Ignatius Conclave

The Author was unwilling to have this book published, thinking it unfit both for the matter, which in it self is weighty and serious, and for that gravity which himself had proposed and obser ued in another book formerly published, to descend to this kind of writing. But I on the other side, mustered my forces against him, and produced reasons and examples. I proposed to him the great Erasmus (whom though Seribanius the Jesuit cal him one of our Preachers. ) yet their great Coccius is well content to number him amongst his Authors. And to his bitter iestings and skirmishings in this kind, our enemies confess, that our Church is as much beholden, as to Luther himself, who fought so valiantly in the main battle. I remembered him also how familiar a fashion this was amongst the Papists themselves; and how much Rebullus that Run-away, had done in this kind, as well in those books, which he calls Salmonees, as in his other, which he entitles, The Cabal of the Reformed Churches, of which book, if he were not the Author, he was certainly the Apologist, and defender. Neither was that man, whosoever he be, which calls himself Macer, inferior to Reboul in this kind, when he dedicated to Laughter, & to Pleasure, his disputation of that horrible Excommunication of Paulus 5. against the Venetians, and of other matters concerning the salvation of souls. Both which, not contenting themselves, as this Author doth, to sport and obey their natural disposition in a business (if you consider the persons) light enough (for what can be vainer then a Jesuit? ) have saucily risen up against Princes, & the Lord's Anointed I added moreover, that the things delivered in this book, were by many degrees more modest, then those which themselves, in their own civil wars, do daily vomit forth, when they butcher and mangle the fame and reputation of their Popes & Cardinals by their revived Lucian, Pasquil. At last he yielded, & made me owner of his book, which I send to you to be delivered over to foreign nations, far from the father: and (as his desire is) his last in this kind. He chooses and desires, that his other book should testify his ingenuity, and candor, and his disposition to labor for the reconciling of all parts. This Book must teach what human infirmity is, and how hard a matter it is for a man much conversant in the books and Acts of Jesuits, so thoroughly to cast off the Jesuits, as that he contract nothing of their natural drosles, which are Petulaucy, and Lightnesse. Vale.

Are these shut against me, to whom all the Heavens were ever open, who was a Soul to the Earth, and gave it motion?

Who are you? For though even by this boldness you seem worthy to enter, and have attempted a new faction even in Hell, yet you must first satisfy those which stand about you, and which expect the same fortune as you do. Except, O Lucifer, answered Copernicus, I thought thee of the race of the star Lucifer, with which I am so well acquainted, I should not vouchsafe thee this discourse. I am he, which pitying thee who wert thrust into the Center of the world, raised both thee, and thy prison, the Earth, up into the Heavens; so as by my means God doth not enjoy his revenge upon thee. The Sun, which was an officious spy, and a betrayer of faults, and so thine enemy, I have appointed to go into the lowest part of the world. Shall these gates be open to such as have innouated in small matters? and shall they be shut against me, who have turned the whole frame of the world, and am thereby almost a new Creator?

DO, you think to win our Lucifer to your part, by allowing him the honor of being of the race of that star? who was not only made before all the stars, but being glutted with the glory of shining there, transferred his dwelling and Colonies 〈◊〉 this Monarchy, and thereby 〈◊〉 our Order a noble example, to spy, to invade, and to 〈◊〉 foreign kingdom • Can our Lucifer, or his 〈◊〉 have any honor 〈◊〉 that starr • Lucifer, which is but Venus? whose face how much we scorn, appears by this, that, for the m • st part we use her auersly and preposterously. Rather letour Lucifer glory in Lucifer the Calaritan Bishop; not therefore because he is placed amongst Heretics, only for affirming the propagation of the soul; but especially for this, that he was the first that opposed the dignity of Princes, and imprinted the names of Antichrist, ludas, and other stigmatique marks upon the Emperor; But for you, what new thing hane you invented, by which our Lucifer gets anything? What cares he whether the earth traueil, or stand still? Hath your raising up of the earth into heaven, brought men to that confidence, that they build new towers or threaten God again? Or do they out of thismotion of the earth conclude, that there is no hell, or deny the punishment of sin? Do not men believe? do they not live just, as they did before? Besides, this detracts frō the dignity of your learning, and derogates frō your right and title of coming to this place, that those opinions of yours may very well be true. If therefore any man have honor or title to this place in this matter, it belongs wholly to our Clauius, who opposed himself opportunely against you, and the truth, which at that time was creeping into every man's mind. He only can be called the Author of all contentions, and school-combats in this cause; and no greater profit can be hoped for herein, but that for such brabbles, more necessary matters be neglected. And yet not only for this is our Clauius to be honored, but for the great pains also which he took in the Gregorian Calender, by which both the peace of the Church, & Civil businesses have been egregiously troubled: nor hath heaven it self escaped his violence, but hath ever since obeyed his apointments: so that S. Stephen, John the Baptist, & all the rest, which have been commanded to work miracles at certain appointed days, where their Relics are preserved, do not now attend till the day come, as they were accustomed, but are awaked ten days sooner, and constrained by him to come down frō heaven to do that business; But your inventions can scarce be called yours, since long before you, Heraclides, Ecphantus, & Aristarchus thrust them into the world: who notwithstanding content themselves with lower rooms amongst the other Philosophers, & aspire not to this place, reserved only for Antichristian Heroes: neither do you agree so well amongst yourselves, as that you can be said to have made a Sect, since, as you have perverted and changed the order and Scheme of others: so Tycho Brachy hath done by yours, and others by his. Let therefore this little Mathematitian (dread Emperor) withdraw himself to his own company. And if hereafter the fathers of our Order can draw a Cathedral Decree from the Pope, by which it may be defined as a matter of faith: That the earth doth not move; & an Antahema inflicted upon all which hold the contrary: thē perchance both the Pope which shall decree that, and Copernicus his followers, (if they be Papists) may have the dignity of this place.

Philippus Aureolus Theophrastus Paracelsus Bombast of Hohenheim.

what he had to say to the great Emperor Satan, Lucifer, Belzebub, Leviathan, Abaddon. Paracelsus replied, It were an injury to thee, ô glorious Emperor, if I should deliver before thee, what I have done, as though all those things had not proceeded from thee, which seemed to have been done by me, thy organe and conduit: yet since I shall rather be thy trumpet herein,' then mine own, some things may be uttered by me. Besides therefore that I brought all Methodicall Physicians, and the art it self into so much contempt, that that kind of physic is almost lost; This also was ever my prīcipal purpose, that no certain new Art, nor fixed rules might be established, but that all remedies might be dangerously drawn from my uncertain, ragged, and imperfect experiments, in trial whereof, how many men have been made carcases? And falling upon those times which did abound with paradoxicall, & unusual diseases, of all which, the pox, which then began to rage, was almost the center and sink; I ever professed an assured and an easy cure thereof, least I should deter any from their licentiousness. And whereas almost all poisons are so disposed and conditioned by nature, that they offend some of the senses, and so are easily discerned and avoided, I brought it to pass, that that treacherous quality of theirs might be removed, and so they might safely be given without suspicion, and yet perform their office as strongly. All this I must confess, I wrought by thy minerals and by thy fires, but yet I cannot despair of my reward, because I was thy first Minister and instrument, in these innouatiōs.

