MOST noble couple of Angels, least it hould be sayd that you did neuer a­gree, and neuer meet, but that you did euer ab­horre one another, and euer

I attempted to bring and ioyne you together once in these pa­pers; not that I might compose your differences, for you haue [Page 2] not chosen me for Arbitrator; but, that you might beware of an enemy c̄omon to you both, I will relate what I saw. I was in an Extrasie, and

had liberty to wander through all places, and to suruey and reckon all the roomes, and all the volumes of the heauens, and to comprehend the situation, the dimensions, the nature, the people, and the policy, both of the swimming Ilands, the Pla­nets, and of all those which are fixed in the firmament. Of which, I thinke it an honester part as yet to be silent, then to do Galilaeo wrong by speaking Nuncius sy­d [...]eus. of it, who of late hath summo­ned the other worlds, the Stars to come neerer to him, and giue him an account of them­selues. [Page 3] Or to Keppler, who (as De stella in Cygno. himselfe testifies of himselfe) euer since Tycho Brachcs death, hath receiued it into his care, that no new thing should be done in hea­uen without his knowledge. For by the law, Preuention must take place; and therefore what they haue found and discoured first, I am content they speake and vtter first. Yet this they may vouchsafe to take from me, that they shall hardly find Enoch, or Elias any where in their circuit. When I had surueid al the Hea­uens, then as

In the twinckling of an eye, I saw all the roomes in Hell open to my sight. And by the bene­fit of certaine spectacles, I know not of what making, but, I thinke, of the same, by which Gregory the great, and Bed [...] did discerne so distinctly the soules of their friends, when they were discharged from their bodies, and sometimes the soules of such men as they knew not by sight, and of some that were ne­uer in the world, and yet they could distinguish them flying into Heauen, or conu [...]sing with liuing men, I saw all the channels in the bowels of the Harth; and all the inhabitants of all nations, and of all ages were suddenly made familiar to [Page 5] me. I thinke truely, Robert [...] de [...] [...]. 6. Aquinas when he tooke Christs long Oration, as he hung vpon the Crosse, did vse some such instrument as this, but applied to the care: And so I thinke did Iosethina di Gi [...]ron. Gratian. he, which dedicated to Adrian 6, that Sermon which Christ made in prayse of his father Io­seph: for else how did they heare that, which none but they euer heard? As for the Suburbs of Hel (I meane both Limbo and Purgatory) I must confesse I pas­sed them ouer so negligently, that I saw them not: and I was hungerly caried, to find new places, neuer discouered before. For Purgatory did not seeme worthy to me of much dili­gence, because it may seeme already to haue beene belecued by some persons, in some cor­ners of the Romane Church, for [Page 6] about 50 yeares; that is, euer since the Councell of Trent had a minde to fulfill the prophe­cies of Homer, Virgil, and the o­ther Patriarkes of the Papists; and beeing not satisfied with making one Transubstantiation, purposed to bring in another: which is, to change fables into Articles of faith. Proceeding therefore to more inward pla­ces, I saw a secret place, where there were not many, beside Lucifer himselfe; to which, one­ly they had title, which had so attempted any innouation in this life, that they gaue an af­front to all antiquitie, and indu­ced doubts, and anxieties, and scruples, and after, a libertie of beleeuing what they would; at length established opinions, di­rectly contrary to all establi­shed before. Of which place in [Page 7] Hell, Lucifer affoarded vs here­tofore Theod. [...] [...], Tra. 6. [...] some little knowledge, when more then 200 yeares since, in an Epistle written to the Cardinall S. Sexti, hee pro­mised him a roome in his palace, in the remotest part of his eternall Chaos, which I take to bee this place. And here Pope Boniface 3, and Mahomet, seemed to contend about the highest roome. Hee gloried of hauing expelled an old Religion, and Mahomet of hauing brought in a new: each of them a great de­luge to the world. But it is to be feared, that Mahomet will faile therein, both because hee attributed something to the old Testament, and because he vsed Sergius as his fellow-bishop, in making the Alcoran; whereas it was cuident to the supreme [...]udge Lu [...]fer, (for how could [Page 8] he be ignorant of that, which himselfe had put into the Popes mind?) that Boniface had not onely neglected, but destroyed the policy of the State of Israel, established in the old Testament, when he prepared Popes a way, to tread vpon the neckes of Princes, but that he also ab­stained from all Example and Coadiutor, when he took vpon him that newe Name, which Gregorie himselfe (a Pope nei­ther very foolish, nor ouer­modest) euer abhord. Besides that, euery day affords new Aduocates to Boniface his side. For since the Francis [...] were almost worne out (of whome Sedulius Apolog.pro libro con­sorm. lib 2. cap. 2. their General, Francis, had seene 6000 souldiers in one army, that is, in one chapter) which, because they were then but fresh souldiers, he saw assisted [Page 9] with 18000 Diuels, the Iesuits haue much recompenced those decayes and damages, who sometimes haue maintained in Harlay [...] des Ie­suites. their Tents 200000 schollers. For though the Order of Bene­dict haue euer bene so fruitfull, that they say of it, That all the Volladerius de Canoni­za. Francis. Ro. [...] [...]. new Orders, which in later times haue broken out, are but little springs, or drops, and that Order the Ocean, which hath sent out 52 Popes, 200 Cardinals, 1600 Arch­bishops, 4000 Bishops, and 50000 Saints approued by the Church, and therefore it cannot be de­nied, but that Beniface his part is much releeued by that Order; yet if they be compared to the Iesuits, or to the weake and vn­perfect Types of them, the Franciscans, it is no great matter that they haue done. Though therefore they esteeme Maho­met [Page 10] worthy of the name of an Innouator, & therein, perchance not much inferiour to Boniface, yet since his time, to ours, al­most all which haue followed his sect, haue liued barren in an vnanimity, and idle concord, and cannot boast that they haue produced any new matter: whereas Boniface his successors, awakened by him, haue euer beene fruitfull in bringing forth new sinnes, and new par­dons, and idolatries, and King­killings. Though therefore it may religiously, and piously be beleeued, that Turkes, as well as Papists, come daily in troupes to the ordinary and common places of Hell; yet certainly to this more honourable roome, reserued for especiall Innoua­tors, the Papists haue more fre­quent accesse; and therefore [Page 11] Mahomet is out of hope to pre­uaile, and must imitate the Chri­stian Emperours, and be content to sit (as yet hee doth) at the Popes feet. Now to this place, not onely such endeauour to come, as haue innouated in matters, directly concerning the soule, but they also which haue done so, either in the Arts, or in conuersation, or in any thing which exerciseth the fa­culties of the soule, and may so prouoke to quarrrelsome and brawling controuersies: For so the truth be lost, it is no matter how. But the gates are seldome opened, nor scarce oftner then once in an Age. But my desti­ny fauored mce so much, that I was present then, and saw all the pretenders, and all that affe­cted an entrance, and Lucifer himselfe, who then came out [Page 12] into the outward chamber, to heare them pleade their owne Causes. As soone as the doore creekt, I spied a certaine Ma­thematician, which till then had bene busied to finde, to deride, to detrude Ptolomey; and now with an erect countenance, and setled pace, came to the gates, and with hands and feet (scarce respecting Lucifer himselfe) beat the dores, and cried; ‘Are these shut against me, to whom all the Heauens were euer open, who was a Soule to the Earth, and gaue it motion?’

