to provide for the back and belly of this Beast, purveying and providing for the same and intermeddling with all Domestic business,  
Lastly, Scholars and Novices are maintained at home, to this end only, least at any time there might prove a defect in the Body of this Monster. But that as old eaten limbs shall happen to decay, and fall off so fresh and new supplies may be still made out of this Storehouse or Seminary of young jesuites.  
Moreover, 
In the Epistle of Jgnatius de Loyola, who is ●ead every month at the Table.  to the end this Idolatry and superstition may be for ever concealed free from fear of discovery, and that as it is preserved, so it may be increased continually, this Beast is accustomed to forestall the understanding of her whelps, if they have any, and to bind up their very senses, admonishing or rather Commanding in good earnest, that all things which the Superior shall Command, be performed with blind obedience, and that whatsoever our superior shall do, be passed over with blind judgement, without so much as Considering whether it be good and profitable, or hurtful and damnable, which is enjoined or done, forasmuch as every such thought taketh away the merit and valour of obedience. In which particular, our Society followeth the steps of the Canonists those most pernicious flatterers of the Popes, and seducers of the whole Christian world. For these were the only men, who in times past persuaded all Christian Churches, that the Bishop of Rome was of such Sovereign power, and authority; that albeit, 
Distinct 40. Cap. 51. Papa.  he should lead the whole world into Damnation, no man had power to control him, no man might be so bold as to demand of him a reason for so Devilish an act.  
And even thus altogether, or rather a great deal worse, doth this Society of ours instruct her Novices, teaching that whatsoever our Superiors enjoineth to be done or doth himself, is not only not to be questioned (much less to be found fault withal) but ever to be presupposed as holy and good, 
In the same Epistle.  to use the very words of our Father Ignatius.  
And all this only to this end (forsooth) that all their Foolery, Idolatry, and Superstition, may at length obtain the name of Holiness, and be adored as Ordinances of the Society.  
And now (me thinks (I have brought thee about near enough to the Knowledge and sensible feeling (as it were) of the sum of our Religion.  
Neither do I doubt, but that now at last, thou understandest how extremely we have deceived ourselves, and been gulled in making choice of this kind of life, and how venial a sin we shall commit, in withdrawing ourselves from the same.  

Whereunto I replied.  
CHRISTIAN: These are monstrous and horrible things indeed PAUL, and truly in my mind I have often seen such kind of Monsters in Italy, but I blinding my understanding, as our owns constitutions do enjoin us, did suppose these things to be nothing, but devices of Satan, whereby to divert me out of my course, and having but once shouldered me out of my calling, by the loss thereof, to cast me headlong into everlasting misery.  
Now you, for your part (so fare as I discern) putting confidence in most abominable prodigies, rather than the strongest arguments, endeavour to disgrace both our own first Calling, and the whole Religion of Rome: which thing if I shall yield unto you as lawfully done, seeing you are but one man in this kind, I see no reason why, the same liberty may not be granted to the particular Sects of all others that cavil at Religion. Forasmuch, as there is no opinion which may not seem to be proved out of holy Scripture, being understood and interpreted by every man as shall best stand with his particular liking.  
But yet considering, that all thy relations touching these Monsters are wonderful probable, and the other things also most evident, and such as do convince the sense and understanding, I cannot herein descent from you, nor indeed may I with safety, seeing I know you to be as learned and ingenious as our Society affordeth any. I will rather endeavour to rouse up myself, and call to exact account my best understanding in this case, which as you say, is overclouded with jesuitical delusions, and unfold the most implicit notions of my heart touching the Society of jesuites, that afterwards you may express more at large, what is the very Species, form, and Character of a jesuite, whom all the Christian world so much honoureth and adoreth.  
And now to the end, that I may after your example fall out of hand upon the fundamental points of the Society, harken and I will relate unto you what strange things I have seen and observed in these stranger times.  
I did in my younger days (I assure you) suppose, that the foundation of this Society was altogether Divine, and me thought I was no longer conversant on earth, so soon as I was admitted into this society, as I think it is a usual thing with all our Novices, or the greatest part of them to be so affected. For so great is the power of our continued meditations touching divine subjects, that a man seemeth ever to be borne a new, not of natural parents, but after a peculiar manner borne a jesuite in the Society of JESUS, even as CHRIST our Redeemer was incarnate by the holy Ghost.  
And thus the whole nature of man being in a manner Deified doth witness, as which ●oth from that time forward, wherein it hath given itself to meditations of this nature altogether forbear to pamper and feed the body, abandoneth all society of the flesh, by whipping and other voluntary afflictions of the body, restraineth and suppresseth pleasure as a blot of infamy and dishonour, acknowledgeth in every Spiritual brother the Image of the Lord our God, as our eighteenth Rule commandeth, and withal abjureth and despiseth riches, honours and all such things, as by the vulgar are accounted most excellent and precious.  
And this was indeed (without any dissimulation) my firm and constant persuasion as touching the society of jesuites, in the first year of my admission thereunto.  
But this other year, when by chance I met with our japan-letters, and there amongst other things had read, not without astonishment, that among them of japan being our Antipodes, there are certain religious men, whom they call jamambuxa, or Soldiers of the Valleys, who purposely to attain an opinion of Sanctimony, do punish themselves grievously, do watch very much, do Fast exceeding long, and do give themselves wholly to certain Meditations composed of their own heads, and that they prevail so fare by these things, that they are believed many times, (as inspired with an holy instinct) to speak Oracles, and are accounted by all to be perfect and Holy men; then especially, when as they make no bones of it to kill themselves voluntarily for their Idol.  
When I had (as I said) understood these and many other like passages out of Letters, written not only by men of our Order, but also published in Print, I assure you I was amazed, and did so shake as if I had newly fallen from Heaven to Earth.  
For upon a sudden it came into my mind, to think that nothing could be devised more like to our Religion; and that therefore, it was vehemently to be suspected, lest all this our Spiritual course of life should not prove Divine, but Human only and Pharisaical. Forasmuch, as very Idolators and Heathens wanting the light of the Gospel, do attain thereunto; and indeed such Heathens, as are said to be wondrous like both in Nature, Manners and Disposition, to our most ingenious Europians; I mean our Italians, and Spaniards; so that now it is apparent, that the like Religions have been devised and established by men of like natures and inclinations.  
And what a strange thing is it, that among those Ethnics of japan, not only our profession of jesuitism, but in a sort the very entire Government of the Roman Hierarchy may be seen apparently, founded and established by an Heathen Spirit.  
For in the same Letters, it is related, that one chief man throughout the whole Empire of japan, doth hold the chief place of a supreme judge in matters Ecclesiastical, who is little less than worshipped as a God, and generally reputed so Holy a man, that he may not be suffered to tread on the ground, and Commands fare & wide many times upon occasion, even contesting with those heathen Princes: Moreover, this man hath the ordering and making of all the Tundi among them, who are in effect the Bishops of that Nation; albeit, the nomination of them (as it is reported) be in some places in the Governors' power; which Tundi are thereupon, in great and singular esteem both with high and low, and do confer Priesthoods, do appoint Fasting days, and grant Licences for eating of Flesh, to such as upon Holy days go on Pilgrimage to the Chapels of their Saints and Idols.  
