WHat MARCUS CATO some­times spoke concerning the Roman [...] South-say­ers; that hee wondred how they could forbeare to smile upon each other, so often as they met, may not unfitly be applyed to the Iesuites: It is a won­der that one Iesuite when he looketh upon another doth not straight way burst forth into a laughing outright, they being amongst themselves privie to such impostures practised upon the people. I speake not touching your simpler sort of Iesuites, from whom these more reserved and closer practises of the Society are altogether concealed, either in re­spect [Page 2] they are not held wise enough (for sooth) to be acquainted with them, or that they are thought too devout to entertaine 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 quicke of sent, can ever smell out in the least mea­sure what knavery is therein practised under a shew of Holinesse. My discourse onely toucheth the prime and principall fellowes of that Society, their Regents, Fathers, Provincials, and Generals; all which, are so universally and joyntly tainted with all manner of wickednesse, but especially with Whoredome, Covetousnesse, and Magicke, that indeed any reasonable man may thinke it little lesse then a Miracle, if a Iesuite of this ranke meeting such another upon a sudden, and beholding, as it were, another picture or lively representation of himselfe, should have power to abstaine from laughing outright.

I therefore thought it not amisse, considering the premisses, to lay open unto the world some parti­cular passages, and practises of that Society, of the greatest part whereof my selfe have beene an eye­witnesse, and some part whereof hath beene related unto me by Iesuites, 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 mee, or to contradict what I have written. And howsoever at this time I passe over things briefly, and doe onely (as it were) give you a first draught [Page 3] thereof, I doe purpose in due time (God assisting me) to doe it more largely and compleatly, with expression of all and singular circumstances there­unto appertaining.

First of all then, at your entrance into any Col­ledge of Iesuites; especially, if it be scituated[?] in or neere unto any large, and populous, and rich place. But alas, why doe I say, if it be built there (seeing they have no Colledges in any poore, meane, or obscure place) At your first entry I say into such a place or Colledge, take principall notice of the Porter of their Gate, and him you shall find to looke like unto the picture of a very Charon, or ra­ther a Cerberus; For the most part you shall observe him to be a man of very great yeares, or if hee bee 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 Iesui­tes Caball, or reserved Divinity.

In this fellowes keeping is great[?] store of appa­rell both for Men and Women of every degree and calling. And with this apparell doe the Iesuites habit themselves according to the quality that eve­ry one findeth himselfe ablest to personate, and so practice wonderfull Impostures in the World. For at sometimes being habited like Souldiers very gallant, they walke in the streets and highwayes Whoring and Swaggering in the publike Stewes. At other times in the civill habites of Citizens, professing themselves to be of the reformed Religi­on, they pry up and downe and listen in Innes, in [Page 4] Play-houses, in Tavernes, upon the Exchanges and in all places of publike meetings, wheresoever [...]here is any frequent resort, what the people speak up and downe concerning them, what consultations are abroad, what matter of Action is set a soot in any part. Another while, like Doctors of Physicke, or of the Civill Law, with great 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 devise some cause of businesse with them, and insinuate themselves into their acquaintance by strange fetches, and in Conclusion doe advise them to bring up their sonnes in some Schoole or Col­ledge of Iesuites, affirming that themselves have beene educated by them, and that they have so pro­fited under them, that (God be thanked) they ne­ver had cause to repent thereof: And sometimes againe apparelled like Noblemen, and compleatly attended, they cause Coaches to be provided abroad, and frequent the Courts of Princes, as giving atten­dance upon Ambassadours of forraigne States, and serve as Intelligencers to vnlocke the Cabinets of great Potentates.

Nay further, I have knowne them to make shew of being banished persons, and to crave collections amongst Protestant Divines, purposely to learne under-hand what such men write against them: yea such were those men for the most part, who so mi­serably deluded so many Reverend men in many places by sinister[?] waies under that habit, furthering [Page 5] the designes[?] of their Society, aud 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 Iesuites have a foot to this purpose.

But in the meane while perhaps you will say unto me, whereto, I pray you, serveth so much womens apparell, or what is their end in depositing so much in the keeping of the Porter of their gate? Attend, and J will tell you: No Pander, that ever TERENCE[?] or PLAUTUS mentioned in their Comedies, was so nimble at the trade of winning pretty wenches, as are the Iesuites 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 Chappels, this fellow knoweth how to winne from them by flattering speeches, with wonderfull pleasing and delightfull toyes, especially if he meet with a poore widdow, or any such silly woman which sendeth her child to the Colledge now and then for an Almes; or with some Laundresse, or Spinster; for be she Lo­trix, or Netrix, hee will make her a Me [...]etrix. Whom so soone as this base Pander hath once but allured to come to his net, although her apparell be never so old and tattered, yet he hath gay Gownes enough in store, with accoutrements suitable, wherewith he can make her both tricke & trimme, which when he hath done, he knoweth how to con­vey her through many secret passages and by-waies [Page 6] to his Venerable Masters, the Fathers of the Socie­ty. And yet he never doth this in the day time, but neere upon the shutting in of the Evening, and then they make away the whole night in Ryot and Luxu­ry, with Revelling and Dancing, the younger sort and Novices of the Society being kept farre enough from Discovery thereof.