By this I knew it was Coper­nicus: For though I had neuer heard ill of his life, and there­fore might wonder to find him there; yet when I remembred, that the Papists haue extended the name, & the punishment of [Page 13] Heresie, almost to euery thing, and that as yet I vsed Gregortes Bellar. de purgat. [...]. cap. 8. and Bedes spectacles, by which one saw Origen, who deserued so well of the Christian Church, burning in Hell, I doubted no longer, but assured my selfe that it was Copernicus which I saw. To whome Lucifer sayd; ‘Who are you? For though euen by this boldnesse you seeme worthy to enter, and haue attempted a new facti­on euen in Hell, yet you must first satisfie 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 starre Lucifer, with which I am so well acquainted, I should not vouchsafe thee this dis­course. I am he, which pity­ing [Page 14] thee who wert thrust into the Center of the world, ray­sed both thee, and thy pri­son, the Earth, vp into the Heauens; so as by my meanes God doth not enioy his re­uenge vpon thee. The Sunne, which was an officious spy, and a betrayer of faults, and so thine enemy, I haue ap­pointed to go into the lowest part of the world. Shall these gates be open to such as haue innouated in small matters? and shall they be shut against me, who haue turned the whole frame of the world, and am thereby almost a new Creator?’ More then this he spoke not. Lucifer stuck [...] meditation. For what should he do? It seemed vniust to deny entry to him which had deser­ued so well, and dangerous to [Page 15] graunt it, to one of so great am­bitions, and vndertakings: nor did he thinke that himselfe had attempted greater matters be­fore his fall. Something he had which he might haue conueni­ently opposed, but he was loath to vtter it, least he should con­fesse his feare. But Ignatius Layola which was got neere his chaire, a subtile fellow, and so indued with the Diuell, that he was able to tempt, and not onely that, but (as they say) e­uen to possesse the Diuell, ap­prehended this perplexity in Lucifer. And making himselfe sure of his owne entrance, and knowing well, that many thou­s [...]nds of his family aspired to that place, he opposed himselfe against all others. He was con­tent they should bee damned, but not that they should go­uerne. [Page 16] And though when hee died he was vtterly ignorant in all great learning, and knew not so much as Ptolomeys, or Copernicus name, but might haue beene perswaded, that the words Almagest, Zenith, and Nadir, were Saints names, and fit to bee put into the Lita­nie, and Orapro nobis ioyned to them; yet after hee had spent some time in hell, he had learnt somewhat of his Iesuites, which daily came thither. And whilst he staied at the threshold of Hell; that is, from the time when he deliuered himselfe o­uer to the Popes will, hee tooke a little taste of learning. Thus furnished, thus hee vndertakes Copernious. ‘DO, you thinke to winne our Lucifer to your part, by allowing him the honour of being of the race [Page 17] of that starre? who was not onely made before all the starres, 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 inuade, and to [...] forraine kingdom [...] Can our Lucifer, or his [...] haue any honour [...] that starr [...] Lucifer, which is but Venus? whose face how much wee scorne, appeares by this, that, for the m [...]st part we vse her auersly and prepo­sterously. Rather letour Lu­cifer glory in Lucifer the Ca­laritan Bishop; not therefore because he is placed amongst Heretiques, onely for affir­ming [...] the propagation of the soule; but especially for this, [Page 18] that he was the first that op­posed the dignity of Princes, and imprinted the names of Antichrist, ludas, and other stigmatique markes vpon the Emperour; But for you, what new thing hane you inuented, by which our Lu­cifer gets any thing? What cares hee whether the earth traueil, or stand still? Hath your raising vp of the earth into heauen, brought men to that confidence, that they build new towers or threaten God againe? Or do they out of thismotion of the earth cō ­clude, that there is no hell, or deny the punishment of sin? Do not men beleeue? do they not liue iust, as they did be­fore? Besides, this detracts frō the dignity of your learning, and derogates frō your right [Page 19] and title of comming to this place, that those opinions of yours may very well be true. If therfore any man haue ho­nour or title to this place in this matter, it belongs whol­ly to our Clauius, who oppo­sed himselfe opportunely a­gainst you, and the truth, which at that time was cree­ping into euery mans minde. Hee onely can be called the Author of all contentions, and schoole-combats in this cause; and no greater profit can bee hoped for heerein, but that for such brabbles, more necessarie matters bee neglected. And yet not onely for this is our Clauius to bee honoured, but for the great paines also which hee tooke in the Gregorian Calender, by which both the peace of the [Page 20] Church, & Ciuill businesses haue beene egregiously trou­bled: nor hath heauen it selfe escaped his violēce, but hath euer since obeied his apoint­ments: Harlay de­fence des le­suites mes­di. 6. so that S. Stephen, Iohn Baptist, & all the rest, which haue bin cōmanded to worke miracles at certain appointed daies, where their Reliques are preserued, do not now at­tend till the day come, as they were accustomed, but are a­waked ten daies sooner, and constrained by him to come downe frō heauen to do that businesse; But your inuentiōs can scarce bee called yours, since long before you, Hera­clides, Ecphantus, & Aristarchus thrust them into the world: who notwithstanding con­tent themselues with lower roomes amongst the other [Page 21] Philosophers, & aspire not to this place, reserued onely for Antichristian Heroes: neither do you agree so wel amongst yourselues, as that you can be said to haue made a Sect, since, as you haue peruerted 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 Emperour) withdraw himselfe to his owne compa­ny. And if heereafter the fa­thers of our Order can draw a Cathedrall Decree from the Pope, by which it may be de­fined as a matter of faith: That the earth doth not moue; & an Antahema inflicted vpon all which hold the contrary: thē perchance both the Pope which shall decree that, and [Page 22] Copernicus his followers, (if they be Papists) may haue the dignity of this place.’ Lucifer signified his assent; and Coper­nicus, without muttering a word, was as quiet, as he thinks the sunne, when he which stood next him, entred into his place. To whom Lucifer said: And who are you? Hee answered, ‘Philippus Aureolus Theophra­stus Paracelsus Bombast of Ho­henheim.’ At this Lucifer trēbled, as if it were a new Exorcisme, & he thought it might well be the first verse of Saint Iohn, which is alwaics imployed in Exor­cismes, and might now bee ta­ken out of the Welsh, or Irish Bibles. But when hee vnder­stood that it was but the webbe of his name, hee recollected himselfe, and raising himselfe vprig [...], asked ‘what he had [Page 23] to say to the great Emperour Sathan, Lucifer, Belzebub, Le­uiathan, Abaddon. Paracelsus replyed, It were an iniurie to thee, ô glorious Emperour, if I should deliuer before thee, what I haue done, as though al those things had not procee­ded from thee, which seemed to haue bin done by me, thy organe and conduit: yet since I shal rather be thy trumpet herein,' then mine own, some things may be vttered by me. Besides therfore that I broght all Methodicall Phisitians, and the art it selfe into so much contēpt, that that kind of phi­sick is almost lost; This also was euer my prīcipal purpose, that no certaine new Art, nor fixed rules might be establish­ed, but that al remedies might be dangerously drawne from [Page 24] my vncertaine, ragged, and vnperfect experiments, in tri­all whereof, how many men haue beene made carkases? And falling vpon those times which did abound with para­doxicall, & vnusuall diseases, of all which, the pox, which then began to rage, was al­most the center and sinke; I euer professed an assured and an easy cure thereof, least I should deterre any from their licentiousnesse. And whereas almost all poysons are so disposed and condi­tioned by nature, that they offend some of the senses, and so are easily discerned and a­uoided, I brought it to passe, that that trecherous quality of theirs might bee remoued, and so they might safely bee giuen without suspicion, and [Page 25] yet performe their office as strongly. All this I must con­fesse, I wrought by thy mine­rals and by thy fires, but yet I cannot dispaire of my re­ward, because I was thy first Minister and instrument, in these innouatiōs.’ By this time Ignatius had obserued a tempest risen in Lucifers countenance: for he was iust of the same tem­per as Lucifer, and therefore suffered with him in euery thing, and felt al his alterations. That therefore he might deliuer him from `Paracelsus, hee said; ‘You must not thinke sir, that you may heere draw out an oration to the proportion of your name; It must be con­fessed, that you attempted great matters, and well be­comming a great officer of Lucifer, when you vndertook [Page 26] not onely to make a man, in your Alimbicks, but also to preserue him immortall. And it cannot be doubted, but that out of your Commentaries vp­on the Scriptures, in which you were vtterly ignorant, many men haue taken occa­sion of erring, and thereby this kingdome much indebt­ed to you. But must you therefore haue accesse to this secret place? what haue you compassed, euen in Phisicke it selfe, of which wee lesuits are ignorant? For though our Ribadenegra haue reckoned none of our Order, which hath written in Physicke, yet [...] able and sufficient wee are in that faculty, I will bee Bulla 18. in Greeze. cont. Ha. [...]. tryed by that Pope, who hath giuen a priueledge to Iesu­ites to practise Phisicke, and to [Page 27] be present at Death-beds, [...] de maiest. Eccle. [...]. cap. 7. which is denyed to other Or­ders: for why should hee deny vs their bodies, whose soules he deliuers to vs? and since he hath transferd vpon vs the power to practise Physick, he may instly be thought to haue transferd vpon vs the Art it selfe, by the same omnipotent Bul; since hee which graunts the end, is by our Rules of law presumed to haue graun­ted all meanes necessary to that end. Let me (dread Em­perour,) haue leaue to speake truth before thee; These men abuse & prophane too much thy mettals, which are the bowels, and treasure of thy kingdome: For what doth Physicke profit thee? Physicke [...]. Theor. 1. cap. [...]. is a sost, & womanish thing. For since no medicine doth natu­rally [Page 28] draw bloud, that science is not fit nor worthy of our study, Besides why should those things, which belong to you, bee employed to pre­serue frō deiseases, or to pro­cure long life? were it not fit­ter, that your brother, and col­league, the Bishop of Rome, which gouernes vpon the face of your earth, and giues day­ly increase to your kingdome, should receiue from these helps and subsidies? To him belonges all the Gold, to him all the pretious stones, con­ceal'd in your entrailes, wher­by hee might baite and en­snare the Prince; of the earth through their Lord, and counsellours meanes to his o­bedience, and to receiue his cōmandements, especially in these times, whē almost euery [Page 29] where his auncient rights & tributes are denied vnto him. To him belongs your Iron, and the ignobler mettals, to make engines; To him be­long your Minerals apt for poyson; To him, the Salt­peter, and all the Elements of Gun-powder, by which he may demolish and ouerthrow Kings and Kingdomes, and Courts, and seates of Iustice. Neither doth Paracelsus truly deserue the name of an Inno­uator, whose doctrine, Seue­rïnus and his other followers do referre to the most anci­ent times. Thinke therefore your selfe well satisfied, if you be admitted to gouerne in chiefe that Legion of ho­micide-Phisitians, and of Princes which shall be made away by poyson in the midst [Page 30] of their sins, and of woemen tempting by paintings and face-phisicke. Of all which sorts great numbers will dai­ly come hither out of your Academy.’

Content with this sentence, Paracelsus departed; and Ma­chiauel succeeded, who hauing obserued Ignatius his forward­nesse, and saucinesse, and how, vncal'd, he had thrust himselfe into the office of kings Atturney, thought this stupid patience of Copernicus, and Paracelsus (men which tasted too much of their Germany) vnfit for a Florentine: and therefore had prouided some venemous darts, out of his Italian Arsenal, to cast a­gainst this worne souldier of Pampel [...], this French-spanish mungrell, Ignatius. But when he thought better vpon it, and [Page 31] obserued that Lucifer euer ap­proued whatsoeuer Ignatius sayd, he suddenly changed his purpose; and putting on ano­ther resolution, he determined to direct his speech to Ignatius, as to the principall person next to Lucifer, as well by this meanes to sweeten and mollifie him, as to make Lucifer suspect, that by these honors, & specious titles offered to Ignatius, and enter­tained by him, his owne dignity might bee eclipsed, or clouded; and that Ignatius by winning to his side, politique men, exerci­sed in ciuill businesses, might attempt some innouation in that kingdome. Thus therefore he began to speake. ‘Dtead Em­perour, and you, his watchfull and diligent Genius, father Ig­natius, Arch-chancellor of this Court, and highest Priest of [Page 32] this highest Synagogue (except the primacy of the Romane Church reach also vnto this place) let me before I descend to my selfe, a little consider, speake, and admire your stu­pendious wisedome, and the gouernment of this state. You may vouchsafe to re­member (great Emperour) how long after the Nazarens death, you were forced to liue a solitarie, a barren, and an Eremiticall life: till at last (as it was euer your fashion to imitate heauen) out of your aboundant loue, you begot this deerely beloued sonne of yours, Ignatius, which stands at your right hand. And from both of you proceedes a spirit, whom you haue sent into the world, who triumphing both with [Page 33] Mitre and Crowne, gouernes your Militant Church there. As for those sonnes of Igna­tius, whō either he left aliue, or were borne after his death, and your spirit, the Bishop of Rome; how iustly & properly may they be called Equi [...]ocal men? And not only Equiuocall in that sence, 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 haue brought into the world a new art of Equiuoca­tion. O wonderfull, and incre­dible Hypercritiques, who, not out of marble fragments, but out of the secretest Records of Hell it selfe: that is, out of the minds of Lucifer, the `Pope, and Ignatius, (persons [Page 34] truly equiuocall) haue raised to life againe the language of the Tower of Babel, [...] long concealed, and brought vs againe frō vnderstanding one an other. For my part ( [...] noble paire of Emperours) that I may freely cōfesse the truth all which I haue done, where soeuer there shall be men­tion made of the Iesuites, can be reputed but childish; [...] this honor I hope will not [...] denied me, that I brought [...] an Alphabet, & prouided cer­taine Elements, & was som [...] kind of school maister in pre­paring them a way to highe [...] [...]; 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 [...] [Page 35] that those gates, into which such men could conceiue a­ny hope of entrance, should not voluntarily flie open to mee: yet I can better en­dure the rashnesse and fel­lowship of Paracelsus, then the other: because hee ha­uing beene conueniently practised in the butcheries, and mangling of men, hee had the reason to hope for fauour of the Iesuites: For I my selfe went alwaies that way of bloud, and there­fore I did euer preferre the sacrifices of the Gentiles, and of the Iewes, which were per­formed with effusion of bloud (whereby not only the people, but the Priests al­so were animated to bold en­terprises) befote the soft and wanto sacrifices of Christians. [Page 36] If I might haue had my choyce, I should rather haue wished, that the Romane Church had taken the Bread, then the Wine, from the peo­ple, since in the wine there is some colour, to imagine and represent blood. Neither did you, (most Reuerend Bi­shop of this Dioces, Ignatius) abhorre from this way of blood. For hauing consecra­ted your first age to the wars, and growne somewhat vna­ble to follow that course, by reason of a wound; you did presently begin to thinke se­riously of a spirituall warre, against the Church, and found meanes to open waies, euer into Kings chambers, for your executioners. Which dignitie, you did not reserue onely to your own Order, but [Page 37] (though I must confesse, that the foundation, and the nourishment of this Do­ctrine remaines with you, and is peculiar to you, out of your infinite liberalitie,) you haue vouchsafed some­time, to vse the hands of o­ther men in these imploi­ments. And therefore as well they, who haue so often in [...] [...] it in England, as they which haue brought their great purposes to effect in Fraunce, 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 onely such of them as haue dealt in Christian businesse; and of thē also, to those only which haue had the fortune to doe [Page 38] much harme, I cannot see but that next to the Iesuites, I must bee inuited to enter, since I did not onely teach those wayes, by which, tho­rough perfidiousnesse and dis­sembling of Religion, a [...] might possesse, and vsurp [...] vpon the liberty of free Com­monwealths; but also [...] arme and furnish the people with my [...] when they were [...]nder [...] oppression, they might [...] est conspire, and [...] tyrant, or reuenge them [...] of their Prince, and redeem their former losses; so tha [...] from both sides, both from Prince and People, I brough [...] an aboundant har [...]est, and noble encrease to this kingdome.’ By this time I [...] [...] Lucifer to bee muc [...] [Page 39] moued with this Oration, and to incline much towards Ma­chiauel. For he did acknowledge him to bee a kind of Patriarke, of those whom they call Lay­men. And he had long obserued, that the Clergie of Rome [...] downe to Hell daily, easi­ly, voluntarily, and by troupes, because they were accustomed to sinne against their consc­i [...]ence, and knowledge; but that the Layitte sinning out of a [...] [...], and negligence of [...] the truth, did rather offend by ignorance, and [...]. And therefore he thought himselfe bound to reward Ma­chiauel, which had awakened [...] drowsie and implicite Lay­ [...] to greater, and more bloody [...]ndertakings. Besides this, [...] Ignatius could not bee [...]enied the place, whose ambiti­ons [Page 40] and turbulencies Lucifer vnderstood very wel, he thought Machiauel a fit and necessarie instrument to oppose against him; that so the skales beeing kept euen by their factions, hee might gouerne in peace, and two poysons mingled might doe no harme. But hee could not hide this intention from Ig­natius, more subtil then the De­ [...]ill, and the verier Lucifer of the two: Therefore Ignatius rushed out, threw himselfe downe at Lucifers feet, and groueling on the ground adored him. Yet certainly, Vasques would not [...] this idolatry, because in the shape of the [...] hee worshipped him, whom hee accounted the true God. Here Ignatius cried and thundred out,

And when he was able to speak distinctly, thus hee spoke.

Truely I thought this Oration of Ignatius very long: and I began to thinke of my body which I had so long abandoned, least it should pu­trifie, or grow mouldy, or bee buried; yet I was loath to leaue the stage, till I saw the play en­ded: And I was in hope, that if any such thing should befall my body, the Iesuits, who work Miracles so familiarly, & whose [Page 91] reputation I was so careful of in this matter, would take com­passion vpon me, and restore me againe. But as I had sometimes obserued

So I saw Machiauel often put forward, and often thrust back, and at last vanish. And looking [Page 92] earnestly vpon Lucifers [...], I perceiued him to bee affected towardes Ignatius, as Princes, who though they enuy and grudge, that their great Officers should haue such immoderate meanes to get wealth; yet they dare not com­plaine of it, least thereby they should make them odious and contemptible to the people: so that Lucifer now suffered a new Hell: that is, the danger of a Popular Diuell, vaine-glorious, and inclined to innouations there. Therefore he determined to withdraw himselfe into his inward chamber, and to admit none but Ignatius: for he could not exclude him, who had de­serued so well; neither did hee thinke it safe to stay without, & giue him more occasiōs to am­plifie his owne worth, & vnder­value [Page 93] all thē there in publique, and before so many vulgar Di­uels. But as hee rose, a whole ar­my of soules besieged him. And all which had inuented any new thing, euen in the smallest mat­ters, thronged about him, and importuned an admission. Euen those which had but inuented new attire for woemen, & those whom Pancirollo hath recorded in his Commentaries for inuenti­on De rebus nuper [...]. of Porcellandishes, of Specta­cles, of Quintans, of stirrups, and of Cauiari, thrust themselues in­to the troupe. And of those, which pretended that they had squared the circle, the nūber was infinite. But Ignatius scattered all this cloud quickly, by com­maunding, by chiding, by deri­ding, and by force & violence. Amongst the rest, I was sory to see him vse Peter Aretine so ill [Page 94] as he did: For though Ignatius told him true when he boasted of his licentious pictures, that because he was not much lear­ned, hee had left out many things of that kind, with which the ancient histories & poëmes abound; and that therefore A­retine had not onely not added any new inuention, but had al­so taken away all courage and spurres frō youth, which would rashly trust, and relie vpon his diligence, and seeke no further, & [...] loose that infinite & preci­ous treasure of Antiquitie. He added moreouer, that though Raderus, and others of his Or­der, did vse to gelde Poets, and other Authors: (and heere I could not choose but wonder, why they haue not gelded their Vulgar Edition, which in some places hath such obscene words [Page 95] as the Hebrew tongue, which is Harlay De­fe [...] des Ie­suit. fol. 12. therefore also called Holy, doth so much abhorre, that no ob­scene things can be vttered in it) insomuch, that (as one of them very subtilly notes) the starre of Venus is very seldome called by that name in the Scripture: for how could it be, the word be­ing not Hebrew? yet (said hee) our men doe not geld them to that purpose, that the memory thereof should bee abolished; but that when themselues had first tried, whether Tiberius his Spintria, & Martialis symple [...]ma, and others of that kinde, were not rather Chimeraes, & specu­lations of luxuriant wits, then things certaine & constant, and such as might bee reduced to an Art and methode in licen­tiousnes: for Iesuits neuer con­ [...] thēselues with the Theory in [Page 96] thing, but straight proceed to practise) they might after com­municate them to their owne Disciples and Nouitiates: for this Church is fruitfull in pro­ducing Sacraments; and being now loaded with Diuine sacra­ments, it produces Morall sacra­ments. In which, as in the di­uine, it