Yea and further, the sects of the Bontij which arise among them, and are nothing el●e but the Monks of japan, have no authority or estimation among the people; unless this great man have approved him by his letters Patents and testimonials: Furthermore, these Bontij are said to inhabit very large and spacious Colleges, after the manner of our Monks, to live a single life, to erect an Altar in the midst of their Chapel, whereupon they place a wooden representation of Amida sitting upon a golden Rose, very gallant to behold. Also that they have very great Libraries, with places wherein they eat and drink together after the manner of our Refectories, and certain Copper works which serve them instead of bells to call them up to their hours of prayer.  
Again, every evening their precedent or chief man among them, propoundeth to every one his particular subject for his meditations that night: and presently after midnight they do before the Altar in their Chapel dancing by turns say over their devotions out of the last book of Xaca.  
Also, that every morning each of them spendeth an hour in Meditations; that they build fair Cloisters in their chapels for their Fotoquij, who are a certain sect of religious persons amongst them, that are shaved upon their heads and chins, and do observe a great number of holy days in the year. And yet for all this they write that these Bontij are most base fellows, in their lives and conversations and as covetous as any men living upon God's earth, and as well acquainted with all devices how to rake up money. That these Bontij do make sale unto the people of many writings under their hands, by help whereof, the common people are persuaded that they are protected from the Devil.  
Also, that these Bontij have a custom to borrow money in this world, which they promise to restore with large interest in the world to come, for which they give the Creditor bills of their hands as security, which he at the time of his death carrieth with him into the other world.  
And lastly, that these Bontij are for the most part the sons of Noblemen, in regard that the Nobility of japan, being full of Children, do usually take a Course to procure these sons of theirs entered into the Order of the Bontij, for whom they are not able to provide otherwise.  
You might style these men Christian Monks, or (if you please) having respect unto their qualities Clergy men and Prelates of the Church of Rome, if ever the light of the Gospel had in any measure shined upon them before the coming of our men amongst them: or if ever any Christian at all had gone so fare as unto them, whereby they might have heard of these things and have imitated them.  
Neither is prayer for their dead wanting among these japanezes, howbeit in that they are a little more superstitious than we. For in the month of August, they are observed to set aside 2. whole days for Adoration of the Spirits of the Dead. And that a little before Night, they set up a great number of Lamps and other Lights about the doors of their houses, with much varieties of Paintings and trim. That afterwards they walk round about the City all night long, partly for Devotion sake, and partly to look about them.  
Also, that towards the Evening, a great sort of people do walk out of the City to meet the Spirits of their Dead friends, now coming towards them, as they (forsooth) imagine. When they are at a certain set place, where they suppose that the Ghosts of their deceased Friends do meet them; first, they salute them kindly, even as if they saw them; saying you are hearty welcome, we have wanted your good Company long, I pray you fit down a while and refresh yourselves with some victuals, for we know you cannot choose but be weary.  
Then they set upon Tables (as a banquet for the Ghosts to feed upon) Rice, Fruits, and other Viands, and when they have demurred about an hour's space, as if they thought it high time to make an end, they invite and entreat them to come home to their houses; saying, we will go before and provide some good cheer for you. Also, it is observed, that as soon as these two days are over, they walk out of the City again both men and women with lighted Torches, to conduct them (forsooth) who are now upon departing, lest they should stumble in the dark or hurt themselves against any thing.  
Yet further it is observed likewise, that when they return into the City again, they make a diligent search about all their high rooms, and tyling of their houses, by casting up stones thereon, lest any of the Spirits (of whom they are in bodily fear) should remain behind in secret.  
Moreover, it is written from thence, that when those japonezes were demanded by our men, why they did set to those Spirits a banquet; they made answer, that they are upon their way towards their Paradise, which say they, was ten thousand Millions of miles, and was a journey that could not be ended in less than three year's time; and therefore they took up their resting place there for a while to refresh themselves, and to enable them the better to hold out to their journey's end.  
But in all these things it is observed, that the Bontij, the Priests and Bishops of japan do all in all, and that there is no family, though never so mean, but it must offer one gift or other to the Bontij, for the peace of the souls of their deceased Friends  
I Omit for brevity sake, their Holy water, their pots of sweet odours set over hot coals to make perfume, their many and large Indulgences which these Bontij do tender unto the people, who are frequent at their preachments, and enrich their Cloisters. Their beads to pray upon, which a great number of the japanezes do daily run over, not only within their private houses, but publicly also, carrying them about in their hands all over the City praying to their Amida, and to their Xaca for riches, honours, prosperous health, and everlasting Comforts. All which things verily are so true, that they are both observed and written by men of our own Order, and I have in relating thereof made use almost Verbatim of that translation, which our Father Petrus Maffaeus hath made out of the Italian into Latin.  
And this indeed was an opinion of mine, or rather (as my Confessor told me) a temptation of the Devil cast into my mind, touching the Society of jesuites and the whole Church of Rome, which, for all that I was hardly able in many days to thrust out of my thoughts, by opposing through ejaculations of heart (as they term them) and through fastings with other afflictions of the body, a whole troop of Arguments of this nature, violently bursting in upon my understanding day and night.  
And now before this temptation was well digested and overcome, behold upon a sudden there fell upon me another of the same nature which so handled me, as scarcely it left any life in me; For shortly after it so fell out, that we had the 18. Chapter of the third book of Kings read unto us at dinner time, for our Spiritual repast, wherein is contained the story of the Priests of Baal, and how for the pleasing or appeasing of their Idol, they had a Custom to cut themselves with knives and lances till they bled amain. Which words when I heard our Chaplain read, for (I confess) I was not then a Divine, neither had I ever as then read over the holy Scriptures, verily I did tremble and shake all over, as if I had been taken with a sudden fit of an Ague, nor had I any further stomach to my dinner at that time, as remembering (to be true to you) our own whip whereby as well as with knives & lances we ourselves are cruel to our own flesh, many times spilling not a little of our own blood, and I cannot say, but as these japaneze jesuites whom I told you of, that they have named jamam buxae, some of us at sometimes become guilty of our own deaths, I am sure we spoil our healths by it. But I fear lest these and five hundred more spiritual doubts, mentioned by me touching the Society may be trivial to be propounded unto so judicious and grave a Divine, as yourself, not being worth your taking notice of. Wherefore letting other passages slip by us, I will be bold to describe unto you only two; Holy, and Catholic, that is to say, Italian Monsters and Idols, the maintenance whereof our Society hath peculiarly taken upon themselves, and concerning which, I am troubled and have been these ten years together, how I might make them Holy in my estimation, as they are made Catholic long since. Out of which discourse of mine, you shall perceive your opinion touching the Society of jesuites and the Roman Church, wonderfully confirmed and established.  