You must not think sir, that you may here draw out an oration to the proportion of your name; It must be confessed, that you attempted great matters, and well becoming a great officer of Lucifer, when you undertook not only to make a man, in your Alimbicks, but also to preserve him immortal. And it cannot be doubted, but that out of your Commentaries upon the Scriptures, in which you were utterly ignorant, many men have taken occasion of erring, and thereby this kingdom much indebted to you. But must you therefore have access to this secret place? what have you compassed, even in Physic it self, of which we lesuits are ignorant? For though our Ribadenegra have reckoned none of our Order, which hath written in Physic, yet 〈◊〉 able and sufficient we are in that faculty, I will be tried by that Pope, who hath given a priueledge to Jesuits to practice Physic, and to be present at Death-beds, which is denied to other Orders: for why should he deny us their bodies, whose souls he delivers to us? and since he hath transferd upon us the power to practice Physic, he may instly be thought to have transferd upon us the Art it self, by the same omnipotent Bul; since he which grants the end, is by our Rules of law presumed to have granted all means necessary to that end. Let me (dread Emperor, ) have leave to speak truth before thee; These men abuse & profane too much thy metals, which are the bowels, and treasure of thy kingdom: For what doth Physic profit thee? Physic is a sost, & womanish thing. For since no medicine doth naturally draw blood, that science is not fit nor worthy of our study, Besides why should those things, which belong to you, be employed to preserve frō deiseases, or to procure long life? were it not fitter, that your brother, and colleague, the Bishop of Rome, which governs upon the face of your earth, and gives daily increase to your kingdom, should receive from these helps and subsidies? To him belongs all the Gold, to him all the precious stones, concealed in your entrails, whereby he might bait and ensnare the Prince; of the earth through their Lord, and counselors means to his obedience, and to receive his commandments, especially in these times, whē almost every where his ancient rights & tributes are denied unto him. To him belongs your Iron, and the ignobler metals, to make engines; To him belong your Minerals apt for poison; To him, the Saltpeter, and all the Elements of Gun-powder, by which he may demolish and overthrow Kings and Kingdoms, and Courts, and seats of Justice. Neither doth Paracelsus truly deserve the name of an Innouator, whose doctrine, Seuerïnus and his other followers do refer to the most ancient times. Think therefore yourself well satisfied, if you be admitted to govern in chief that Legion of homicide-Physicians, and of Princes which shall be made away by poison in the midst of their sins, and of women tempting by paintings and face-physic. Of all which sorts great numbers will daily come hither out of your Academy.

Dtead Emperor, and you, his watchful and diligent Genius, father Ignatius, Arch-chancellor of this Court, and highest Priest of this highest Synagogue (except the primacy of the Roman Church reach also unto this place) let me before I descend to myself, a little consider, speak, and admire your stupendous wisdom, and the government of this state. You may vouchsafe to remember (great Emperor ) how long after the Nazarens death, you were forced to live a solitary, a barren, and an Eremiticall life: till at last (as it was ever your fashion to imitate heaven) out of your abundant love, you begot this dearly beloved son of yours, Ignatius, which stands at your right hand. And from both of you proceeds a spirit, whom you have sent into the world, who triumphing both with Mitre and Crown, governs your Militant Church there. As for those sons of Ignatius, whō either he left alive, or were borne after his death, and your spirit, the Bishop of Rome; how justly & properly may they be called Equi • ocal men? And not only Equiuocall in that sense, in which the Popes Legates, at your Nicene Coūcel were called Equiuocal, because they did agree in all their opinions, and in all their words: but especially because they have brought into the world a new art of Equiuocation. O wonderful, and incredible Hypercritiques, who, not out of marble fragments, but out of the secretest Records of Hell it self: that is, out of the minds of Lucifer, the `Pope, and Ignatius, (persons truly equiuocall) have raised to life again the language of the Tower of Babel, 〈◊〉 long concealed, and brought us again frō understanding one another. For my part ( 〈◊〉 noble pair of Emperors ) that I may freely confess the truth all which I have done, where soever there shall be mention made of the Jesuits, can be reputed but childish; 〈◊〉 this honor I hope will not 〈◊〉 denied me, that I brought 〈◊〉 an Alphabet, & provided certain Elements, & was some • kind of school master in preparing them a way to high • 〈◊〉 ; yet it grieu • me, and makes me ashamed that I should be ranked wit • this idle and Chymaeri • Copernicus, or this cadauero vulture, Paracelsus. I scor • that those gates, into which such men could conceive any hope of entrance, should not voluntarily fly open to me: yet I can better endure the rashness and fellowship of Paracelsus, then the other: because he having been conveniently practiced in the butcheries, and mangling of men, he had the reason to hope for favor of the Jesuits: For I myself went always that way of blood, and therefore I did ever prefer the sacrifices of the Gentiles, and of the Jews, which were performed with effusion of blood (whereby not only the people, but the Priests also were animated to bold enterprises) befote the soft and wanto sacrifices of Christians. If I might have had my choice, I should rather have wished, that the Roman Church had taken the Bread, then the Wine, from the people, since in the wine there is some color, to imagine and represent blood. Neither did you, (most Reverend Bishop of this Dioces, Ignatius ) abhor from this way of blood. For having consecrated your first age to the wars, and grown somewhat unable to follow that course, by reason of a wound; you did presently begin to think seriously of a spiritual war, against the Church, and found means to open ways, ever into Kings chambers, for your executioners. Which dignity, you did not reserve only to your own Order, but (though I must confess, that the foundation, and the nourishment of this Doctrine remains with you, and is peculiar to you, out of your infinite liberality,) you have vouchsafed sometime, to use the hands of other men in these employments. And therefore as well they, who have so often in 〈◊〉 〈◊〉 it in England, as they which have brought their great purposes to effect in France, are indebted only to you for their courage and resolution. But yet although the entrance into this place may be decreed to none, but to Innouators, and to only such of them as have dealt in Christian business; and of thē also, to those only which have had the fortune to do much harm, I cannot see but that next to the Jesuits, I must be invited to enter, since I did not only teach those ways, by which, thorough perfidiousness and dissembling of Religion, a 〈◊〉 might possess, and usurp • upon the liberty of free Commonwealths; but also 〈◊〉 arm and furnish the people with my 〈1 line〉 when they were • nder 〈◊〉 oppression, they might 〈◊〉 est conspire, and 〈◊〉 tyrant, or revenge them 〈◊〉 of their Prince, and redeem their former losses; so tha • from both sides, both from Prince and People, I brough • an abundant har • est, and noble increase to this kingdom.