bindes the Layety to one species; but they reserue to themselues the diuers formes, and the secrets and mysteries in this matter, which they finde in the Authors whom they geld. Of which kind I thinke they giue a little glimmering and intima­tion, when in the life of their last made Goddesse, Francisca Ro­mana, Valladerius fol. 24. they say: that the bed where shee lay with her husband, was a perpetuall Martyrdome to her, and a shop of miracles. But for all this, since Aretine was one, who [Page 97] by a long [...] custome of libel­lous & contumelious speaking against Princes, had got such a habit, that at last he came to di­minish and dis-esteeme God himselfe. I wonder truly, that this Arch-Iesuite, though hee would not admit him to any e­minent place in his Triumphant Church, should deny him an of­fice of lower estimation: For truly to my thinking, he might haue beene fit, either to serue Ignatius, as maister of his plea­sures, or Lucifer as his Crier: for whatsoeuer Lucifer durst think, this man durst speake. But Ig­natius, who thought himselfe sufficient for all vses, thrust him away, and when he offered vp­ward, offered his staffe at him: Nor did he vse Christopher Co­lumbus with any better respect; who hauing found all waies in [Page 98] the earth, & sea open to him, did not feare any difficulty in Hell, but when hee offered to enter, Ignatius staid him, & said: ‘You must remember, sir, that if this kingdome haue got any thing by the discouery of the West Indies, al that must be attribu­ted to our Order: for if the o­pinion of the Dominicans had Matalius Metellus, Praefat. in [...]sorinm. preuailed, That the inhabitants should be reduced, onely by prea­ching and without violence, cer­tainely their 200000 of men would scarce in so many ages haue beene brought to a 150 which by our meanes was so soone performed. And if the law, made by Ferdinando, onely against Canibals; That all which would not bee Christians should bee bondslaues, had not beene extended into other Prouinces, wee should haue [Page 99] lacked men, to digg vs out that benefite, which their countries affoord. Except we when wee tooke away their old Idolatrie, had recompen­ced them with a new one of ours; except we had obtruded to those ignorant and barba­rous people, sometimes natu­rall things, sometimes artifi­ciall, and counterfeit, in steed of Miracles; & except we had ben alwaies ready to conuey, & to apply this medicine made of this pretious Americā drug, vnto the Princes of Europe, & their Lords, & Counsellours, the prof [...]te by the onely disco­uery of these places (which must of necessity bee refer­red to fortune) would haue beene very little; yet I praise your perseuerance, and your patience; which since that [Page 100] seemes to be your principall vertue) you shall haue good occasion to exercise heere, when you remaine in a lower and remoter place, then you thinke belongs to your me­rits.’ But although Lucifer being put into a heate, and al­most smothered with this troupe and deluge of preten­ders, seemed to haue admitted Ignatius, as his Lieutenant, or Legat a latere, and trusted him with an absolute pow­er of doing what hee would, yet he quickly spied his owne errour, and danger thereby. He began to remember how for­cibly they [...] to vrge the Canon Alius; by which the king of Fraunce is sayd to haue beene deposed, not for his wicked­nesse, but for his infirmity, and vnfitnesse to gouerne: And that [Page 101] kings do forfeit their dignity, if Paris de pu­teo, de syn­dicat, de e [...] ­cess. regum. they giue them selues to other matters, and leaue the gouern­ment of the State to their offi­cers. Therefore Lucifer thought it time for him to enter into the businesse, least at last Ignatius should prescribe therein; by which title of prescription he well knew, how much the Church of Rome doth aduaunce and defend it selfe against other Princes. And though he seemed very thankfull to Ignatius, for his deliuery from this importu­nate company, yet when he per­ceiued, that his scope and pur­pose was, to keepe all others out, he thought the case needed greater consideration; For though he had a confidence in his owne Patriarkes, which had long before possest that place, and in whose company (as an [Page 102] Abbot said to the Diuell, Sophronius ca. 45. Consenuerat. who after long intermission, now tempted him) hee was growne old, and do [...]bted not but that they would defend their right, and oppose them­selues against any innouation, which Ignatius should practise, yet if none but hee in a whole age should bee brought in, hee was afraid, that this singularity would both increase his cou­rage and spirit, and their reue­rence, and respect towards him. Casting therefore his eyes into euery corner, at last a great way off, hee spied `Phil­lip Nerius: who acknowled­ging in his owne particular no especiall merit towardes this kingdome, forbore to presse neere the gate; But Lucifer called to his remem­brance, that Nerius and all [Page 103] that Order, of which hee was the Author, which is called congregatio Oratorij, were erected, aduaunced, and dig­nisyed by the Pope, princi­pally to this end, that, by their incessant Sermons to the people, of the liues of Saints and other Ecclesiastique An­tiquities, they might get a new reputation, and so the torrent, and generall supersti­tion towards the Iesuits, might grow a little remisser, and luke-warme: for at that time the Pope himselfe beganne to bee afraid of the Iesuites, for they begunne to publish their Paradox of Confession and absolution to bee giuen by letters, and Messengers, and by that meanes to draw the secrets of all Princes onely to themselues; And they [Page 104] had tried and sollicited a great Monarch, who hath manie de­signes vpon Italy, against the Pope, & deliuered to that prince diuerse articles, for the refor­ming of him. Now the Pope and Lucifer loue euer to follow one anothers example: And therefore that which the one had done in the middle world, the other attempted in the lo­wer. Hereupō he called for Phi­lip Nerius, and gaue him many euidences of a good inclination towards him. But Nerius was too stupid, to interprete them aright. Yet Ignatius spied them, and before Lucifer should de­clare himselfe any further, or proceed too farre herein, least after he were farre engaged, there should be no way, to a­uert or withdraw him from his owne propositions (for he saw [Page 105] there must be respect had of his honour and constancy) hee thought it fittest to oppose now at the beginning. He sayd ther­fore, that ‘he now perceiued, that Lucifer had not bene al­together so much conuersant with Philip as with the Iesu­its, since he knew not, how much Philip had euer profes­sed himselfe an enemy to him. Vita N [...] fol. 107. For he did not onely deny all visions, and appari­tions, Fol. 108. And commaunded one to spit in Maries face, when she appeared againe, because he thought it was the Diuell; Fol. 212. And droue away an other that came to tempt a sicke man, in the shape of a Phisition; Fol. 229. And was hard­ly drawne to beleeue any pos­sessings; but Fol. 19. when three Diuels did meete him in the [Page 106] way, to afright him, he nei­ther thought them worthy of any Exorcisme, nor so much as the signe of the Crosse, but meerely went by them, as though he scorned to look at thē, & so despighted thē with that negligēce. It may be that hee hath drawne others into Religion, but himselfe remai­ned then in the Layety; in so much as I remember, that Fol. 26. I vsed to call him, The Saints Bell, that hangs without, and cals others into the Church. Fol. 313. Neither doe they which follow this Order, bind them­selues with any vow or oath; Neither do I know any thing for which this Fol. 163. kingdome is beholding to him, but that he moued Baronius to write his Annals.’