The one of these Idols, I myself have seen at Rome in the Chapel of St. PETER, which Idol, men usually call the Vicar of CHRIST.  
And I assure you, when first I saw it, I was of an opinion, that it was either CHRIST himself, or surely something more esteemed of then CHRIST; forasmuch, as all the people which flocked thither for devotion sake, so soon as ever they beheld it, set on high on a Throne and supported by the hands of red men like Seraphin-Angels, (lest perhaps it might dash its foot against a stone) fell down instantly upon their knees beating their breasts, and performing such outward acts of Devotion in that kind, as appertaineth to none but God only.  
Oh holy CHRIST, (did my soul then instantly cry out in private) how long will it please thee to suffer this, that as low as thyself being true GOD, hast humbled thyself on earth, so high thy Vicar being but a wretched and a sinful man, shall extol and advance himself above all heavens? That whereas thou hadst no kingdom here; yea, hast said, 
john, 18.  that thy Kingdom was not of this world, neither woudlst take upon thee any Kingly Majesty. Thy Vicar nevertheless, should have right and interest in all Kingdoms, and should outstrip all Kings and Potentates; yea, even thee, O King of Kings, in worldly Pomp and heavenly Majesty of State.  
That whereas thy Disciple St. PETER, who is said to have been Created the first Pope, would not permit Cornelius the Centurion so much as to fall down at his feet, much less to kiss them; but instantly took him up, 
Act. 10.  saying; Arise, for I also am a man: his Successor for all that, forgetting himself to be a man should sit on high, as a very God Almighty, whose feet all men must fall down at and kiss?  
But yet I recalled myself by and by, and somewhat pacified my mind with this Meditation: Surely, (said I) it is altogether necessary, that the Pope should retain this his outward Pomp and Majesty, the better by that means to draw unto him the proud Emperors, Kings and Princes of this world, and to retain them in true Obedience; as also to dazzle the eyes of the vulgar people, to the end that what cannot be done amongst such men by Humility, may at least be brought about by Subtlety and Policy, that whereas he is not able to preserve his reputation by testimonies of his own Holiness and virtue, as CHRIST and his Apostles and other Holy men have done, he may uphold it at least by the outward glory of another, lest that whereas the ancient Romans were in times past Lords of the whole World, if the power of the Bishop of Rome, should not extend itself fully both to Heaven and Hell, yea and Purgatory also, a place devised for this purpose; the Pope might hap to seem inferior to them, or at the least not greater.  
That as jupiter Optimus Maximus, the prime GOD of all among the Romans, is supposed to strike some persons to hell with his Thunderbolt, so the Roman Bishop should have in like manner, his terrible Thunderbolt of Excommunication, whereby he might make the hearts of all Christians to shake, and might thrust down as many as should but dare to lift up their tongues against this Sovereign power of his, lower than hell itself if it could be possibly.  
Last of all, that whereas the ancient Romans being Lords of all the world, had a most honourable and stately Magistracy, clothed in purple, whereof some were Governors of the City, others ruled as Viceroys in foreign Nations: Even so the Pope of Rome, should have not only his Bishops as Princes; but also his Cardinals as Senators clad in purple, who should be companions for the greatest Kings, and out of whom alone the Vicar of CHRIST should be chosen by the very instinct of the Holy Ghost. As if the Holy Ghost should not aswell be tied to the Cardinals, those base and beastly sinks of Lust and Ambition, as the Chair of PETER to the City of Rome.  
For indeed it is true, that the Holy Ghost hath said; That by his goodwill, he cannot endure to dwell in any but quiet, modest and humble persons, and yet (forsooth) of late, he is even constrained by compulsion, and (as it were) half against his will to reside, wheresoever the Church of Rome shall be pleased to confine him.  
Howbeit, I must confess, in this case my Conscience did often tell me, that they of the Church of Rome have not been able to tie the Holy Ghost so close to themselves and their Sea, but that twenty and seven sundry times failing of the presence thereof, they have raised those XXVII. Schisms which stand upon Record in the Chronicles of their Popes: A thing which surely giveth infallible evidence, against their holy Spirit, and causeth all the privileges and power thereof, to incur a just Censure; For alas! what shall we say? Is it possible, that the Divine Godhead can be an author of Error and Dissension?  
But when they are held close to this Argument, than they answer; That the Holy Ghost departed not fro● the Church of Rome, at such or such a time, but only through the mistake of some, and ambition of others, the Church had gotten a Monstrous head, having sometimes a double, sometimes a triple head, but that only one of the rest was the true and lawful head of the Church.  
Oh, what monstrous spirits have you, (the Romanists) what a monstrous Church? Which can be compelled through Error and Ambition, to subsist so often and with so many counterfeit Heads? To wear them so many years, and to enforce so many poor Christian souls to accept and to believe them upon pain of Damnation for true Heads of the Church, to their own mistake, the abomination of all good men, and your own and their most desperate ruin.  
Well, now I perceive plainly enough, that this Monster which hath so often had two Heads, and sometimes three at once, may also through your monstrous Lust and Ambition, as easily acquire Seven heads at once. But this may be sufficient touching the first Monster or Idol.  
The other Idol I have seen at Loretto, which the Italians call their Lady of Loretto: And this is a Picture carved (as they would have men believe) by St. LUKE the Evangelist. And for that cause, it is reported to be a worker of wonderful Miracles. I am not able in words to express, in what infinite estimation this Idol is held, what a report there is all Italy over, of the Miracles that it worketh. This is the only Saint that all Italians have in their mouth presently, whether they be amazed with any sudden fear of Death, or taken Sick with any grievous dis●ase whatsoever.  
Unto this Lady of Loretto, do all sorts of people in such cases make Vows, promise gifts, undertake to go on Pilgrimage unto her Temple. And if it so fall out, that any man be delivered from any imminent danger, or disease, they presently then cry out a Miracle, a Miracle, and resolve to perform their promise, and strait ways they undertake a Pilgrimage to Loretto.  
Upon these occasions, there is great resort to Loretto day by day out of all the parts of Italy; daily are innumerable Offerings presented at her Shrine, and painted tables hanged up in her Chapel expressing the whole manner of the Miracles. And truly at the first sight thereof, the infinite multitude of Tables did somewhat move me, and I was of the mind that some Divine essence ruled in that place. But when I came a little to myself, upon serious consideration of all the passages together, I easily discerned, that it was nothing else but merely the dotage of the blockish people, who being only guided by outward sense, labour to have a sensible God, I mean a Deity, which they might see and feel: For upon the one hand I observed, a man pictured upon the Rack, and valiantly enduring all those torments by prayer made to the Lady of Loretto: hard by him was portrayed, a man falling from his Horse, and escaping death by a sudden prayer made to the same Lady: On the other hand, you might see a multitude of Sick people miraculously restored to health by calling upon her Name: Not fare from them, diverse Tables of people of all sorts in a storm at Sea escaping the violence thereof, by a Vow made to the same Lady; with many others of like nature not to be numbered.  