It cannot be said (unspeakable Emperor ) how much this obscure Florentine hath transgressed against thee, and against the Popo thy image-bearer, (whether the word be accepted, as Gratian takes it, when he calls the Scriptures, Imaginarie Books; or as they take it, which give that style to them who carry the Emperors image in the field;) and last of all against our Order. Durst any man before him, think upon this kind of injury, and calumny, as to hope that he should be able to flatter, to catch, to entrap 〈◊〉 himself? Certainly, whosoever flatters any man, and presents him those praises, which in his own opinion are not due to him, thinks him inferior to himself and makes account, that he hath taken him prisoner, and triumphs over him. Who ever flatters, either he derides, or (at the best) instructs. For there may be, even in flattery, an honest kind of teaching, if Princes, by being told that they are already induced with all virtues necessary for their functions, 〈◊〉 thereby taught what thos • virtues are, and by a facile exhortatiō, excited to endeauo to gain them. But was it 〈◊〉 that this fellow, should dar • eitherto deride you, or (which is the greater injury) to teach you? Can it be believed, that he delivers your praises from his heart, and doth not rather herein follow Gratians levity; who says, That you are called Prince of the world, as a king at Chests, or as the Cardinal of Rauenna, only by derision? This man, whilst he lived, attributed so much to his own wit, that he never thought himself beholden to your helps, and insinuations; and was so far from inuoking you, or sacrificing to you, that he did not so much as acknowledge your kingdom, nor believe that there was any such thing in nature, as you. I must confess, that he had the same opinion of God also, and therefore deserves a place here, and a better then any of the Pagan or gen • le idolaters: for, in every idolatry, and false worship, there is some Religion, and some perverse simplicity, which tastes of humility; from all which, this man was very free, when in his heart he utterly denied that there was any God. Yet since he thought so in earnest, and believed that those things which he affirmed were true, he must not be rancked with them, which having been sufficiently instructed of the true God, and beloueing him to be so, do yet fight against him in his enemies army. Neither ought it to be imputed to us as a fault, that sometimes in our exorcisms we speak ill of you, and call you Heretic, and Drunkard, and Whisperer, and scabbed Beast, and Coniure the elements that they should not receive you, and threaten you with Indissoluble Damnation, and torments a thousand thousand times worse then you suffer yet. For these things you know, are done out of a secret covenant and contract between us, & out of Mysteries, which must not be opened to this Neophite, who in our Synagogue is yet but amongst the Cathecumeni. Which also we acknowledge of Holy Water, and our Agnas Dei, of which you do so wisely dissemble a fear, when they are presented to you: For certainly, if there were any true force in them, to deliver Bodies from Diseases, souls from sins, and the Elements from Spirits, and malignant impressions, (as in the verses which Urban the fist sent with his Agnus Dei to the Emperor it is pretended.) It had been reason, that they should first have exercised their force upon those verses, and so have purged and delivered them, if not from Heresy, yet from Barbarousnesse, and solecismes; that Heretics might not justly say, there was no truth in any of them, but only the last; which is, And though our Order have adventured further in 〈◊〉 then the rest, yet that must be attributed to a special privilege, by which we have leave to question any possessed person, of what matters we will; whereas all other Orders are miserably bound to the present matter, and the business then in hand. For, though I do not believe, that either from yourself, or 〈◊〉 your 〈◊〉 the Pope, any such privilege is issued; yet our Cotton deserves to be praised, who being questioned, how he durst propose certain seditious Interrogatories to a possessed person, to deliver himself, 〈◊〉 such a privilege; and with an vn-heardof boldness, and a new kind of falsifying, did (in a manner) counterfeit Lucifers hand and seal, since none but he only could give this privilege: But, if you consider us out of this liberty in Exorcismes, how humble and servile we are towards you, the Relations of Peru testisie enough, where it is recorded, that when one of your angels at midnight appeared to our Bareena alone in his chamber, he presently rose out of his chair, and gave him the place, whom he professed to be far worthier thereof, then he was. But to proceed now to the injuries, which this fellow hath done to the Bishop of Rome, although very much might be spoken, yet by this alone, his disposition may be sufficiently discerned, that he imputes to the Pope, vulgar and popular sins, far unworthy of his greatness. Weak praising, is a kind of Accusing, and we detract from a man's honor, if when we praise him for small things, and would 〈◊〉 to have said all, we conceal greater. Perchāce this man had seen some of the Catalogues of Refer • Cases, which every year the Popes increase, and he might think, that the Popes did therefore reserve these sins to themselves, that they only might commit them. But either he is ignorant, or injurious to them. For, can they be thought to have taken away the liberty of sinning from the people, who do not only suffer men to keep Concubines, but sometimes do command them? who make S. Peter beholden to the stews, for part of his revenue: and who excuse women from the infamous name of whore, till they have delivered thenselves over to 23000 men. The Professors of which Religion teach, that University men, which keep whores in their chambers, may not be expeld for that, because it ought to be presumed before hand, that scholars will not li • e without them. Shall he be thought to have a purpose of deterring others frō sin, which provides so well for their security, that he teaches, that he may dispense in all the commandments of the second Table, & in all moral law, and that those commandments of the second table can neither be called Principles, nor Conclusions, necessarily deduced frō Principles? And therefore, (as they ever love that manner of teaching) he did illustrate his Rule with an Example, & dispensed in a marriage between Brother and Sister, and hath hoarded up so many Indulgēcies in one barn, the city of Rome, that it is easy for any man in an hour, or two, to draw out Pardons enough for 100000 years. How clear a witness of this liberality is Leo 10? who only for rehearsing once the Lord's prayer, and thrice repeating the name of Icsu (be it spoken here without horror) hath given 3000 years indulg • . How profuse a Steward or Auditor was Boniface, who acknowledges so many Indulgences to be in that one Church of Lateran, that none but God can mumber them? Besides these, plenary Indulgences are given, not only to the Franciscans themselves, but to their Parents also: and to any which dies in their habit; and to any which desire that they may do so; and to those who are wrapped in it after death, though they did not desire it; and five years Indulgence to those who do but kiss it. And at last, Clement 7. by a privilege first given to one Order, (which since is communicated to our Order, as the privilege of all other Orders are) gave to any who should but visit a place belonging to them, or any other place, if he could not come thither: or if he could come to no such place, yet if he had but a desire to it, All indulgences which had been granted, or hereafter should be granted in the universal world. And though it be true, that if in any of these Indulgences a certain sum of money were limited to be given (as for the most part it is;) a poor man, which could not give that money, though he were never so contrite for his sins, could have no benefit thereby: and though Gerson durst call those Indulgences foolish, and superstitious, which gave 20000. years pardon for rehearsing one prayer, yet they do abundantly testify the Popes liberal disposition, and that he is not so covetous in reserving sins to himself; But if perchance once in an hundred years, someone of the 〈◊〉 of the people be put to death for Sodomy; and that, not so much for the offense, as for usurping the right of the Ecclesiastic Princes, we must not much lament nor grudge at that, since it is only done to discontinue, and interrupt a praescription, to gain which Title, the Layety hath ever been very forward against the Clergy: for even in this kind of his delicacies, the Pope is not so reserved and covetous, but that he allows a taste thereof to his Cardinals, whom you once called Carpidineros, (by an elegancy proper only to your Secritaries, the Monks ) in an Epistle which you writ to one of that College: For since, the Cardinals are so compacted into the Pope and so made his own body: That it is not lawful for them, without license first obtained from him, to be let blood in a Fever, what may be denied unto them? Or what kind of sin is likely to be left out of their glorious privileges, which are at least 200? Which Order the Pope can no more remove out of the Ecclesiastic Hierarchy, then he can Bishops; both because Cardinals were instituted by God, and because the Apostles themselves were Cardinals before they were Bishops. Whom also in their creation he stiles his brothers, and Princes of the world, & Co-judges of the whole earth: and to 〈◊〉 all: That there are so many Kings as there are Cardinals. O fearful body; and as in many other things, so in this especially monstrous, that they are not able to propagate their species: For all the Cardinals in a vacacy are not able to make one Cardinal more. To these men certainly the Pope doth no more grudge the plurality of sins, then he doth of Bonafices. And he hath been content, that even Borgia should enjoy this dignity, if he hath heaped up, by his ingenious wickedness, more sorts of sins in one Act, then (as far as I know) as any the Popes thē selves have attempted: For he did not only give the full rein to his licentiousness, but raging with a second ambition, he would also change the Sex. Therein also his stomach was not towards young beardless boys, nor such green fruit: for he did not think, that he went far enough from the right Sex, except he had a manly, a reverend, and a bearded Venus. Neither stayed he there; but his witty lust proceeded further: yet he solicited not the Minions of the Popes; but striving to equal the licentiousness of Sodomites, which would have had the Angels; to come as near them as he could, he took a Clergy-man, one of the portion and lot of the Lord: and so made the maker of God, a Priest subject to his lust; nor did he seek him out in a Cloister, or Choir; but that his Venus might be the more monstrous, he would have her in a Mitre. And yet his prodigious lust was not at the height; as much