To all this Nerius sayde no­thing, [Page 107] as though it had beene spoken of some body else. Without doubt, either he ne­uer knew, or had forgot that he had done those things which rhey write of him. But Lu­cifer himselfe tooke the bold­nesse (hauing with some dif­ficultio got Ignatius leaue) to take Nerius his part: and pro­ceeded so farre, that he ad­uentured to say, that ‘Baro­nius, Bozius, and others, which proceeded out of the Hyue of Nerius, had vsed a more free, open, and hard fashion against Princes, and better prouided for the Popes Direct Iurisdiction vp­on all Kingdomes, and more stoutly defēded it, then they; which vndertaking the cause more tremblingly, then be­comes the Maiestie of so [Page 108] great a businesse, adhered to `Bellarmines sect, and deuised such crooked wayes, and such perplexed intanglings, as by reason of the various, and vn­certaine circumstances, were of no vse: And that whatso­euer Nerius his schollers had performed, must be attribu­ted to him, as the fruit to the roote.’ Ignatius perceiuing that Lucifer vndertooke all of­fices for Nerius, and became Iudge, Aduocate, and witnesse, pursuing his former resolution, determined to interrupt him, least when hee had enlarged himselfe in Nerius commenda­tion, hee should thereby bee bound to a reward. He there­fore cried out, ‘What hath Nerius done? what hath he, or his followers put in exe­cution? haue they not euer [Page] bene onely exercised in spe­culations, and in preparatory doctrines? Are these bookes which are written of the Iu­risdiction of the Pope, to any better vse then Phisitians Le­ctures of diseases, and of Me­dicines? whilest these Receits lie hid in Phisitians bookes, and no body goes to the Pa­tient; no body applies the me­dicine to the disease, what good, what profit comes by all this? what part; what member of this languishing body haue they vndertaken? In what Kingdome haue they corrected these humours, which offend the Pope, either by their Incision or cauterising? what state haue they cut vp into an [...]natomy? what Sceletō haue they prouided for the instruction of Posterity? Do [Page 110] Do they hope to cure their diseases, by talking and prea­ching, as it were with charmes and enchantments? If Nerius shall bee thought worthy of this Honour, and this place, because out of his schollers writings something may be gleaned, which may be applied to this purpose, why should we not haue Be­za and Caluin, and the rest of that sort here in Hell, since in their bookes 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 Apho­rismes as might be applied to all cases, and so brought into certaine vse & consequence, but limited theirs to circum­stances [Page 111] which seldome fall out, since they deliuered no­thing dangerous to Princes, but where, in their opinion, the Souereignty resided in the People, or in certaine Ephori, since they neuer said, that this power to violate the perso of a prince, might either be takē by any priuate man, or com­mitted to him, & that there­fore none of their disciples hath euer boasted of hauing done any thing vpon the per­son of his soueraigne: we see that this place hath euer bene shut against them: there haue bene some few of thē (though I can scarce affoord those mē the honour to number them with Knox, and Goodman, and Buchanan) which following our examples haue troubled the peace of some states, and [Page 112] beene iniurious to some prin­ces, and haue beene admitted to some place in this King­dome; but since they haue performed nothing with their hands, nor can excuse them­selues by saying, they were not able: (for wherein was Clement, or Rauillac more a­ble then they; or what is not he able to doe in the middest of an Army, who despiseth his owne life?) they scarce e­uer aspire, or offer at this se­cret and sacred Chamber. Lu­cifer had a purpose to haue re­plied to this: that perchaunce all their hands which had bin imbrued in the bowels of Princes, were not so immedi­atly armed by the Iesuits, as that they were euer present at all consultations and resolu­tions: (and yet he meant to [Page 113] say this, not as sworne wit­nesse, but as Lucifer himselfe, & the father of lies, in which capacitie he might say any thing) But that it was inough that Confessours do so possesse them with that doctrine, that it is not now proposed to them as Phisicke, but as natu­rall food, and ordinarie diet; and that therfore for the per­formance of these things, a Iesuits person is no more re­quisite, then that the heart of a man, because it sends forth spirits into euery limbe, should therefore bee present in euery limbe: that when it [...], de formul. l. 10 was in vse for the Consuls of Rome for the safety of their Country and army, to deuote themselues ouer to the infer­nall god, it was lawfull for themselues to absteine and [Page 114] forbeare the act, and they might appoint any Souldier for that Sacrifice: and that so the Iesuites for the perfor­mance of their resolutions, might stirre vp any amongst the people: (for now they en­ioy all the priuiledges, of [...]. Manual. [...]. [...]. 9. 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 schol­lers are inferiour to none; with whose bookes (if all the Iesuites should perish) the Church might content her­selfe, and neuer feare dearth nor leanenesse.’ This Lucifer would haue spoken; but hee thought it better and easier to forbeare: for hee obserued, that Ignatius had giuē a signe, & that all his troupes which were ma­ny, [Page 115] subtile, & busie, set vp their bristles, grumbled, and compa­cted themselues into one body, gathered, produced, and vrged all their euidence, whatsoeuer they had done, or suffered. There the English Legion, which was called Capistrata, which Hal [...]ered Campian led, and (as I thinke) Garnet concluded, was fiercer then all the rest. And as though there had beene such a second martyrdome to haue beene suffe­red, or as though they might haue put off their Immortalitie, they offered themselues to any imploiment. Therefore Lucifer gaue N [...]rius a secret warning to withdraw himselfe, & spoke no more of him; and despairing of bringing in an other, be­gan earnestly to thinke, how hee might leaue Ignatius out. This therefore he said to him: [Page 116] ‘I am sorry my Ignatius, that I can neither find in others, de­serts worthy of this place, nor any roome in this place wor­thy of your deserts. If I might die, I see there would be no longe strife for a successour: For if you haue not yet done that act which I did at first in Heauen, and thereby got this Empire, this may excuse you, that no man hath beene able to tell you what it was: For if any of the Auncients say true, when they call it Pride, or Licentiousnesse, or Lying: or if it be in any of the Casuistis, which professe the Art of sin­ning, you cānot be accused of hauing omitted it. But since I may neithor forsake this king­dome, nor diuide it, this onely remedy is left: I will write to the Bishop of Rome: he shall [Page 117] call Galilaeo the Florentine to him; who by this time hath throughly instructed him­selfe of all the hills, woods, and Cities in the new world, the Moone. And since he ef­fected so much with his first Glasses, that he faw the Moone, Nuncius [...]. in so neere a distance, that hee gaue himselfe satisfacti­on of all, and the least parts in her, when now being growne to more perfection in his Art, he shall haue made new Glasses, and they recei­ued a hallowing from the Pope, he may draw the Moone, like a boate floating vpon the water, as neere the earth as he will. And thither (because they euer claime that those imployments of discouery belong to them) shall all the Iesuites bee transferred, [Page 118] and easily vnite and recon­cile the Lunatique Church to the Romane Church, without doubt, after the Iesuites haue been there a litle while, there will soone grow naturally a Hell in that world also: ouer which, you Ignatius shall haue dominion, and establish your kingdome & dwelling there. And with the same ease as you passe from the earth to the Moone, you may passe frō the Moone to the other starrs, which are also thought to be worlds, & so you may beget and propagate many Hells, & enlarge your Empire, & come neerer vnto that high seate, which I left at [...].’ Ignatius had not the patience to stay till Lucefer had made an end; but as soone as hee saw him pause, and take breath, and [Page 119] looke, first vpon his face, to ob­serue what changes were there, and after to cast his eye to an o­ther place in Hell where a great noyse was suddenly raysed: hee apprehended this inter­mission, and as though Lucifer had ended, he said: ‘That of Lucifers affection to the Ro­mane Church, and to their Or­der euery day produced new Testimonies: and that this last was to bee accounted as one of the greatest. That he knew well with how great deuotion the Bishop of Rome did euer embrace and execute all counsels procee­ding from him: And that therefore he hoped, that hee would reserue that imploy­ment for the [...], and that Empire for him their founder: and that he beleeued the Pope [Page 120] had thought of this before; and at that time when he put Parsons the English Iesuite in hope of a Cardinalship, hee had certainly a reference to this place, and to this Church: That it would fall out short­ly, that all the damages, which the Romane Church hathlately suffered vpon the earth, shall bee recompenced onely there. And that, now this refuge was opened, if she should be reduced into grea­ter streights, or if she should be vtterly exterminated, the world would not much la­ment and mourne for it. And for the entertainment of the Iesuites there, there can be no doubt made at this time, when, (although their pro­fession bee to enter whether Princes will or no) all the [Page 121] Princes of the world will not onely graciously affoord them leaue to goe, but wil­lingly and cheerfully accom­pany them with Certificates, and Dimissory letters. Nor would they much resist it, if the Pope himselfe 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 gouernes there; of which Sex they haue euer made their profite, which haue at­tempted any Innouation in re­ligion; with how much dili­gence were the two Empresses Pulcheria & Eudoxia sollicited by the Pope for the establi­shing of Easter? how earnest­ly did both Pelagius and the Pope striue by their letters to [Page 112] draw the Empresse to their side? For since [...]ulia had that honour giuen to her in pub­lique coines, that she was cal­led the mother of the Armie, the Mother of the Gods, and of the Senate, and the Mo­ther of her Countrie; Why may not woemen instructed by vs, be called Mothers of the Church? Why may not wee relie vpon the wit of woemen, when, once, the Church deliuered ouer her selfe to a woman-Bishop? And since wee are reputed so for­tunate in obtaining the fa­uour of woemen, that woemen Reg. Iesuit. fol. 73. Ibid. fol. [...]. are forbid to come into our hou­ses; and we are forbid, to take the charge of any Nunnes; since we haue had so good experi­ence of their fauour in all the [...]dies, or at lest haue thought [Page 123] it fit, that they which haue the charge to write our an­niuersary letters from thence should make that boast, and adde something to the Truth, both because the Auncient Heretiques helde that course in insinuating their opinions, and because they which are acquainted with our practises will think any thing credible, which is written of vs in that behalfe, why should wee doubt of our fortune in this Queene, which is so much subiect to alterations, and passions? she languishes often in the ab­sence of the Sunne, and of­ten in Ecclipses falles into swounes, and is at the point of death. In these aduanta­ges we must play our parts, & put our deuises in practise: for [Page 124] at these times any thing may be drawne from her. Nor must we forbeare to try, what verses, and incantations may worke vpon her: For in those things which the Poets writ, though they themselues did not beleeue them, we haue since found many truths, and many deep mysteries: nor can I call to minde any woman, which either deceiued 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 woemen. The principall Dignity of which sex, (which is, to be a Mo­ther) what reason had she to wish, or affect, since without those womanish titles, vnwor­thy of her, of wife, & mother, such an heire was otherwise [Page 125] prouided for her, as was not fit to be kept any longer from the inheritance. But when I, who hate them, speake thus much in the honour of these two Princes, I finde my selfe caried with the same fury, as those Beasts were, which our men say, did sometime adore the Host in the Masse. 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 Brittaine writ it, I would our Parsons had forborne, fi [...]e one of our owne Iesuits vseth the Heissi [...] [...] Aphor. [...]. fol. 135. same word, when reprehen­ding our Aduersaries, he says, That they do insult vpon Garnets Manes. And yet this Elizabeth was not free from all Innovation; For the [Page 126] ancient Relioion was so much worne out, that to reduce that to the former dignity, and so to renew it, was a kinde of la­nouation: and by this way of innouating shee satisfied the infirmity of her Sex, if shee suffered any: for a little In­nouation might serue her, who was but a little a woman. Neither dare I say, that this was properly an Innovation, lest there by I should confesse that Luther and many others which liue in banishment in Heaven farre from vs, might haue a title to this place, as such Innouators. But we can­not doubt, but that this luna­tique. Queene will be more in­clinable to our Innouations: for our Clauius hath beene long familiarly conu [...]sant with her, what she hath done [Page 127] from the beginning, what she wil do hereafter, how she be­haues herselfe towardes her neighbour kingdoms, the rest of the starrs, & all the plane­tary, & firmamentary worlds; with whom she is in league, & amity, and with whom at difference, he is perfectly in­structed, so he haue his Ephe­merides about him. But Claui­ [...] is too great a personage to be best owed vpon this Luna­tique Queene, either as her Counsellour, or (which were more to our profit) as her Cōfessor. So great a man must not bee cast away vpon so small a matter. Nor haue we any other besides, whom vp­on any occasion we may send to the Sunne, or to the other worlds, beyond the world. Therefore wee must reserue [Page 128] Clauius for greater vses. Our Herbestus, or Busaeus, or Voel­lus (and these bee all which haue giuen any proofe of their knowledge in Mathe­matiques) although they bee but tastlesse, and childish, may serue to obserue her as­spects, and motions, and to make Catechisones fit for this Lunatique Church: for though Garnet had Clauius for his Eudem. [...] an. Apol. pro [...]. c. 9. Maister, yet he profited little in the Arts, but being filled with Bellarmines Dictates, (who was also his Maister) his minde was all vpon Poli­tiques. When wee are establi­shed there, this will adde much to our dignity, that in our letters which wee send downe to the earth, (except perchaunce the whole Ro­mane Church come vp to vs [Page 129] into the Moone) we may write of what miracles wee list: which we offered to doo out [...] de [...]. [...] do. [...]. lib. [...]. 9. of the Indies, and with good successe, till one of our Order, in a simplicity, and ingenuity fitter for a Christian, then a Iesuite, acknowledged and lamented that there were no miracles done there. Truly it had bin better for vs to haue spit all those fiue Brothers, A­costas, out of our Order, then that any one of them should haue vomited this reproach against vs. It is of such men as these in our Order, that De [...] Iesni [...]. ab­ [...]trus. cap. 5. our Gretzer saies: There is No body without his Excrements, because though they speake truth, yet they speake it too rawly. But as for this con­templation, and the establi­shing of that gouernement, [Page 130] (though it be a pleasant con­sideration) we may neither pamper our selues lōger with it now, nor detaine you lōger therein. Let your Greatnesse write; let the Pope execute your counsell; let the Moone approach whē you two think fit. In the meane time let me vse this Chamber, as a re­sting place: For though Pope Gregory were strucken by Bellar [...], de Purgato. l. 2. 6. 