Which follies, even CICERO himself, being a diligent observer of the Roman Superstitions, did in his time seem to deride in his book De Natura Deorum, touching the nature of the Gods of the Romans, wherein making mention of the Philosopher DIAGORAS deriding the Roman Deities; h●● thus writeth: That when DIAGORAS upon a time was come to Samothrace, and that a friend of his had taken occasion to say unto him; You Sir, who are of Opinion, that our Gods do not hear the prayers of their Suppliants, and order humane Affairs, do not you observe by this multitude of painted Tables, how many men by prayer to the Gods, have escaped the violence of tempests and storms at Sea and come safe to Land?  
It is true indeed, said the Philosopher, here is a multitude of Tables of them which have escaped; For they are no where painted that have suffered Shipwreck, notwithstanding, their prayers to these Gods in this kind, and have perished at Sea.  
Which answer of his, was witty and beseeming a Philosopher; for thereby he did evidently enough declare, that such people had not been preserved by the help or favour of JUPITER, or JUNO, or NEPTUNE, or any other of their supposed Deities, to whom they had directed their Supplications in this case. Forasmuch, as many others beside, and such as perhaps were honester, and better men than those who escaped, though they had made the same prayers had perished in the waves.  
But forasmuch, as all men generally were accustomed in any time of distress to fly by prayer to one or other of those supposed Deities, and that it often fell out, that natural causes being violently provoked, and threatening Death, being either stopped in the midst of their course, or mitigated of themselves, do upon a sudden yield hopes of deliverance. Thence is it, that the effect thereof is without any good reason, ascribed to their feigned and imaginary Deities.  
And even thus and no otherwise, standeth the case with our people of Italy, in adoring and believing on that Idol of Loretto, and offering unto it Tables of Devotion; because, inasmuch as all Italy almost maketh prayers unto her, and that of necessity it must fall out, that by one means or other in so great a Multitude of people, some few at the least shall obtain what they have prayed for, either through the especial hand of God, or by the strength of nature; And that nature at sometimes even seemeth to work a Miracle; all these things, are by these stupid and blockish people attributed to their Lady of Loretto; except perhaps men would deny, that in the same manner, and for the same end, the Image of Ceres at a City called Enna in Sicilia, as the same Cicero witnesseth, hath made open declaration of her power and Godhead (to use Tully's own phrase) by many Miracles and wonders many a time, and full often even in the desperatest cases afforded unto her suppliants present help and remedy.  
But these things (as I have formerly said unto you) almost none but the vulgar, and such as are like unto them do run after and believe.  
For even the more learned of their own, Physicians, Philosophers, and Divines also, as many as have not their mouths stopped with some Ecclesiastical preferment, do in their better judgements contemn and deride, not only these Miracles of Loretto, but even the very Roman religion itself as false and feigned, as I easily and apparently discerned at my being at Naples, where they had at that time obtained some restraint of the violence of the Roman Inquisition.  
Yea and moreover, these Atheists even to my face derided my name, because it was Christianus, for in the Italian Dialect by the word Christian they are wont to intimate a Blockhead, or silly foolish fellow; which thing (as I conceive) they do for this reason, because in their judgement they hold no man fit or inclinable to believe the Popish Chimeras, but silly fools and blockheads.  
And these are chief those things which came into my mind to speak ●nd relate touching the Society of jesuites, & the Idols which it more particularly believeth in and adoreth, being roused up thereunto by your discourse, and beyond all expectation illuminated therewith.  
PAUL. At this word, Paulus looking steadfastly in my face, spoke thus unto me; I will not (saith he) henceforth any more inquire after the Causes of so great blindness in the jesuites. I will admit no more excuses. If in thee so great a light of the truth c●uld be depraved by jesuitical Education and almost quite ●xti●ct●n thee, as I verily suppose it had been in all likelihood, if God had not sent me hither; What may I imagine they are not able to work in the dark and infatuated understanding of others?  
When he had thus said, immediately the watchword was given, that it was time to retire from our walk and recreation and both of us in private retired to our private Chambers.  
Here endeth the first Book.  
FINIS.    

THE SECOND PART.  
Containing a Detection of the secret Counsels, bloody Projects, and Practices of that Society of later years, especially, since their first Designs for the disturbance of the State of GERMANY, about the year of our Lord, 1608.  MATH. 7.15.16. 
Beware of false Prophets which come unto you in Sheep's clothing, but inwardly are ravening Wolves.  
By their fruits you shall know them.  
LONDON, Printed for GEORGE GIBBS at the Flower de Luce in Popes-head Alley. 1630.   

TO THE RIGHT WOR full. Sir EDWARD BARKHAM, Sir MARTIN LUMLEY, Sir CUTHBERT HACKET, and Sir MAURICH ABBOT Knights; And the Worshipful, HENRY GARAWAY Esquire, Aldermen of this Honourable City:  
With the Master, Wardens, and Assistants of the right Worshipful Company of Drapers; W. F. wisheth all such Blessings in this Life, as may fit them for the blessed fruition of a better Life.  
RIGHT WORSHIPFUL:  
THe Proverb is not more ancient than true:  
Tunc tua res agitur, paries quum proximus ardet.  
When our Neighbour's house is on fire, it is high time to provide for the safety of our own: This present Age wherein we live, and the distressed estate of our Neighbours and Brethren in Religion fallen upon them within these few years past, by the Machiavillian plots of that pernicious brood of Incendiaries styled jesuites, gave me occasion to make use of this Proverb, and called to my consideration the present danger of our own State except some course were speedily taken to bring to light these concealed projects of that Society, which now we may be assured they have in agitation against us of this Nation in general, and of this City more in particular. Which thing I have not found any so ready a way to perform (to the best of mine understanding) as by propounding unto our Nation a precedent of their practices of late years,  exemplo alieno discamus, that we may see by their dealings with others, what measures ourselves may in all probability expect from them. This precedent you shall find in this following discourse, wherein you may see as in a perfect Mirror, their Consultations for the disturbing of the States of Germany, taken above XX. years ago, their plots upon the particular Electors, and several Princes, discovered to that Nation before their Counsels were brought into Action, had that Nation been either so wise or so happy, as to have taken notice thereof in time, and to have extirpated that brood of Vipers before they were grown up to Maturity: All which, I have thought it my bounden duty to divulge for the good of our Nation, that being forewarned, they may arm themselves in time against the growing Mischiefs, and to Dedicate more particularly this part thereof to your Worships in token of my due respect and ready willingness to do any service to your Worships in particular, and to this Worshipful Society in general, which may fall within the compass of the ability of him, who resteth till death, for the good and happy estate of your Worships, and this Worshipful Company, a daily Petitioner at the throne of Grace, in the best prayers and endeavours of.  