For they have for the purpose certaine Vaults framed like Chambers, and roomes under ground as had those ancient Romanes, who first devised their Stewes in Vaults, whose inclination to all carnall lasciviousnesse was so great, and so bruitish; that the Senate of Rome, fearing the just anger of their Gods for the same, utterly suppressed those Lupanaria or publike Stewes.

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

Moreover, when thou entrest 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 tho very pit of Hell, and a shop of Tormenters.

J now doe relate in good earnest, what mine own eyes have seene; At Prague in Bohemia upon the roofe of their Churches are thousands of Iron Bul­lets, Whips, and fire-bals, such as the Bohemians use, [Page 7] upon the sides are placed pieces of Ordnance, vvith a great number of Musquets and Harquebushes, with Pikes and Halberts. In the middest, where the Arches meet, are great heapes of huge Bullets of stone. And the like preparation have they also made at Cracovia. Nor doe I make question, but that upon due search their Colledges in other places, would appeare as well provided.

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

The Iesuites know well enough, that the courses which they have taken formerly, and now every day doe take, are so indirect and turbulent, as m [...]keth 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 roote up the very Catholiques themselves, so that they may pleasure the Popes Holinesse therein, though it were with the betraying of their Countries, and setting the whole Christian world in a Combusti­on. And therefore because they are in daily feare to be massacred by those among whom they live, they make this provident and timely prevention by Warre-like preparation.

[Page 8]For indeed, they are afraid (as J my selfe have heard them confesse) lest it might befall unto them as unto the Knights Templers, who notwithstanding they were forward enough to serve the Pope at all times, and as good Catholiques as could be wished in the matter of Religion; yet, for their too much Ambition and Covetousnesse, whereby they be­came insupportable, they were by consent of all Christian Princes, and not without approbation from the Pope himselfe, put to the Sword all at an instant, and utterly rooted out almost in a moment; as sometimes were the Pythagorians, those very Ie­suites in effect, among the Heathen, served through­out Italy, and the Provinces adjoyning.

Now the reason, wherefore they doe make choice to lay up their Armes and munition in their Churches, is onely this: For if when any Insurre­ction or rebellious tumult ariseth in a Province, the Papists come thither to helpe and assist them, by this meanes they have Armes for them in a readi­nesse upon a suddain: but if any who are of contrary Religion come thither to doe them wrong, or to steale any thing from them, they have munition & stones above head, to destroy them withall before they be aware. And is not this (I pray you) the ready way to make the House of Prayer, a Den[?] of Theeves?

And yet by your patience, if you will but attend, J shall relate things more strange and horrible then these, in respect whereof, the things I have related hitherto, may well seeme tolerable, I may almost say Innocencie.

[Page 9]Under the Pavement of their Church at Gratz, and else-where, to my knowledge, are Vaults and buildings under ground; whereunto, there is no way but by staires, and steps; Here have they hoor­ded up (like to that Cacus whom Virgil speaketh of) all their prey and treasure, and doe obscurely conceale a world of wealth: so professing poverty, not onely with publike consent, but also with incre­dible pleasure, suffering the same with admirable patience, and cursing to the pit of Hell, all such as are poore against their wils, as unworthy of so blessed a Crosse.

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 Masse, they shall Sa­crifice to MARS above head, and to MAMMON be­low.

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

Nor are they without a Divels coate, and a long steeple-crown'd hat, with blacke feathers, a jagged doublet cut and flashed, breeches puffed out and [Page 10] bagged like bellowes, downe to their anckles, such as would even make a man affrighted to looke up­on them.

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

With such instruments as these, doth the Socie­tie captivate the understanding of their Disciples, unto Jesuiticall obedience. For if in the least mat­ter, they get any hint of suspition, against any of their Novices, that he will not be constant, or that he desireth to escape from them, and that he is like­ly to betray the secrets of their Society, they clap up such a fellow, in a faire paire 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 killing torments. I doe not belye them. I write nothing but a truth. There was at Gratz, about three yeares agoe, a young man named JACO­BVS CLVSSEVS, 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 complaine publikely (if ever he got li­berty) for this and other such wicked dealing to­wards [Page 11] wards him, they clapped him up into such a Prison, under ground, as aforesaid, from whence hee was never seene to come out againe alive.