as he could he added: and having found a 〈◊〉 , a Clergy-man, a Bishop, he did not solicit him with entreaties, & rewards, but ravished him by force. Since then the Popes do, out of the fullness of their power, come to those kinds of sin, which have neither Example nor Name, in so much that Pope Paulus Venetus, which used to paint himself, & desired to seem a woman, was called the Goddess Cibele (which was not without mystery, since, prostitute boys are sacred to that Goddess, ) and since they do not grant ordinarily that liberty of practicing sins, till they have used their own right and privilege of Preuention and Anticipation, This prattling fellow Machiauel doth but treacherously, and dishonestly preuaricate, and betray the cause, if he think he hath done enough for the dignity of the Popes, when he hath afforded to them sins common to all the world. The transferring of Empires, rhe ruin of Kingdoms, the Excommunications, and depositions of Kings, & deuastations by fire and sword, should have been produced as their marks & characters: for though the examples of the Popes trāsferring the Empire, which our men so much stand upon, be not indeed true, nor that the ancient Popes practiced any such thing; yet since the states-men of our Order, wiser thē the rest, have found how much this Temporal iurisdictio over Princes, cōduces to the growth of the Church, they have persuaded the Popes, that this is not only lawful for them, but often practiced heretofore: And therefore they provide, that the Canons and Histories bec detorted to that opinion for though one of our Order do weaken that famous Canon, Nos sanctorum, which was used still to be produced for this doctrine, yet he did it then, when the King of Great 〈◊〉 was to be mollisied and sweetened towards us, and the laws to be mitigated, and when himself had put on the name Eudamon. But let him return to his true state, and profess himself a Cacod • mon, & he will be of our opinion. In which respect also we may pardon our Cudsemi • his rashness, whē he denies the English natiō to be heratiques, because they remain • in a perpetual succession of Bishops: For herein these men have thought it fit, to follow, in their practice, that Translation, which reads the words of Paul: Serue the time, and not that which says: Serue the Lord. As for the injury which this petty companion hath offered to our Order, since in our wrongs, both yours, and the Popes Majesty is wounded; since to us, as to your Dictators, both you have given that large and ancient Commission: That we should take care that the state take no harm, we cannot doubt of our revenge: yet this above all the rest, doth especially vex me, that when he calls me P • elate, and Bishop, (names which we so much abhor and detest) I know well, that out of his inward malignity, he hath a relation to Bellarmine's, and Tolets sacrilegious Vowbreaking ambitions, by which they embraced the Cardinalship, and other Church-dignities: but herein this poor fellow, unacquainted with our affairs, is deceived, being ignorant, that these men, by this act of being thus incorporated into the Pope are so much the nearer to their Center and final happiness, this chamber of Lucifer, and that by the breach of a vow, which thē selves thought just, they have got a new title thereunto: For the Cardinalship is our Martyrdom: & though not many of our Order, have had that strength, that they have been such Martyrs, and that the Popes themselves have been pleased to transfer this persecutiō into the other Orders, who have had more Cardinals then we; yet without doubt, for such of ours which have had so much courage, new Crowns, and new Garlands, appropriate to our Martyrs, are prepared for them in this their Heaven; because, being enabled by greater means, they are fitter for greater mischiefs. We therefore lament the weakness of our Laynez, & our B • rgia, who refused the Cardinalship offered by Paulus 4. & Julius 3; (for in this place and this meeting it is unfit to say they did so) even amongst the ancient Romans, when they sacrificed to you those sacrifices, which offered any resistance, were ever reputed unaccepted: And therefore our Bellarmine deserves much praise, who finding a new Genius and courage in his new Cardinalship, set out his Retractations, & corrected all those places in his works, which might any way be interpreted in the favor of Princes. But let us pass over all these things: for we understand one 〈◊〉 well enough; and let us more particularly consider those things, which this man, who pretends to exceed all Auncient and Moderne States-men, boasts to have been done by him. Though truly no man will easily believe, that he hath gone sarr in anything, which did so tire at the beginning, or mid-way, that having seen the Pope, and known him, yet could never come to the knowledge of the Devil. I know what his excuse and escape will be: that things must not be extended insinitly; that we must consist and arrest somewhere, and that more means & instruments ought not to be admitted, where the matter may be dispatched by fewer. When therefore he was sure that the Bishop of Rome was the cause of all mischief, and the first mover thereof, he chose rather to settle & determine in him, then by acknowledging a Di • el to induce a new tyranny, and to be driven to confess, that the Pope had usurped upon the devils right, which opinion, if any man be pleased to maintain, we do not forbid him • but yet it must be an argument to us of no very nimble wit, if a man do so admire the Pope, that he leave out the Devil, and so worship the Image, without relation to the Prototipe and first pattern. But besides this, how idle, and how very nothings they are, which he hath shoueld together in his books, this makes it manifest, that some of every Religion, and of every profession, have risen up against him, and no man attempted to defend him: neither do I say this, because I think his doctrine the worse for that, but it is therefore the less artificially c • rried, and the less able to work those ends to which it is directed. For our parts we have not proceeded so: For we have dished & dressed our precepts in these affaired, with such cunning, that when our own men produce them to ensnare and establish our puples, then we put upon them the majesty and reverence of the Doctrine of the Church, and of the common opinion: But when our adversaries allege thē, either to cast envy upon us, or to deter the weaker sort, then they are content with a lower room, and vouchsafe to step aside into the rank of private 〈◊〉 〈◊〉 . And the Canons themselves are with us sometimes glorious, in their mitres & pontifical habits, & sound nothing but mere Divine resolutions out of the Chair it self, and so have the source of Oracles; sometimes we say they are ragged & lame, & do but whisper with a doubtful and uncertain murmur, a hollow cloistral, or an eremitical voice, & so have no more authority, then those poor men which writ them: sometimes we say they were but rashly thrown into the people's ears out of pulpits, in the Homilies of fathers; sometimes that they were derived out of such Councils as suffered abortion, and were del • uered of their children, which are their Canons, before inanimation, which is the Popes assent, or out of such Councils, as are now discontinued and dead, (howsoever they remained long time in use and lively & in good state of health) and therefore cannot be thought sit to be used now, or applied in civil businesses; sometimes we say the Popes voice is in them all by his approbation; sometimes that only the voice of those authors, from whom they are taken, speaks in them. And acordingly we deliver diners and various ` Philosophy upon our Gratian, who compiled them; sometimes we allow him the honor and dignity of Diamonds and the nobler sort of stones, which have both their clearness, and their firmness fromthis, that that they are compacted of less parts, and atoms, then others are: and so is Grat • ian; whom for the same cause, sometimes we account but a hill of many sands cast together, and very 〈◊〉 to 〈◊〉 any foundation. I must confess, that the fathers of our Order, out of a youthful siercenesse, which made them dare and undertake anything (for our order was scarce at years at that time) did amiss in inducing the Council of Trent to establish certain. Rules & Definitions, 〈◊〉 which it might not be lawful to depart: for indeed there is no remedy, but that sometimes we must depart frō them: nor can it be dissembled, that both the writers of our Order, and the Dominicans have departed from them in that great war and Tragedy lately raised at Rome, about Grace & Free-will. For it is not our purpose, that the writings of our men should be so ratified, that they may not be changed, so that they be of our Order which change them: so by the same liberty, which 〈◊〉 Johannes hath taken in delivering the King of Britain frō the danger of Deposition; ( because as yet no sentence is given against him ) and also frō many other Canons, which others think may justly be discharged against him, it will be as lawful for us, when that kingdom shall be enough stupefied with this our Opin̄, to restore those Canons to their former vigor, and to awake that state out of her Lethergy, either with her own heat, intestine war, or by some Medicine, drawn frō other places: for Princes have all their securities frō our indulgence, and from the slack & gentle interpretatiō of the Canons: they are but privileges, which since they are derived, & receive life from us, they may be by us diminished, revoked, & anulled: for as it was lawful for Mariana to depart from the doctrine of the 〈◊〉 of Constance, so it was lawful for Cotton to depart from 〈◊〉 which, notwithstanding, we would have only lawful for our Order, to whō it is given to know times, and secrets of state: for we see the Sorbonist • themselves, (which may seem to have an Aristocratical Papacie amongst thenselves) though they labored to destroy the doctrine of 〈◊〉 , did yet wisely forbear to name him, or any other Jesuit, which was a modesty that I did not hope for at their hands; since, before I I died, they made one Decree against 〈◊〉 but yet therein, I think some what may be attributed to my patience, & 〈◊〉 ; who knowing their strength, and our own infancy forbad all of my Order to make any answer to that `Decree of theirs: neither were we so Herculean as to offer to strangle Serpents in our cradle. But yet since after that time, they have been often provoked by our men: (for I gave not so iron a Rule & Precepts to my Disciples, as Francis did to his who would not have his Rule applied to times & to new occasions) certainly they might have been excused, if they had been at this time sharper against us. And if the Parliament of Paris thought it not fit to carry the matter so modestly in their Arrest against Mariana, but made both the Book, and the Doctrine, and the Man, infamous: What should we say more of it, but that it is a Giant, and a wild beast, which our men could never tame: for still it cries and howles, The Pope is bound to proceed lawfully, and Canonically: and this they maliciously interpret of their own laws, and of ancient Canons, which they hope to bring into use again, by an insensible way of Arrest, and Sentences in that Court. This then is the point of which we accuse Machiuell, that he carried not his Mine so safely, but that the enemy perceived it still. But we, who have received the Church to be as a ship, do freely sails in the deep sea; we have an anchor, but we ha • e not cast it yet, but keep it ever in our power, to cast it, and weigh it at our pleasure. And we know well enough, that as to sailing ships, so to our sailing Church, all rocks, all promontories, all firm and fast places are dangerous, and threaten shipwreck, and therefore to be avoided, and liberty and searoome to be affected; yet I do not obstinately say, that there is nothing in Machiuels commentary, which may be of use to this Church. Certainly there is very much; but we are not men of that poverty, that we need beg from others, nor dignify those things with our prayers, which proceed not from our selves. The Senate of Rome gave us heretofore a noble example of this temperance and abstinence, which therefore refused to place Christ amongst their gods, because the matter was proposed by the Emperor, and begun not in themselves. As for that particular, wherein Machiauel useth especially to glory; which is, that he brought in the liberty of dissembling, and lying, it hath neither foundation nor color: For not only Plato, and other fashioners of Common- 〈◊〉 , allowed the liberty of lying, to Magistrates, & to Physicians; but we also cōsidring the fathers of the Church, Origen, Chrysostom, Jerome, have not only found that doctrine in them, but we have also delivered them from all imputation, & reprehension by this evasion: That it was lawful for them to maintain that opinion, till some definition of the Church had established the contrary. Which certainly, (though this should not be so openly spoken of) as yet was never done. But yet we have departed from this doctrine of free lying, though it were received in practice, excused by the Fathers, strengthened by examples of 〈◊〉 & Angels, in the Scriptures, and so almost established by the law of 〈◊〉 , and Nature; only for this reason, because we were not the first Authors of it. But we have supplied this loss with another doctrine, less suspicious; and yet of as much use for our Church; which is 〈◊〉 〈◊〉 , and Mixt 〈◊〉 . The liberty therefore of lying, is neither new, not safe as almost all Machiauells precepts are so stale and obsol • te, that our Serarius using I must confess his lesuiticall liberty of w • lde anticipation, did not doubt to call Herod, who lived so long before Machiuell, a Machiauellian. But that at one blow we may cut off all his reasons, & all his hopes, this I affirm, this I pronounce; that all his books, and all his deeds, tend only to this, that thereby a way may be prepared to the ruin & destructiō of that part of this Kingdom, which is established at Rome: for what else doth he endeavor or go about, but to change the form of common-wealth, and so to deprive the people (who are a soft, a liquid and ductile metal, and apter for our impressions) of all their liberty; & having so destroyed all civility & re-public, to reduce all states to Monarchies; a name which in secular states, we do so much abhor, (I cannot say it without tears,) but I must say it, that not any one Monarch is to be found, which either hath not withdrawn himself wholly frō our kingdom, or wounded & endamadged in some weighty point; hereupon our Cotton confesses, that the authority of the Pope is incomparably less then it was, and that now the Christiā Church, (which can agree to none but the 〈◊〉 , ) is but a diminutiue. And hereupon also it is, that the Cardinal, who were wont to meet oftener, meet now but once in a week, because the businesses of the Court of Rome grow fewer. To forbear therefore mentioning of the Kings of Britain, and Denmark, and the other Monarkes of the first sort, which have utterly cast off Rome; even in France, our enemies are so much increased, that they equal us almost in number: and for their strength, they have this advantage above us, that they agree within themselves, and are at unity with their neighbor Resourmed Churches; whereas our men, which call themselves Catholic there, do so much differ from the Roman Catholic, that they do not only prefer Councils, but even the king, before the Pope, and evermore oppose those their two great Giants, Gog and Magog, their Parliament of Paris, and their College of Sorbon, against all our endeavors. Besides all this, we languish also miserably in Spain, where Clergy men, if they break their fealty to their Lord, are accused of treason; where Ecclesiastical persons are subject to secular 〈◊〉 meant, and, if they be sacrilegious, are burnt by the Ordinary Magistrate; which are doctrines and practices, contrary, and dangerous to us. And though they will seem to have given almost half the kingdom to the church, and so to have divided equally; yet those Graunts are so infected, with pensions, and other burdens, by which the kings servants, and the younger sons of great persons are maintained, that this greatness of the Church there is rather a dropsy, then a sound state of health, established by welconcocted nourishment, and is rather done, to cast an Eouy upon the Church, then to give any true Majesty to it. And even in usurping Ec • siasticall • sdiction, the kings of Spain have not only exceeded the kings of France, but also of Britany. For (says Baronius of that king) there is nowrisen up a new Head, a 〈◊〉 , and a wonder. He Excommunicates, and he Absolues: And he practiseth this power even against Bishops, and Cardinals: He stops Appeales, and he acknowledges no superiority 〈◊〉 the sea of Rome, but 〈◊〉 in 〈◊〉 of Preuention: And therefore, the name Monarch, is a hateful and execrable name to us. Against which, Baronius hath thundered with such violence, such fierceness, and such bitterness, that I could hardly add anything thereunto, if I should speak (unspeakable Emperor ) with thine own tongue: For he calls it an Adulterine name, and a Tower of Babel, and threatens destruction to that king (though himself were his subject) except he forbear the name. In the mean time, he resolves him to be a Tyran • , and pronounces him to stand yearly Excommunicate by the Bulla 〈◊〉 . Neither doth he offer to descend himself with any other excuse, when a Cardinal reprehended his fierceness towards the king, then this; 〈◊〉 Imperions zeal, hath no power to spare God himself. And yet he confesseth, that this zeal was kindled by the Popes special command, and by his Oath taken, as Cardinal. Neither hath our Bellarmine almost any other cause of advancing Monarchical government so much as he doth, then thereby to remove all secular men from so great a dignity, and to reserve it only to the Church. It was therefore well done of that Rebullus (who now begins to be known in this state) when having surfeited with Calumnies against the French Church, and her Ministers, he hath dared of late to draw his pen, and to join battle against a most puissant foreign Prince: he did well (I say) and fitly, when he called Bellarmine and Baronius, The sword and buckler of the Roman Church. And I cannot choose but thank him for affording the Title of Sword to our Order; as well, because after so many expositions of those words, ( Behold, here are two 〈◊〉 ) which our side hath gathered, to establish a temporal Jurisdiction in the Pope, and which our Adversaries have removed, worn out, or scorned, this man hath relieved us with a new, and may seem to intend by the two swords, the Popes Excommunications, and the Jesuits 〈◊〉 , and King-killings; as also because he hath reserved to our Order that sovereign dignity, that as God himself was pleased to defend his Paradise with fire and sword, so we stand watchful upon the borders of our Church, not only provided, as that Cherubin was with sire and sword, but with the later invention of Gunpowder; about the first inuentour whereof I wonder, why Antiquaries should contend, whether it were the Devil or a Frier, since that may be all one. But as (O unspeakable Emperor ) you have almost in all things endeavored to imitate God: so have you most thoroughly performed it in us; For when God attempted the Reformation of his Church, it became you also to reform yours. And accordingly by your Capuchins, you did reform your Franciscans; which, before we arose, were your chiefest laborers, and workmen: and after, you Reformed your Capuchins, by your Recolets. And when you perceived that in the Church of God, some men proceeded so far in that Reformation, that they endeavored to draw out, not only all the peccant and dangerous humors, but all her beauty, and exterior grace and Ornament, and cuen her vital spirits, with her corrupt blood, & so induce a leanness, and il-fauourednes upon her, and thought to 〈◊〉 a rigid coldness with a 〈◊〉 , you also were pleased to follow that Example, and so, in us, did Reforme, and awaken to higher enterprise, the dispositions as well of the Circumcellions, as of the Assassins: for we do not limit our selves in that low degree of the Circumcellions, when we urge and provoke ohers to put us to death; nor of the Assassins which were hired to kill some Kings, which passed through their quarter: for we exceed them both, because we do these things voluntarily, for nothing, & everywhere. And as we will be exceeded by none, in the thing it self: so to such things as may seem mystical and significant, we oppose mystical things. And so, least that Canon; That no Clergy-man should wear a knife with a point, might seem to concern us, by some prophetical relation, we in our Rules have opposed this precept: That our knife be often whetted, & so kept in an apt readiness for all uses: for our divination lies in the cōtemplation of entrails; in which art we are thus much more subtle then those amongst the old Romans, that we consider not the entrails of Beasts, but the entrails of souls, in confessions, and the entrails of Princes, in treasons; whose hearts we do not believe to be with us, till we see them: let therefore this prattling Secretary hold his tongue, and be content that his book be had in such reputation, as the world affords to an Ephemerides, or yearly Almanac, which being accōmodated to certain places, & certain times, may be of some short use in some certain place: and let the Rules and precepts of his disciples, like the Canons of provincial Councils be of force there, where they were made, but only ours which pierce, and pass through all the world, retain the strength and vigor of Universal Councils. Let him enjoy some honorable place amongst the Gentiles; but abstain frō all of our sides: neither when I say, Our side, do I only mean Moderne men: for in all times in the Roman Church there have been Friers which have far exceeded Machiauel.