A weak Minister of the Gospel of CHRIST, and a free Brother of the Draper's Company: WIL: FREAK   

A DISCOVERY OF THE SECRET DESIGNS AND BLOODY Projects of the Society of JESVITES of later years.  
WHat MARCUS CATO sometimes spoke concerning the Roman Soothsayers; that he wondered how they could forbear to smile upon each other, so often as they met, may not unfitly be applied to the jesuites: It is a wonder that one jesuite when he looketh upon another doth not strait way burst forth into a laughing outright, they being amongst themselves privy to such impostures practised upon the people. I speak not touching your simpler sort of jesuites, from whom these more reserved and closer practise● of the Society are altogether concealed, either in respect they are not held wise enough (forsooth) to be acquainted with them, or that they are thought too devout to entertain them, or else in regard of their short continuance in that Society: for all such are so kept short through severity of Discipline, that not one of them, except he be wondrous quick of scent, can ever smell out in the least measure what knavery is therein practised under a show of Holiness. My discourse only toucheth the prime and principal fellows of that Society, their Regent's, Fathers, Provincials, and Generals; all which, are so universally and jointly tainted with all manner of wickedness, but especially with Whoredom, Covetousness, and Magic, that indeed any reasonable man may think it little less than a Miracle, if a jesuite of this rank meeting such another upon a sudden, and beholding, as it were, another picture or lively representation of himself, should have power to abstain from laughing outright.  
I therefore thought it not amiss, considering the premises, to lay open unto the world some particular passages, and practices of that Society, of the greatest part whereof myself have been an eyewitness, and some part whereof hath been related unto me by jesuites whom I am able to name, and will undoubtedly nominate, if they shall but dare in the least manner to lift up their tongues against me, or to contradict what I have written. And howsoever at this time I pass over things briefly, and do only (as it were) give you a first draught thereof, I do purpose endue time (God assisting me) to do it more largely and completely, with expression of all and singular circumstances thereunto appertaining.  
First of all then, at my entrance into my College of jesuites; especially, if it be situated in or near unto any large and populous, and rich place. But alas, why do I say, if it be built there? (Seeing they have no Colleges in any poor, mean, or obscure place.) At your first entry I say into such a place or College, take principal notice of the Porter of their Gate, and him you shall find to look like unto the very picture of a very Charon, or rather a Cerberus; For the most part you shall observe him to be a man of very great years, or if he be younger, he is a fellow of most approved trust and secrecy. And this is the man, if any such there be, who is well skilled in all the mysteries of the jesuites Cabal, or reserved Divinity.  
In this fellows keeping is great store of apparel both for Men and Women of every degree and calling. And with this apparel do the jesuites habit themselves according to the quality that every one findeth himself ablest to personate, and so practise wonderful Impostures in the world. For at sometimes being habited like Soldiers very gallant, then walk in the streets and highways Whoring and Swaggering in the public Stews. At other times in the civil habits of Citizens, professing themselves to be of the reformed Religion, they pry up and down and listen in Inns, in Playhouses, in Taverns, upon the Exchange, and in all places of public meetings, wheresoever there is any frequent resort, what the people speak up and down concerning them, what consultations are abroad, what matter of Action is set a foot in any part. Another while, like Doctors of Physic, or of the Civil Law, with great gold Rings on their fingers, avowing and purposely professing themselves to be Papists; wheresoever they know any of the Common sort that is wealthy and hath sons, they device some cause of business with them, and insinuate themselves into their acquaintance by strange fetches, and in Conclusion do advise them to bring up their sons in some School or College of jesuites, affirming that themselves have been Educated by them, and that they have so profited under them, that (God be thanked) they never had cause to repent thereof: And sometimes again apparelled like Noblemen, and completely attended, they cause Coaches to be provided abroad, and frequent the Courts of Princes, as giving attendance upon Ambassadors of foreign States, and serve as Intelligencers to unlock the cabinets of great Potentates.  
Nay further, I have known them to make show of being banished persons, and to crave collections amongst Protestant Divities, purposely to learn underhand what such men writ against them: yea such were those men for the most part, who so miserably deluded so many Reverend men in many places by sinister ways under that habit, furthering the designs of their Society, and breeding disturbances in the reformed Congregations: of whom, to the end that all honest-hearted Ministers may be more wary, I shall tell you hereafter, what projects at this day the jesuites have a foot to this purpose.  
But in the mean while perhaps you will say unto me, whereto, I pray you, serveth so much women's apparel, or what is their end in depositing so much in the keeping of the Porter of their gate. Attend, and I will tell you: No Pander, that ever TERENCE or PLAUTUS mentioned in their Comedies, was so nimble at the trade of winning pretty wenches, at are the jesuites at this day, but especially that Porter of their gate whom I mentioned but now.  
For, that which the Confessors themselves are not able to wring out of them by Auricular Confession in their Churches and Chapels, this fellow knoweth how to win from them by flattering speeches, with wonderful pleasing and delightful toys, especially if he meet with a poor widow, or any such  woman which senderh her child to the College now and then for an Alms; or with some Laundress, or Spinster; for be she Lotrix, or Petrix, he will make her a Meretrix. Whom so soon as this base Pander hath once but alluted to come to his net, although her apparel be never so old and tattered, yet he hath gay Gowns enough in store, with accoutrements suitable, wherewith he can make her both trick and trim, which when he hath so done, he knoweth how to convey her through many secret passages and by-waves to his Venerable Masters, the Fathers of the Society. And yet he never doth this in the day time, but near upon the shutting in of the Evening, and then they make away the whole night in Riot and Luxury, with revelling and Dancing, the younger sort and Novices of the Society being kept fare enough from Discovery thereof.  
For they have for the purpose certain Vaules framed like Chambers, and rooms under ground as had those ancient Romans, who first devised there Stews in Vaults, whose inclination to all carnal lasciviousness was so great, and so brutish, that the Senate of Rome, fearing the just anger of their Gods for the same, utterly suppressed those Lupanaria or public Stews.  
And thus much for the jesuites Porter of their Gate: only I must not forget to tell you this one thing, that if any party who by chance shall come to the sight of such and so great a Wardrobe, do demand with admiration, what is the end or use of it, answer is made unto them, that it is the wardrobe, reserved purposely for acting of Plays: but that is the least part of their intention to my knowledge.  
Moreover, when thou interest into any of their Churches, make account that thou walkest under an heaven of Iron: Bloody Mars is over thine head, not that Prince of peace; below thee is the very pit of Hell, and a shop of Torments.  
I now do relate in good earnest, what mine own eyes have seen; At Prague in Bohemia upon the roof of their Churches, are thousands of Iron Bullets, Whips, and fire balls, such as the Bohemians use: upon the sides are placed pieces of Ordnance, with a great number of Muskets and Harque bushes, with Pikes and Halberds. In the midst, where the Arches meet, are great heaps of huge Bullets of stone▪ And the like preparation have they also made at Craconia. Nor do I make question, but that upon due search their Colleges in other places, would appear as well provided.  
