Wherevnto I replyed.

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

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

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

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

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

And thus the whole nature of man being in a māner Deified doth witnes, as which •oth from that time forward, wherein it hath giuen it selfe to me∣ditations of this nature altogether forbeare to pamper and feed the body, abandoneth all societie of the flesh, by whipping and other voluntary af∣flictions of the body, restraineth and suppresseth pleasure as a blot of infamy and dishonour, ac∣knowledgeth in euery Spirituall brother the I∣mage of the Lord our God, as our eighteenth Rule commandeth, and withall abjureth and dispiseth riches, honours and all such things, as by the vul∣gar are accounted most excellent and precious.

And this was indeed (without any dissimulati∣on) my firme and constant perswasion as touching the societie of Iesuites, in the first yeere of my ad∣mission thereunto.

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

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

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

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

For in the same Letters, it is related, that one chiefe man throughout the whole Empire of Iapan, doth hold the chiefe place of a supreame Iudge in matters Ecclesiasticall, who is little lesse then wor∣shipped as a God, and generally reputed so Holy a man, that hee may not be suffered to tread on the ground, and Cōmandeth farre & wide many times vpon occasion, euen contesting with those heathen Princes: Moreouer, this man hath the ordering and making of all the Tundi among them, who are in effect the Byshops of that Nation; albeit, the no∣mination of them (as it is reported) be in some pla∣ces in the Gouernours power; which Tundi are thereupon, in great and singular esteeme both with high and low, and doe conferre Priesthoods, doe appoint Fasting dayes, and grant Licences for ea∣ting of Flesh, to such as vpon Holy dayes goe on Pilgrimage to the Chappels of theyr Saints and Idols.

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

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

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

Also, that these Bontij haue a custome to borrow money in this world, which they promise to restore with large interest in the world to come, for which they giue the Creditor bils of their hands as secu∣rity, 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 sonnes of Noblemen, in regard that the Nobi∣lity of Iapan, being full of Children, do vsually take a Course to procure these sonnes of theirs entered into the Order of the Bontij, for whom they are not able to prouide otherwise.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Vnto this Lady of Loretto, doe all sorts of peo∣ple in such cases make Vowes, promise guifts, vn∣dertake to goe on Pilgrimage vnto her Temple. And if it so fall out, that any man bee deliuered from any imminent danger, or disease, they pre∣sently Page  32then cry out a Miracle, a Miracle, and re∣solue to performe their promise, and straight wayes they vndertake a Pilgrimage to Loretto.

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

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

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

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

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

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

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

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

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

And these are chiefly those things which came into my mind to speak •nd relate touching the Societie of Iesuites, & the Idols which it more par∣ticularly beleeueth in and adoreth, beeing rowzed vp thereunto by your discourse, and beyond all ex∣pectation illuminated therewith.

PAVL. At this word, Paulus looking stedfast∣ly in my face, spoke thus vnto mee; I will not (saith hee) henceforth any more enquire after the Causes of so great blindnesse in the Iesuites. I will admit no more excuses. If in thee so great a light of the truth c•uld be depraued by Iesuiti∣call Education and almost quite •xti•ct•n thee, as Page  36I verily suppose it had beene in all likelihood, if God had not sent me hither; What may I ima∣gine they are not able to worke in the darke and infatuated vnderstanding of others?

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

Here endeth the first Booke.