You must remember, sir, that if this kingdom have got anything by the discovery of the West Indies, all that must be attributed to our Order: for if the opinion of the Dominicans had prevailed, That the inhabitants should be reduced, only by preaching and without violence, certainly their 200000 of men would scarce in so many ages have been brought to a 150 which by our means was so soon performed. And if the law, made by Ferdinando, only against Cannibals; That all which would not be Christians should be bondslaves, had not been extended into other Provinces, we should have lacked men, to dig us out that benefit, which their countries afford. Except we when we took away their old Idolatry, had recompensed them with a new one of ours; except we had obtruded to those ignorant and barbarous people, sometimes natural things, sometimes artificial, and counterfeit, in steed of Miracles; & except we had ben always ready to convey, & to apply this medicine made of this precious Americā drug, unto the Princes of Europe, & their Lord's, & Counselors, the prof • te by the only discovery of these places (which must of necessity be referred to fortune) would have been very little; yet I praise your perseverance, and your patience; which since that seems to be your principal virtue) you shall have good occasion to exercise here, when you remain in a lower and remoter place, then you think belongs to your merits.

he now perceived, that Lucifer had not been altogether so much conversant with Philip as with the Jesuits, since he knew not, how much Philip had ever professed himself an enemy to him. For he did not only deny all visions, and apparitions, And commanded one to spit in Mary's face, when she appeared again, because he thought it was the Devil; And drove away another that came to tempt a sick man, in the shape of a Physician; And was hardly drawn to believe any possessings; but when three Devils did meet him in the way, to afright him, he neither thought them worthy of any Exorcisme, nor so much as the sign of the Cross, but merely went by them, as though he scorned to look at thē, & so despighted thē with that negligence. It may be that he hath drawn others into Religion, but himself remained then in the Layety; in so much as I remember, that I used to call him, The Saints Bell, that hangs without, and calls others into the Church. Neither do they which follow this Order, bind themselves with any vow or oath; Neither do I know anything for which this kingdom is beholding to him, but that he moved Baronius to write his Annals.