But some man may perhaps make question, to what end Religious men should make such preparation, or what need there can be so to do. I confess, the matter at the first sight astonished me, and to my best understanding was exceeding strange: but thus standeth the case.  
The jesuites know well enough, that the courses which they have taken formerly, and now every day do take, are so indirect and turbulent, as maketh them odious, to all such as they live amongst; yea, to very Papists themselves, at least to the wiser sort of them, in respect of many things which they have done both tumultuously, and wickedly, wheresoever they have got footing in the least manner. For they have no regard of any, they spare not to root up the very Catholics themselves, so that they may pleasure the Pope's Holiness therein, though it were with the betraying of their Countries, and setting the whole Christian world in a Combustion. And therefore because they are in daily fear to be massacred by those among whom they live, they make this provident and timely prevention by Warlike preparation.  
For indeed, they are afraid (as I myself have heard them confess) lest it might befall unto them as unto the Knight's Templars, who notwithstanding they were forward enough to serve the Pope at all times, and as good Catholics as could be wished in the matter of Religion; yet, for their too much Ambition and Covetousness, whereby they became insupportable, they were by the consent of all Christian Princes, and not without approbation from the Pope himself, put to the Sword all it an instant, and utterly rooted out almost in a moment; as sometimes were the Pythagorians, those very jesuites in effect, among the Heathen, served throughout Italy, and the Provinces adjoining.  
Now the reason, wherefore they do make choice to lay up their Arms and munition in their Churches, is only this: For if when any Insurrection or rebellious tumult ariseth in a Province, the Papists come thither to help and assist them, by this means they have Arms for them in a readiness upon a sudden: but if any who are of contrary Religion come thither to do them wrong, or to steal any thing from them, they have munition and stones above head, to destroy them withal before they be ware. And is not this (I pray you) the ready way to make the House of Prayer, a Den of Thiefs.  
And yet by your patience, if you will but attend, I shall relate things more strange and horrible than these, in respect whereof, the things I have related hitherto, may well seem tolerable, I may almost say Innocence,  
Under the Pavement of their Church at Gratz, and elsewhere, to my knowledge, are Vaults and buildings under ground; whereunto, there is no way but by stairs, and steps; Here have they hoarded up (like to that Cacus whom Virgil speaketh of) all their prey and treasure, and do obscurely conceal a world of wealth: so professing poverty, not only with public consent, but also with incredible pleasure, suffering the same with admirable patience, and Cursing to the pit of Hell, all such as are poor against their wills, as unworthy of so blessed a Cross.  
But as for this their treasure, for the most part it is so contrived, that it is buried directly and perpendicularly under their greatest and chiefest or most eminent and highest Altar, and so they shall be sure that when they Chant Mass, they shall Sacrifice to MARS above head, and to MAMMON below.  
Now furthermore, in their Vaults under ground they maintain a very strange Library, of Cords, Halters, Racks, Swords, Axes, Iron-pincers, Stocks, Torches, Pillories, and several Instruments of Torture, wherewith and whereunto poor wretches being tied fast, are joint by joint torn a sunder as many as fall into the hands of these Tyrants, who are fare more cruel in this kind, than MEZENTIUS or PHALARIS ever were.  
Nor are they without a Devil's coat, and a long steeple crowned hat with black feathers, a jagged doublet cut and flashed, breeches puffed out and bagged like bellowes, down to their ankles, such as would even make a man affrighted to look upon them.  
But perhaps, he that readeth this Relation, will wonder to what end Religious persons, who profess themselves the Disciples and followers (as they would have all men to believe) of our most meek Sav our JESUS, should make such provision. I will resolve you this question also, if you please to attend.  
With such instruments as these, doth the Society captivate the understanding of their Disciples, unto jesuitical obedience. For if in the least matter, they get any hint of suspicion, against any of their Novices, that he will not be constant, or that he desires to escape from them, and that he is likely to betray the secrets of their Society, they clap up such a fellow, in a fair pair of stocks, and having macerated him a long time with hunger, and cold, and want of all bodily comforts; at the last, they make an end of him, with some exquisite tortures, and kill torments. I do not belie them. I writ nothing but a truth. There was at Gratz, about three years ago, a young man named JACOBUS CLUSSEUS, a youth of an excellent and pregnant wit; this man did they lay hands upon, and miserably tormented him, by whipping and scourging, for a matter of no moment, and because he told them plainly, that he would renounce their Society, and complain publicly (if ever he got liberty) for this and other such wicked dealing towards him, they clapped him up into such a Prison, under ground, as aforesaid, from whence he was never scene to come out again alive.  
Nor did any of us that were Novices, make question, but that he was made an end of, with most exquisite torments.  
Which unparallelled piece of tyranny, I purpose in due time to divulge to the whole world, with relation of all circumstances, being the thing which the poor wretched Clussaeus, had a purpose to have done himself, if he had not been hindered and prevented by death.  
I shall withal make public unto the world, another such piece of Villainy, committed by the jesuites of Fulda in Germany, upon the body of one MARTINUS, whom they stole away most basely from his Parents, who are yet living at Miltenberg or Milberg.  
And how many women think you, have been devoured and eaten up in the same Gulf? How many young Children slain? How many young men, that have been sole Heirs of very large and ample Patrimonies, have been m●●e away by them? I do not say, I think, but I believe, and am firmly persuaded, so often as shrieks, and cries, fighing, and most woeful lamentations, were heard in the night season, the hearing whereof; would put a man into a cold sweat all over, and make his hair stand on end, though our simpler Novices, believed them to be the Souls of some lately departed, it was nothing but the shrieks and moan of children lately murdered, or then a murdering.  
Moreover, that the extreme and Devilish malice of jesuites, may be in nothing defective, they are accu●o●ed diverse times in those their Vaults under ground to make the Devil very fine sport: putting on terrible d●sguises, they cause some of their Novices to be called down to behold their Tragedy, upon whom they will rush suddenly with an horrible yelling noise, to make trial, (forsooth) of their courage and constancy.  
For ●f they find any to be timorous and fearful, they admit not such a man to the secrets of Magic, as accounting them cowardly and degenerate, but appoint them to some of the inferior Arts: but such as appear to be of bold and undaunted Spirits, they take especial notice of them, and reserve them for serious employments.  
And yet they are not always successful for all this, as appeared by that which happened at Prague in the year 1602. For whereas there were fine principal jesuites, who being habited as Devils made sport with their youth, It so fell out, that there was found to be a sixth in their company, before they were ware, and he questionless was a Devil indeed, who catching up one of the personated Devils in his Arms, gave him such a kindly unkind embrace, that within three days after, he died of it. The fact was common talk at Bake-houses, and Barbershops, and at every table discoursed upon, all over Prague.  