8. the Angell with a perpetu­all paine in his stomach and feet, because hee compelled God by his praiers, to deli­uer Traian out of Heil, and transferre him to Heauen; and therefore God, by the mouth of [...], tooke an assurance for all his S [...] ­cessours, that they should ne­uer dare to request the like a­gaine: yet when the Pope [Page 131] shall call mee backe from hence, hee can be in no dan­ger, both because in this con­tract, God cannot bee presu­med to haue thought of me, since I neuer thought of him, and so the contract therein void; and because the Condition is not broken, if I bee not remoued into Hea­uen, but transferred from an Earthly Hell, to a Lunatique Hell. More then this he could not be heard to speake: For that noise, of which I spoke before, increased exceeding­ly, and whē Lucifer asked the cause, it was told him, that there was a soule newly ar­riued in Hell, which said that the Pope was at last entrea­ted to make Ignatius a Saint, and that hee hastened his Canonization, as thinking it [Page 132] an vniust'thing, that when all artificers, and prophane But­chers had particular Saints to inuocate, only these spirituall Butchers, and King-killers, should haue none:’ for when the Iesuite Cotton in those que­stions which by vertue of his inuisible priuiledge he had pro­uided for a possest person, a­mongst others, dangerous both to England and France, had in­serted this question: What shall I do for Ignatius his Canonizing? and found out at last, that Phi­lip, King of Spaine, and Henry, King of Fraunce, contended by their Ambassadors at Rome, which of them should haue the honour of obtaining his Cano­nizing (for both pretending to be King of Nauarre, both pre­tended that this right and ho­nour belonged to him: and so [Page 133] both deluded the Iesuits:) For Pi [...]rre Ma­thuri, l. 1. Nar. 4. D'Alcala a Franciscan, and P [...] ­nafort a Iacobite, were by Philips meanes canonized, and the Ie­suite left out. At last hee de­spaired of hauing any assistance from these Princes; nor did he thinke it conuenient, that a Ie­suite should be so much behol­den to a King, since Baronius was already come to that Litera eius ad Philip 3. heighth and constancy, that be­ing accused of some wronges done to his King, hee did not vouchsafe to write in his owne excuse to the King, till the Con­claue which was then held, was fully ended, least (as himselfe giues the reason) if hee had then beene chosen Pope, it should bee thought hee had beene beholden to the King therein. For these reasons therefore they labour the Pope [Page 134] themselues. They confesse, that if they might choose, they had rather hee should restore them into all which they had lost in Fraunce, and Venice, then that Ignatius should be sent vp into Heauen; and that the Pope was rather bound to do so, by the Order which God himselfe seemes to haue obserued in the Creation, where he first furni­shed Gen. 2.4. the Earth, and then the Heauens, and confi [...]med him­se [...]fe to be the Israelites God by this Argument, that he had gi­uen them the land of Canaan, Gen. 17.8. and other temporall blessings. But since this exceeded the Popes omnipotence in Earth, it was fit he should try, what he could do in Heauen. Now the Pope would faine haue sa­tisfied them with the title of [...], which formerly vpon . [Page 135] the intreaty of the Princés of that Family, he had affoorded to Aloisius Gonzaga of that Order. [...] [...] [...]. [...] Paul. 5. He would also haue giuen this title of Saint rather to Xaueri­us, who had the reputation of hauing done Miracles. Indeed he would haue done any thing, so hee might haue slipped o­uer Ignatius. But at last hee is ouercome; and so against the will of Heauen, and of the Pope, Lucifer himselfe being not very forward in it, Ignatius must bee thrust in amongst the Saints. All this discourse, I, beeing growne cunninger then that Doctor, Gabriell Nele (of whom Bartolus spea­keth) L. 1. de ver­oblig. that by the onely mo­tion of his lippes, without any vtterance, vnderstood all men, perceiued and read in [Page 136] euery mans countenance there. These thinges, as soone as Lucifer apprehended them, gaue an end to the contention; for now hee thought he might no longer doubt nor dispute of Ignatius his admission, who, besides his former pretences, had now gotten a new right and title to the place, by his Canonization; and he feared that the Pope would take all delay ill at his handes, because Ca­nonization is now growne a kinde of Declaration, by which all men may take knowledge, that such a one, to whom the Church of Rome is much be­holden, is now made parta­ker of the principall dignities, and places in Hell: For these men euer make as though they would follow Augustine in all things, and therefore they [Page 137] prouide that that also shall bee true which he said in this point: That the Reliques of many are ho­noured vpon earth whose soules are tormented in Hell. Therefore he tooke Ignatius by the hand, and led him to the gate. In the meane time, I, which doubted of the truth of this report of his Canonizing, went a little out for further instruction: for I thought it scarce credible, that Paulus 5. who had but late­ly burdened both the Citie of Rome, and the Church, with so great expences, when he cano­nized Francisca Romana, would so easily proceed to canonize Ignatius now, when neither a­ny prince offered to beare the charge, nor so much as sollici­ted it: for so he must bee for­ced to waste both the Treasures of the Church at once. And [Page 138] from Leo 3. who 800 yeares after Christ, is the first Pope which Canonized any, I had not obserued that this had euer beene done: Neither do I think that Paulus 5. was drawne to the Can onizing of this woman by any other respect, then be­cause that Rule which shee ap­pointed Valladerius fol. 57. to her Order, was Di­ctated and written by Saint Paul: For though Peter, and Mag­dalene, and others, were pre­sent at the writing thereof, as witnesses, yet Paul was the Au­thor thereof. And since Saint Pauls old Epistles trouble and dis-aduantage this Church, they were glad to apprehend a­ny thing of his new writing, which might be for them, that so this new worke of his might beare witnesse of his second conuersion to Papistry, since by [Page 139] his first conuersion to Christia­nity, they got nothing: for to say, that in this businesse Paulus 5. could not choose but be God, God himselfe, to say, that hee must needes haue liued familiarly with the God-head: and must haue heard Predestination it selfe whispering to him: And must haue had a place to sit in Councell with the most Diuine Trinitie, (all which Valladerius sayes of him) is Fol. 5. not necessary in this mat­ter, wherein the Popes, for the most part, proceed, as humane affections leade them. But at last, after some enquiry, I found that a certaine idle Ga­zettier, which vsed to scrape vp Newes, and Rumours at Rome, and so to make vp sale letters, vainer, and falser, then the Iesuites Letters of Iapan, and the Indies, had brought [Page 140] this newes to Hell, and a little Iesuiticall Nouice, a credulous soule, receiued it by his im­plicit faith, and published it. I laughed at Lucifers easinesse to beleeue, and I saw no rea­son euer after, to accuse him of infidelity. Vpon this I came backe againe, to spie (if the gates were stil open) with what affection Ignatius, and they who were in auncient possessi­on of that place, behaued themselues towardes one an other. And I found him yet in the porch, and there be­ginning a new contention: for hauing presently cast his eyes to the principall place, next to Lucifers owne Throne, and finding it possest, he stopt Lucifer, and asked him, who it was that sate there. It was answered, that it was Pope Bo­niface; [Page 141] to whom, as to a prin­cipall Innouator, for hauing first chalenged the name of V­niuersall Bishop, that honour was affoorded. Is he an Inno­uator thundred Ignatius? shall I suffer this, when all my Dis­ciples haue laboured all this while to proue to the world, that all the Popes before his time did vse that name? And that Gregory did not repre­hend the Patriarch Iohn for ta­king to himselfe an Antichri­stian name, but for vsurping a name which was due to none but the Pope. And could it be fit for you, Lucifer, (who in this were either vnmindfull of the Romane Church, or else too weake and incapable of her secrets and mysteries) to giue way to any sentence in Hell, which (though it were [Page 142] according to truth,) yet dif­fered from the Iesuites Ora­cles? With this Ignatius flyes vpwardes, and rushes vpon Boniface, and throwes him out of his Seate: And Luci­fer went vp with him as fast, and gaue him assistance, least, if hee should forsake him, his owne seate might bee endan­gered. And I returned to my body; which

[Page 143] was with this returne of my soule sufficiently resreshed. And when I had seene all this, and considered how fitly and pronortionally Rome & Hell an wered one another, after I had seene a Iesuit turne the Pope out of his Chaire in Hell, I suspected that that Order would at­tempt as much at Rome.