Baronius, Bozius, and others, which proceeded out of the Hyue of Nerius, had used a more free, open, and hard fashion against Princes, and better provided for the Popes Direct Jurisdiction upon all Kingdoms, and more stoutly defended it, then they; which undertaking the cause more tremblingly, then becomes the Majesty of so great a business, adhered to `Bellarmine's sect, and devised such crooked ways, and such perplexed intanglings, as by reason of the various, and uncertain circumstances, were of no use: And that whatsoever Nerius his scholars had performed, must be attributed to him, as the fruit to the root.

What hath Nerius done? what hath he, or his followers put in execution? have they not ever been only exercised in speculations, and in preparatory doctrines? Are these books which are written of the Jurisdiction of the Pope, to any better use then Physicians Lectures of diseases, and of Medicines? whilst these Receits lie hid in Physicians books, and nobody goes to the Patient; nobody applies the medicine to the disease, what good, what profit comes by all this? what part; what member of this languishing body have they undertaken? In what Kingdom have they corrected these humors, which offend the Pope, either by their Incision or cauterising? what state have they cut up into an • natomy? what Sceletō have they provided for the instruction of Posterity? Do Do they hope to cure their diseases, by talking and preaching, as it were with charms and enchantments? If Nerius shall be thought worthy of this Honor, and this place, because out of his scholars writings something may be gleaned, which may be applied to this purpose, why should we not have Beza and Calvin, and the rest of that sort here in Hell, since in their books there may be some things found, which may be wrefted to this purpose? But, since their scope was not to extirpate Monarchies, since they publis • ed no such Canons and Aphorisms as might be applied to all cases, and so brought into certain use & consequence, but limited theirs to circumstances which seldom fall out, since they delivered nothing dangerous to Princes, but where, in their opinion, the Souereignty resided in the People, or in certain Ephori, since they never said, that this power to violate the perso of a prince, might either be takē by any private man, or committed to him, & that therefore none of their disciples hath ever boasted of having done anything upon the person of his sovereign: we see that this place hath ever been shut against them: there have been some few of thē (though I can scarce afford those mē the honor to number them with Knox, and Goodman, and Buchanan ) which following our examples have troubled the peace of some states, and been injurious to some princes, and have been admitted to some place in this Kingdom; but since they have performed nothing with their hands, nor can excuse themselves by saying, they were not able: (for wherein was Clement, or Rauillac more able then they; or what is not he able to do in the midst of an Army, who despiseth his own life?) they scarce ever aspire, or offer at this secret and sacred Chamber. Lucifer had a purpose to have replied to this: that perchance all their hands which had been imbrued in the bowels of Princes, were not so immediately armed by the Jesuits, as that they were ever present at all consultations and resolutions: (and yet he meant to say this, not as sworn witness, but as Lucifer himself, & the father of lies, in which capacity he might say anything) But that it was enough that Confessors do so possess them with that doctrine, that it is not now proposed to them as Physic, but as natural food, and ordinary diet; and that therefore for the performance of these things, a Jesuits person is no more requisite, then that the heart of a man, because it sends forth spirits into every limb, should therefore be present in every limb: that when it was in use for the Consuls of Rome for the safety of their Country and army, to devote themselves over to the infernal god, it was lawful for themselves to abstain and forbear the act, and they might appoint any Soldier for that Sacrifice: and that so the Jesuits for the performance of their resolutions, might stir up any amongst the people: (for now they enjoy all the privileges, of the Franciscans, who say; That the name of people comprehends all which are not of their Order: ) And that if this be granted, Nerius his scholars are inferior to none; with whose books (if all the Jesuits should perish) the Church might content herself, and never fear dearth nor leanness.

I am sorry my Ignatius, that I can neither find in others, deserts worthy of this place, nor any room in this place worthy of your deserts. If I might die, I see there would be no longe strife for a successor: For if you have not yet done that act which I did at first in Heaven, and thereby got this Empire, this may excuse you, that no man hath been able to tell you what it was: For if any of the Auncients say true, when they call it Pride, or Licentiousness, or Lying: or if it be in any of the Casuistis, which profess the Art of sinning, you cannot be accused of having omitted it. But since I may neithor forsake this kingdom, nor divide it, this only remedy is left: I will write to the Bishop of Rome: he shall call Galilaeo the Florentine to him; who by this time hath thoroughly instructed himself of all the hills, woods, and Cities in the new world, the Moon. And since he effected so much with his first Glasses, that he faw the Moon, in so near a distance, that he gave himself satisfaction of all, and the least parts in her, when now being grown to more perfection in his Art, he shall have made new Glasses, and they received a hallowing from the Pope, he may draw the Moon, like a boat floating upon the water, as near the earth as he will. And thither (because they ever claim that those employments of discovery belong to them) shall all the Jesuits be transferred, and easily unite and reconcile the Lunatique Church to the Roman Church, without doubt, after the Jesuits have been there a little while, there will soon grow naturally a Hell in that world also: over which, you Ignatius shall have dominion, and establish your kingdom & dwelling there. And with the same ease as you pass from the earth to the Moon, you may pass frō the Moon to the other stars, which are also thought to be worlds, & so you may beget and propagate many Hells, & enlarge your Empire, & come nearer unto that high seat, which I left at 〈◊〉 .