And yet for all that, the rest of them, as nothing amazed with this Tragical event, dare still in an height of obstinacy, proceed in that most  and Devilish study of Magic.  
Now amongst that whole Society, the prime man for a Magic an, a French jesuite, whom the King of France himself, had in so high estimation, that he admitted him not only to his Princely table, but also to familiar conferences in private; concerning whom, the jesuites themselves did make their boast, that he had a glass made by Art Magic, wherein he could plainly represent unto the King, whatsoever his Majesty desired to see: insomuch, that there was nothing so secretly done or consulted upon in the most private Room of of any Cloister or Nunnery of other Orders, which he could not easily and instantly discover, and disclose, by help of this his Enchanted, or rather Devilish glass.  
And indeed it was by the Art and means of this Magician jesuite, that their Society was confident, that they should be able to draw on their side, one of the most potent Princes of the Empire, albeit a Protestant: forasmuch, as he was observed to be somewhat delighted in the Study of Magic.  
Now, as for those whom they take in as Novices to be instructed in this way, they expound unto them those nine hundred Propositions, which PIOUS, Earl of Mirandula published at Rome: as also the Book of johannes Tritemius, together with a Tract or Treatise touching abstruse or hidden Philosophy, written by Cornelius Agrippa: Likewise Theophrastus, concerning the Constellations and Seals of the Planets, with the Steganographia of I know not what Abbot, and the Art of PAUL to procure Revelations: meaning Saint PAUL, whom they affirm to have been instructed in the Art Magic, and thereby to have understood such high Revelations and profound Mysteries.  
Yea, they blush not to affirm, that Saint JOHN was an excellent Magician: Nor do they stick to say, that even our blessed Saviour CHRIST JESUS himself, was a most absolute and perfect Magician, as mine own ears have heard it oftener than once or twice related by some of that Society, and such as I am able to nominate.  
And thus much for the jesuites Church: Only, take this direction along with you; those Vaults and Rooms under ground, which I mentioned even now, those secret conveyances and Circean Dens, are for the most part contrived to be under the Choir or Cloister, not where the people do walk or stand.  
And now when thou shalt pass from their Temple into their Study (for I will say nothing touching their Parlour, or Chambers, Refectories, or places of Recreation, instruction of Novices who are newly admitted, and the training up of other Scholars committed to the jesuites tuition; nor yet touching the Method and Order of their Studies, but will reserve that for another Discourse; seeing those passages are for the most part known abroad already, being discovered by another.) When, I say, thou shalt enter into their public Library, thou shalt find a most exquisite choice of Authors of all sorts, all of them most curiously bound up in Leather or Parchment with fillets of Silver or Gold: and as for such whereof there is daily use, they are laid in order upon Desks, fastened with chains upon a long table.  
But as for the inner Library, that is only reserved for the Fathers of the Society: it is free for none but them to go in thither, and to borrow thence what books they think good. Those ordinary books, are only free for the juniors of the Society, nor may they take a sentence out of the rest without special leave obtained from the Regent.  
Moreover, in this first Library, are no Heretical books (as they call them) but only the Writings of most approved Authors and Catholics all: For they hold any other unworthy to be placed amongst them, as fearing perhaps they should infect the rest.  
Look therefore upon thy left hand, and there thou shalt see the wretched books of Heretics, (as they term them) standing all in Mourning for the faults of their Authors, bound up in black Leather, or Parchment blacked over, with the very leaves thereof died in black.  
Of these, not one of the Fathers themselves may make choice or use, without leave obtained from the Regent before hand: but your inferior jesuites and younger Novices, may not be so bold, as to desire the sight of any one of them, except he will before hand, with all virulency and bitterness, raise upon, and disgrace the Author, whom he desireth to see, by some infamous Libel, and scurrilous Satirical verse, or writing.  
In the midst of these several Libraries, is placed a Study, being divided into many Seats distinct, and separate one from another, with a blue covering: on the right side whereof, sit the Fathers; on the left, the undergraduates; who have already taken some Degrees upon them. The other Novices, or (Freshmen as we call them) sit mixed with the fellow-Commoners, that they may take notice of them, and every man in his turn, beating into them by continual discourses, the sweetness and excellency of the Order of jesuites; especially, into such as are of the richer sort, or wealthy heirs.  
I will say no more at this time; as touching their Studies, but I will describe briefly, the manner of the Visitation, which every Provincial maketh; because it is a point, which as I think, and for any thing that I ever read or heard, hath been never hitherto divulged by any.  
Now every Provincial taketh his Denomination from the Province, or Kingdom rather, which is committed to his charge, and oversight. His place is to visit the several Colleges, to take an account of their Revenues, and oversee their expenses, exactly and punctually: to take notice, what Noble personages do commit their Sons to the tuition of the Society, and how many they are in number? Whether there be not yearly an increase of Scholars, as also of their means and Revenues? Whether there be any converted from Lutheranism, and how many such?  
If there be no such thing, or if the Popish Religion have lost ground, or if there be any decrease of their wealth, he sharply reproveth their sloth and neglect, and chargeth strictly, that they make an amends for the wrong they have done, and loss they have received in this case. But if they have bestirred themselves bravely, and converted (as they call it) or rather perverted many Souls to Popery, if they have been frugal, and scraped wealth together, he praiseth them very highly, and extolleth them to the skies. Moreover, he demandeth, what is the opinion of the Neighbouring Heretics concerning them? What be the projects of the Nobles? What meetings they have? How many? And where? What they consult upon? What they resolve to do? Whether the Heretical Princes (as they term them) delight to live at home or abroad? To whom they resort most frequently? What is the several disposition of every one of them? In what things ●hee is obserned to take most delight? Whether he take any care of his people or not? Whether he be a Religious Prince or not? Or rather, whether he be not a man, who delights to take his pleasure in drinking, Wenching, or Hunting? Whether he have any Catholics about him, or that are near unto him? What the people report abroad, concerning their own Princes? Whether the Churches of the Adversaries, be full of resort, or not? Whether the Pastors of those Churches, be learned and diligent men in their place and calling, or otherwise lazy Lubbers, and unlettered? Whether the Profession of Divinity thrive, in the Neighbouring University of Heretics? Whether their Divines maintain frequent Disputations, and against whom principally? What books they have published of late, and upon what Subject?  
To these, and sundry such questions, if the Regent, and the rest of the Fathers do answer punctually, he doth wonderfully commend their industry and vigilancy.  
If he find them defective in answering to these or any such demands, he reproveth them sharply, saying: what mean you my Masters, do you purpose, like lazy companions, to undo the Church of Rome? How do you suppose your slothfulness in these weighty affairs, can be excused before his Holiness? How is it, that you presume to take these places upon you, and to manage them no better? What or whom are you afraid of? Why do not you buckle up yourselves better to your business, and perform your places like men? These things (if you had been such men as you ought to be) had not been to do now. These things should have been done long before this time. Do you observe the incredible watchfulness of the Heretics, and can you be lazy? And with these or the like speeches, he whetteth them on to their duty.  
At the last, he enquireth as touching the scholars, fellow-Commoners, Novices, and the rest, how many they are in number? How much every one hath profited? To what study or delight each one is inclinable? Whether there be any one amongst them that is scrupulous, or untractable, or not a fit subject to be wrought upon. For he adjudgeth every such an one fitting to be removed from the study of Divinity; except, he have been very well exercised in the disputations in Schools, and have a very great and good conceit of their Religion beaten into him. Moreover, he enquireth if they have any one in the College, who can be contented, for the advantage of the Catholic cause, to undertake any laudable attempt, and to spend his blood in the cause, if at any time necessity shall seem to require it.  
And at last, he sendeth away all these informations being sealed up, unto the Father General at Rome, by whom, they are immediately made known to the Pope himself, and his Conclave of Cardinals: And so by this means, an order is taken, that there is no matter of Action set on foot, nothing almost consulted upon, throughout the whole Christian world, which is not forthwith discovered unto the Pope, by these traitors, that lurk in every state and kingdom. Also, it is not to be omitted, that the jesuites are translated by their Provincial, from one College to another, and that for the most part once in three years, that so the Provincial out of their several discoveries, may attain to unlock all the secretest Cabinets of the Prince and State, where he doth reside.  
In the last place, I will add in stead of a Corollary, some strange and wonderful devices of the jesuites, which being but of late newly hammered in the forge, they have earnestly endeavoured; yea, and at this day do labour, tooth and nail to put in practice by public consent, for an Innovation to be made both in the Church and State throughout the whole Roman Empire. To this end, their chief and only aim is, how to set the Princes of the Empire together by the ears, and by taking off some of the principal Doctors of the Church, to bring the tyranny of the Spaniard, and the Primacy of the Pope, into Germany. Concerning which very project, I have heard the Provincial DEL-RIO himself, discoursing sometimes, whose plots and Machinations, were such as follow. In the first place, (saith he) care and pains must be used, to estrange the affections of the Princes of the Empire, one from another.  
Now the means (said he) to effect; that is, to work upon their contrariety of opinions, in matters of Religion: And for this end let the Emperor be incited to make a Declaration, that he will not grant liberty of Conscience in matters of Religion, except there shall first be a restitution made of such goods, as were taken from the Clergy upon the treaty at Passaw: for this is a point whereat they will stick assuredly, and deny it.  
Let the Emperor thereupon send his Princes, and demand the same of the Cities of the Empire? They will either obey or deny: If they consent and obey, all is well: If they refuse, let him proclaim them Rebels, and expose them to be seized upon by the next neighbouring Princes: but still let the matter be so carried, that he be sure to oppose a Lutheran and a Calvinist, the one against the other.  
Moreover, some devise must be found out, that the Duke of Bavaria may fall foul either upon the Elector Palatine, or upon the Duke of Wittenberg, for than may the Emperor be easily won to proclaim him Traitor whom the Duke of Bavaria shall distaste, and all means taken away of making pacification either with Papist or Calvinist for them; beside, thereby will be raised unreconcilable divisions in the Empire, never to be quenched before an highway be made for the accomplishment of our desires. For the further ripening of which Design, the jesuites unbethought themselves further of this Stratagem. It will follow (say they) necessarily, when any City of the Empire shall be proclaimed rebellious, that every several Prince will be more ready and willing to serve his own turn upon the spoil thereof, then to admit any other that shall be emulous of the same booty to prevent him. This for the Generality. More particularly yet, means must be found out, to set the Princes of Saxony at difference, that their strength and power may be broken, or at least weakened.  
Now that may be most conveniently effected thus: first, if the Administration of the Primacy of Magdeburg, which now is vacant, be given to the Bavarian Elector of Colen, neither the marquis of Brandenburg, nor the Duke of Saxony, will easily grant their consents thereto.  
Secondly, if that succeed not according to our desires, there must be some cause pretended, why the Duke of Saxony either doth seem worthy, or aught to seem worthy to be removed from the Electoral dignity. For, if in times past, the Princes of the Empire cast down Wenceslaus, from the Imperial Throne, because they had adjudged him a negligent Prince: surely the Emperor may take as just an occasion, to remove from the Electoral Dignity, the Duke of Saxony, who is drunk every day. And in this respect, let his Imperial Majesty restore and confer that Dignity, upon the house and family of the Dukes of Weymar, And because these Princes are yet under age, ●et the Administration of that Electorship, be committed to Henry of Brunswick, a learned and vigilant Prince. This project being once set a foot, cannot choose but beget infinite distractions, throughout all Saxony, so shall it come to pass, that they shall waste and weary themselves one against another, and by that means, become utterly unable to withstand a common foe when he shall come upon them.  
And as for the marquis of Brandenburge and them of Pomerania, let means be used to moon the King of Poland who is the Emperor's kinsman to covenant with his uncle the King of Swetheland, that they two shall invade and device Prussia, and Canton the same: which thing the marquis of Brandenburge will oppose with all his powers. Now as concerning the Landgrave of Hessen he must be urged and solicited da●ly to divide the inheritance equally with his uncle Lodowicke and to resign the government of Hertsfeild to the Bishop of Wirtzburg: if he refuse to do so, let him be proclaimed rebel, and let his inheritance be assigned unto his uncle Lodowicke.  
Moreover, as for the Duke of Wittemberge, and the Elector Palatine, they two may with ease be set together by the ears, if the Duke be commanded to make restitution of some Religious houses, or otherwise upon his refusal be proclaimed Rebel, and some neighbouring Monasteries be assigned to the Elector Palatine, and amongst them one especially, which he hath been observed to have aimed at long ago.  
And these be those kill projects of the jesuites, which I have heard from their own mouths, not without admiration even to astonishment, and they have many more of like sort, all which I do not at this present remember.  
Moreover, there hath been a Consultation among the jesuites to send abroad some bold Assassinates, who by Poison or by the Pistol, may cut off the principal Doctors of the Reformed Churches, fellows who are so absolute Masters in that trade of Poisoning, that they are able so to infect Platters, Saltsellers, Basins, Kettles, Pots, and Caldrons, and such like vessels of ordinary use; that albeit, they shall be ten times over washed and wiped, yet shall they retain the power and infection of most deadly and speeding poison. Wherefore, I humbly advice all godly and religious Governors and Ministers of the Church, that hereafter they be wary, and cautelous how they trust any, but such as of whose fidelity they have had sufficient trial.  
And these things could never have fallen within compass of mine understanding, nor ever did, before such time as I heard them from the Principals and Heads of the Society of jesuites, together with many other particulars, which I held myself bound in Conscience to reveal to the world, for the good of my Country, and of the Church of CHRIST: which although I have for the present only given you as in a rude and first draught; yet I purpose, (God willing) in due time, to express the same at large, painting them out in their Colours, with circumstances of time, place and persons. [⸫]  
FINIS.