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

Which unparallel'd piece of tyranny, I purpose in due time to divulge to the whole World, with relation of all circumstances, being the thing which the poore wretched Clussaeus, had a purpose to have done himselfe, if he had not been hindered and prevented by death.

I shall withall make publike unto the World, another such piece of Villany, committed by the Iesuites 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 thinke you, have beene devoured and eaten up in the same Gulfe? How many young Children slaine? How many young men, that have beene sole Heyres of very large and ample Patrimonies, have beene made away by them? I doe not say, J thinke, but J beleeve, and am firmely perswaded, so often as shrikes, and cryes, sighings, and most woefull lamentations, were heard in the night season, the hearing where­of; would put a man into a cold sweat all over, and make his hayre stand on end, though our simpler Novices, beleeved them to bee [Page 12] the Soules of some lately departed, it was nothing but the shrikes and mone of children lately mur­thered, or then a murthering.

Moreover, that the extreame and Divelish ma­lice of Iesuites, may be in nothing defective, they are accustomed divers times, in those their Vaults under ground, to make the Divell very sine sport: putting on terrible disguises, they cause some of their Novices to be called downe to behold their Tragedy, upon whom they will rush suddainly with an horrible yelling noyse, to make tryall, (forsooth) of their courage and constancy.

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

And yet they are not alwaies successefull for all this, as appeared by that which happened at Prague in the yeare 1602. For whereas there were five principall Iesuites, who being habited as Devils made sport with their youth. If so fell out, that there was found to be a sixth in their company, before they were aware, and he questionlesse was a Divell in­deed, who catching up one of the personated Divels in his Armes, gave him such a kindly unkind embrace, that within three dayes after, he dyed of it. The fact was common talke at Bake-houses, and Barbershops, and at every table discoursed upon, all over Prague.

[Page 13]And yet for all that, the rest of them, as nothing amazed with this Tragicall event, dare still in an height of obstinacy, proceed in that most ungodly and Divelish study of Magicke.

Now amongst that whole Society, the prime man for a Magician, is a French Iesuite, whom the King of France himselfe, had in so high estimation, that he admitted him not onely to his Princely table, but also to familiar conferences in private; concer­ning whom, the Iesuites themselves did make their boast, that he had a glasse made by Art-Magicke, 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 roome of any Cloy­ster or Nunneric of other Orders, which he could not easily and instantly discover, and disclose, by helpe of this his Inchanted, or rather Divelish glasse.

And indeed it was by the Art and meanes of this Magitian Iesuite, 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: for asmuch, as he was observed to be some­what delighted in the Study of Magicke.

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 Pi­cus, Earle of Mirandula published at Rome: as also the Booke of Iohannes Tritemius, together with a Tract or Treatise touching abstruse or hid­den [Page 12] [...] [Page 13] [...] [Page 14] Philosophy, written by Cornelius Agris pa: Likewise Theophrastus, concerning the Con­stellations and Seales 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 affirme to have beene in­structed in the Art Magicke, and thereby to have understood such high Revelations and profound Mysteries.

Yea, they blush not to affirme, that St. Iohn was an excellent Magician: Nor doe they sticke to say, that even our blessed Saviour CHRIST IESVS him­selfe, was a most absolute and perfect Magician, as mine owne eares have heard it oftner than once or twice related by some of that Societie, and such as I am able to nominate.

And thus much for the Iesuites Church: onely, take this direction along with you; Those Vaults and Roomes under ground, which I mentioned e­ven now, those secret Conveyances and Circean Dennes, are for the most part contrived to be under the Quire or Cloister, not where the people doe walke or stand.

And now when thou shalt passe 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 trayning up of other Schollers committed to the Iesuites tuition; nor yet touching the Methode and Order of their Stu­dies, but will reserve that for another Discour [...]e; [Page 15] seeing those passages are for the most part knowne abroad [...] already, being discovered by another.) When, I say, thou shalt enter into their publike [...] thou shalt finde a most exquisite choyse 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 layd in order upon Deskes, fastened with chaines upon a long table.

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

Moreover, in this first Library, are no Heriti­call bookes (as they call them) but onely the Wri­tings of most approved Authors and Catholickes all: For they hold any other unworthy to be pla­ced amongst them, as fearing perhaps they should infect the rest.

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

Of these, not one of the Fathers themselves may [Page 16] make choyse or use, without leave obtained from the Regent before-hand: but your inferiour, Iesuits and younger Novices, may not be so bold, as to de­sire the sight of any one of them, except he will [...]fore-hand, with all virulencie and bitternesse, raile upon, and disgrace the Author, whom he desireth to see, by some infamous Libell, and scurrilous Sa­tyricall verse, or writing.

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

I will say no more at this time, as touching their Studies, but I will describe briefly, the manner of the Visitation, which every Provinciall maketh; because it is a point, which as I thinke, and for a­ny thing that I ever read or heard, hath beene never hitherto divulged by any.

Now every Provinciall taketh his Denominati­on from the Province, or Kingdome rather, which is committed to his charge, and oversight. His place is to visit the severall Colledges, to take an account of their Revenues, and over-see their ex­pences, [Page 17] exactly and punctually: to take notice, what Noble personages commit their Sonnes to the tuition of the Society, and how many they are in number? Whether there be not yearely an in­crease of Schollers, as also of their meanes and Re­venewes? Whether there be any converted from Lutheranisme, 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 sharpely reproveth their sloath and neglect, and chargeth strictly, that they make an amends for the wrong they have done, and losse they have received in this case. But if they have be­stirred themselves bravely, and converted (as they call it) or rather perverted many Soules to Popery, if they have beene frugall, and scraped wealth toge­ther, he praiseth them very highly, and extolleth them to the skyes. Moreover, he demandeth what is the opinion of the Neighbouring Hereticks con­cerning them? What be the projects of the No­bles? What meetings they have? How many? And where? What they consult upon? What they re­solve to doe? Whether the Hereticall Princes (as they tearme them) delight to live at home or a­broad? To whom they resort most frequently? What is the severall disposition of every one of them? In what things he is observed 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 [Page 25] Hunting? Whether he have any Catholickes a­bout him, or that are neere unto him? What the people report abroad, concerning their owne Princes? Whether the Churches of the Adversa­ries, be full of resort, or not? Whether the Pa­sters of those Churches, be learned and diligent men in their place and calling, or otherwife lazie Lubbers, and unlettered? Whether the Professi­on of Divinitie thrive, in the Neighbouring Uni­versity of Heretickes? Whether their Divines maintaine frequent Disputations, and against whom principally? What bookes they have published of late, and upon what Subject?

To these, and sundry such questions, if the Re­gent, and the rest of the Fathers doe answer pun­ctually, he doth wonderfully commend their in­dustry and vigilancy.

If he find them defective in answering to these or any such demands, hee reprooveth them sharpely, saying: what meane you my Masters, doe you purpose, like lazie companions, to un­doe the Church of Rome? How doe you suppose your slothfulnesse in these waighty affaires, can bee excused before his Holinesse? How is it, that you presume to take these places upon you, and to manage them no better? What or whom are you affrayd of? Why doe not you buckle up your selves better to your businesse, and per­forme your places like men? These things (if you had beene such men as you ought to bee) had not beene to doe now. These things should have beene done long before this time. Doe you ob­serve [Page 19] the incredible watchfulnesse of the Here­tickes, and can you be lazie? And with these or the like speeches, hee whetteth them on to their duty.

At the last, he enquireth as touching the schol­lers, 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 inclineable? Whether there be any one a­mongst them that is scrupulous, or untractable, or not a sit subject to be wrought upon? For he ad­judgeth every such an one sitting to be removed from the study of Divinity; except, he have bin ve­ry well exercised in the Disputations in Schooles, and have a very great and good conceit of their Re­ligion beaten into him. Moreover, hee enquireth if they have any one in the Colledge, who can be contented, for the advantage of the Catholicke cause, to undertake any laudable attempt, and to spend his blood in the cause, if at any time necessi­ty shall seeme to require it.

And at last, he sendeth away all these informa­tions being sealed up, unto the Father Generall at Rome, by whom, they are immediately made knowne to the Pope himselfe and his Conclave of Cardinals: And so by this meanes, an order is taken, that there is no matter of Action set on foote, nothing almost consulted upon, throughout the whole Christian world, which is not forthwith discovered unto the Pope, by these traytors, that lurke in every state and Kingdome. Also, it is not to be omitted, that the Iesuites are translated by [Page 20] their Provinciall, from one Colledge to another, and that for the most part once in three yeares, that so the Provinciall out of their severall discoveries, may attaine to unlocke all the secretest Cabinets of the Prince and State, where he doth reside.

In the last place, I will adde, in stead of a Corol­lary, some strange and wonderfull devices of the Ie­suites, which being but of late newly hammered in the forge, they have carnestly endeavoured, yea, and at this day doe labour, tooth and nayle to put in practice by publike consent, for an Jnnovation to be made both in the Church and State through­out the whole Romane Empire. To this end, their chiefe and onely ayme is, how to set the Princes of the Empire together by the eares, and by taking off some of the Principall 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 Provinciall DHL-RIO himselfe, discoursing sometimes, whose plots and Machinations, were such as follow. In the first place (saith he) care and paines must be used, to e­strange the affections of the Princes of the Empire, one from another.

Now the meanes (said he) to effect that, is to worke 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 Clergie upon the treaty at Passa [...]: for this is a point whereat [Page 21] they will sticke assuredly, and deny it.

Let the Emperour thereupon send his Princes, and demand the same of the Cities of the Empire. They will either obey or deny: if they consent and obey, all is well: if they refuse, let him proclaime them Rebels, and expose them to be seized 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 device must be found out, that the Duke of Bavaria may fall foule either upon the Elector Palatine, or upon the Duke of Wittemberg, for then may the Emperour be easily wonne to proclaime him Traytor whom the Duke of Bavaria shall distaste, and all meanes taken away of making pacification[?] ei­ther with Papist or Calvinist for them; besides, thereby will be raised unreconcileable 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 Designe, the Iesuites unbethought themselves further of this Stratagem. Jt will follow (say they) necessarily, when any City of the Empire shall be proclaimed rebellious, that every severall Prince will be more ready and willing to serve his owne turne upon the spoyle thereof, then to admit any other that shall be emulous of the same booty[?] to preveot him. This for the Generality. More particularly yet, meanes must be sound out, to set the Princes of Saxony at difference, that their strength and power may bee broken, or at least weakened.

Now that may bee most conveniently effected [Page 22] thus: first, if the Administration of the Primacy of Magdeburg, which now is vacant, be given to the Bavarian Elector of Colen, neither the Marquesse of Brandenburg, nor the Duke of Saxonie, 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 seeme worthy, or ought to seeme worthy to be removed from the E­lectorall dignity. For, if in times past, the Princes of the Empire cast downe Wenceslaus, from the Impe­riall Throne, because they had adjudged him a ne­gligent Prince: surely the Emperor may take as just an occasion, to remove, from the Electorall Digni­ty, the Duke of Saxony, who is drunke every day. And in this respect, let his Imperiall Majesty re­store and conferre that Dignity, upon the house and family of the Dukes of Weymar. And because these Princes are yet under age, let the Administration of that Electorship, be committed to Henry of Brun­swicke, a learned and vigilant Prince. This project being once set a foote, cannot chuse but beget insi­nite distractions, throughout all Saxony, so shall it come to passe, that they shall wast and weary them­selves one against another, and by that meanes, be­come utterly unable to withstand a common foe, when he shall come upon them.

And as for the Marquesse of Brandenburg and them of Pomerania, let meanes be used to move the King of Poland, who is the Emperours kinsman, to covenant with his vncle the King of Swethland, that they two shall invade and divide Prussia, and Can­ton [Page 23] the same: which thing the Marquesse of Bran­denburg will oppose with all his powers. Now as concerning the Landgrave of Hessen he must be ur­ged and solicited daily to divide the inheritance e­qually with his vncle Lodowicke, and to resigne the government of Hertsfield to the Bishop of Wirtz­burg: if he refuse to doe so, let him be proclaimed Rebell, 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 eares, if the Duke be commanded to make restitution of some Religious houses, or o­therwise upon his refusall be proclaimed Rebell, and some neighbouring Monasteries be assigned to the Elector Palatine, and amongst them one espe­cially, which he hath bin observed to have aymed at long agoe.

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

Moreover, there hath beene a Consultation a­mong the Iesuites to send abroad some bold Assassi­nates, who by Poyson or by the Pistoll, may cut off the principall Doctors of the Reformed Churches, fellowes who are so absolute Masters in that trade of Poysoning, that they are able so to infect Plat­ters, Saltsellers, Basons, Kettles, pots, and Caldrons, and such like vessels of ordinary use; that albeit they shall be ten times over washed and wiped, yet shall they retaine the power and infection of most [Page 24] deadly and speeding poyson. Wherefore, I hum­bly advise all godly and Religious Governours 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 tryall.

And these things could never have fallen within compasse of mine understanding, nor ever did, be­fore such time as I heard them from the Principals and Heads of the Society of Iesuites, together with many other particulars, which I held my selfe bound in Conscience to reveale to the world, for the good of my Country, and of the Church of CHRIST: which although J have for the present onely given you as in a rude and first draught; yet I purpose (God willing) in due time, to expresse the same at large, painting them out in their Co­lours, with circumstances of time, place and per­sons.