That of Lucifers affection to the Roman Church, and to their Order every day produced new Testimonies: and that this last was to be accounted as one of the greatest. That he knew well with how great devotion the Bishop of Rome did ever embrace and execute all counsels proceeding from him: And that therefore he hoped, that he would reserve that employment for the 〈◊〉 , and that Empire for him their founder: and that he believed the Pope had thought of this before; and at that time when he put Parsons the English Jesuit in hope of a Cardinalship, he had certainly a reference to this place, and to this Church: That it would fall out shortly, that all the damages, which the Roman Church hathlately suffered upon the earth, shall be recompensed only there. And that, now this refuge was opened, if she should be reduced into greater straits, or if she should be utterly exterminated, the world would not much lament and mourn for it. And for the entertainment of the Jesuits there, there can be no doubt made at this time, when, (although their profession be to enter whether Princes will or no) all the Princes of the world will not only graciously afford them leave to go, but willingly and cheerfully accompany them with Certificates, and Dimissory letters. Nor would they much resist it, if the Pope himself would vouchsafe to go with them, and so fulfill in some small measure, that prophecy of his Gerson, De Auferibilitate Papae. Besides this a woman governs there; of which Sex they have ever made their profit, which have attempted any Innouation in religion; with how much diligence were the two Empresses Pulcheria & Eudoxia solicited by the Pope for the establishing of Easter? how earnestly did both Pelagius and the Pope strive by their letters to draw the Empresse to their side? For since • ulia had that honor given to her in public coins, that she was called the mother of the Army, the Mother of the God's, and of the Senate, and the Mother of her Country; Why may not women instructed by us, be called Mothers of the Church? Why may not we rely upon the wit of women, when, once, the Church delivered over her self to a woman-Bishop? And since we are reputed so fortunate in obtaining the favor of women, that women are forbid to come into our houses; and we are forbid, to take the charge of any Nuns; since we have had so good experience of their favor in all the • dies, or at lest have thought it fit, that they which have the charge to write our anniversary letters from thence should make that boast, and add something to the Truth, both because the Auncient Heretics held that course in insinuating their opinions, and because they which are acquainted with our practices will think anything credible, which is written of us in that behalf, why should we doubt of our fortune in this Queen, which is so much subject to alterations, and passions? she languishes often in the absence of the Sun, and often in Eclipses falls into swoons, and is at the point of death. In these advantages we must play our parts, & put our devises in practice: for at these times anything may be drawn from her. Nor must we forbear to try, what verses, and incantations may work upon her: For in those things which the Poets writ, though they themselves did not believe them, we have since found many truths, and many deep mysteries: nor can I call to mind any woman, which either deceived our hope, or scaped our cunning, but Elizabeth of England; who might the rather be pardoned that, because she had put off all affections of women. The principal Dignity of which sex, (which is, to be a Mother ) what reason had she to wish, or affect, since without those womanish titles, unworthy of her, of wife, & mother, such an heir was otherwise provided for her, as was not fit to be kept any longer from the inheritance. But when I, who hate them, speak thus much in the honor of these two Princes, I find myself carried with the same fury, as those Beasts were, which our men say, did sometime adore the Host in the Mass. For it is against my will, that I pay thus much to the Manes of Elizabeth; from scorning of which word Manes, when the king of great Britain writ it, I would our Parsons had forborne, fi • e one of our own Jesuits useth the same word, when reprehending our Adversaries, he says, That they do insult upon Garnets Manes. And yet this Elizabeth was not free from all Innovation; For the ancient Relioion was so much worn out, that to reduce that to the former dignity, and so to renew it, was a kind of lanouation: and by this way of innouating she satisfied the infirmity of her Sex, if she suffered any: for a little Innouation might serve her, who was but a little a woman. Neither dare I say, that this was properly an Innovation, lest there by I should confess that Luther and many others which live in banishment in Heaven far from us, might have a title to this place, as such Innouators. But we cannot doubt, but that this lunatique. Queen will be more inclinable to our Innouations: for our Clauius hath been long familiarly conu • sant with her, what she hath done from the beginning, what she will do hereafter, how she behaues herself towards her neighbor kingdoms, the rest of the stars, & all the planetary, & firmamentary worlds; with whom she is in league, & amity, and with whom at difference, he is perfectly instructed, so he have his Ephemerides about him. But Claui • is too great a personage to be best owed upon this Lunatique Queen, either as her Counselor, or (which were more to our profit) as her Cōfessor. So great a man must not be cast away upon so small a matter. Nor have we any other besides, whom upon any occasion we may send to the Sun, or to the other worlds, beyond the world. Therefore we must reserve Clauius for greater uses. Our Herbestus, or Busaeus, or Voellus (and these be all which have given any proof of their knowledge in Mathematiques ) although they be but tastlesse, and childish, may serve to observe her asspects, and motions, and to make Catechisones fit for this Lunatique Church: for though Garnet had Clauius for his Master, yet he profited little in the Arts, but being filled with Bellarmine's Dictates, (who was also his Master ) his mind was all upon Politics. When we are established there, this will add much to our dignity, that in our letters which we send down to the earth, (except perchance the whole Roman Church come up to us into the Moon ) we may write of what miracles we list: which we offered to do out of the Indies, and with good success, till one of our Order, in a simplicity, and ingenuity fitter for a Christian, then a Jesuit, acknowledged and lamented that there were no miracles done there. Truly it had been better for us to have spit all those five Brothers, Acostas, out of our Order, then that any one of them should have vomited this reproach against us. It is of such men as these in our Order, that our Gretzer says: There is No body without his Excrements, because though they speak truth, yet they speak it too rawly. But as for this contemplation, and the establishing of that government, (though it be a pleasant consideration) we may neither pamper our selves longer with it now, nor detain you longer therein. Let your Greatness write; let the Pope execute your counsel; let the Moon approach whē you two think fit. In the mean time let me use this Chamber, as a resting place: For though Pope Gregory were stricken by the Angel with a perpetual pain in his stomach and feet, because he compelled God by his prayers, to deliver Trajan out of Heil, and transfer him to Heaven; and therefore God, by the mouth of 〈◊〉 , took an assurance for all his S • cessours, that they should never dare to request the like again: yet when the Pope shall call me back from hence, he can be in no danger, both because in this contract, God cannot be presumed to have thought of me, since I never thought of him, and so the contract therein void; and because the Condition is not broken, if I be not removed into Heaven, but transferred from an Earthly Hell, to a Lunatique Hell. More then this he could not be heard to speak: For that noise, of which I spoke before, increased exceedingly, and whē Lucifer asked the cause, it was told him, that there was a soul newly arrived in Hell, which said that the Pope was at last entreated to make Ignatius a Saint, and that he hastened his Canonization, as thinking it an unjust'thing, that when all artificers, and profane Butchers had particular Saints to invocate, only these spiritual Butchers, and King-killers, should have none: