SECT. 1.

NOt by the Embassie of an Angel, as at other times, O Eternall Word, but it is neces­sary now, that by this paternall voice, the will of Heaven be mani­fested. In a busines that presseth so much, 'tis fitting the Father should [Page 2] discourse freely with his Son, & that the Son should hearken with atten­tion to that which concernes the glory of his Throne. 'Tis a good while since, O my only begotten Son, that I observ'd that amorous flame which was us'd to be so ar­dent towards the Church of Rome, thy Spouse, to go cooling within thy heart. Were it fitting for the Deity to wonder, I would without doubt much wonder at so great an altera­tion in the person of the Eternall Word. I know well 'twas he, who for the love of his Spouse, went under a servile shape, as far as upon the Crosse, to expose his life, to gaine valuable merits to purchase her affe­ctions. 'Twas he, I say, who lov'd before he was belov'd, who dyed, [Page 3] not for any other greater necessity, than to make it appeare that he was a Lover.

Is it possible then, that that love being turn'd to dislike, he should now live discontented with a Spouse obtained by his own bloud, and got by so many Martyrs?

I deny not, O Son, that the time was when the Divine Iustice exhor­ted you never to turne your eyes of love upon the ingratefull nature of man, who was introduc'd to the world with contempt of his Cre­ator. But since thy love prevail'd over the rigor of just revenge; since for the accomplishment of thy benigne desire, the Divine providence de­creed a reconciliation, What new reason doth now estrange from her [Page 4] thy affection, and disquiets all Hea­ven with this alienation? Remem­ber, O Son, the contentment of this Empyrean Heaven, when the Roman Church being advanced to be thy Bride, ther sprung dayly such a nu­merous and blessed off spring out of those reciprocall Embraces betwixt you, that I hoped to see Heaven peo­pled in a short space, and the end of humane Creation fulfill'd. But now what is become of that happy time? that time when thy Beloved, vying with thee for love, did correspond dayly with the death thou didst un­dergoe for her, and by the suffrance of so many thousand innocent Mar­tyrs, who in counterchange of thy bloud, did continually expose their veins to be opened, and pierc'd by [Page 5] the merciles instruments of tyrants. Son, I patronize not her cause, I re­count not her merits pass'd, to swee­ten thereby the bitternes of this pre­sent distast: But it is very true, that if any ill Spirit, daring per adventure to tempt the Deity it self, hath sowed any tares amongst you, I should be sorry, that once so delightful a Spouse, lying now under the cloud of a sud­den disdain, should by this repudi­ation find her bed widdowed, and her womb barren. This would tend too much to the prejudice of peo­pling this Heaven, with equall ad­vantage to Hell it's Enemy. And if this be, what fruit can thy passions pass'd produce?

This, this in conclusion is that Spouse for whom thou didst make [Page 6] no reckoning of this Empyrean, of the decorum belonging to thy Divinity, of life it self. What conceits will people frame to themselves, to see thee so repenting? Forget not, O Son, that it becomes not the Deity to re­pent.

SECT. II.

REpentance, O Everlasting Fa­ther, entered into this Heaven, ever since the time that thy Majesty having granted a being to man, he was necessitated afterwards to be destroyed for his wickednes. And so this creature proving so un­gratefull for Divine favours, not long [Page 7] after his Creation, deserved those dolefull words from his Creator; Paenitet me fecisse hominem, I repent me to have made man. Nor doth that clash awhit with the immutability of his most gracious nature, since it was decreed so from the beginning, that his disfavours should necessarily succeed the demerits of man. Then what wonder is it? if I being grie­vously offended with the ingratitude of this Apostat, have chang'd my love into dislike, and that I repent to have exalted him so high with the ex­pence of my own bloud? It be­long'd to you, O Father, to create man, To me it belong'd to redeem him, And to both of us, to be sorry, that he hath shew'd himself so un­worthy either of your Creation, or my redemption.

[Page 8]But to reduce my self particularly to the Church of Rome, my Spouse, I beseech your Majesty to cast your eyes upon her a while, and doubtles you will find my disdain to be just, and this alienation to be necessary. Behold her, O Father, most vily pro­stituted to the lusts even of those to whō the Holy Ghost hath consign'd her to be govern'd: Behold, how she continually hugg's in her bosom these adulterers, who using her like a lawfull Husband, do corrupt her, and together with my honor, con­taminat her Customes. Let thy di­vine Eyes see, how gay she goes in gold, how embellished with gems, how full of excesse and luxe: The Spouse of Christ was never us'd to go so, untill the time that she began [Page 9] to study how to please her adulterers But what excesses doth she not com­mit now adayes, by letting the reins so loose to a reprobat sense! What dis­solutnes! What impudence, al shame­fulnes being lost, doth she not give way unto in my own House! yet ne­vertheles, to affront me the more, she goes still by the character of my Spouse; her Adulterers, by the title of my servants, and those which tram­ple upon the dignity of my Name, by the stile of my Ministers. The time was, when I call'd the Temple in Jerusalem, a den of Theeves, because I found it full of Buyers, Brokers, and Sellers: What may I now call the Ro­man Church, which harbours such a multitude of those that do not buy but plunder; Of those that do not sell [Page 10] but powre out so wastfully to fulfill their own lusts and ambition, that, which being bought with my bloud is so unworthily provided for them? These are they, O Father, which my Spouse idolatrizeth; and I being mock'd and vilipended, must suffer them to sit in my Throne, to receive the honour of faithfull Innocents. I will not discourse of the use of my substance, which being bequeath'd by the piety of ancient Christians for the sustenance of poore Beleevers, is now reduc'd to the property of one alone, and he so insatiable, that he seems to take away the credit of that miracle describ'd in the Gospell: That Christ with so little bread, and few fishes did satisfie so many thou­sand persons, wheras now adayes, [Page 11] 'tis found, that he cannot fulfill the gourmandizing-appetit of one only Bishop, with so many millions of gold. Let your Majesty behold Ʋr­ban the eight, how he hath swallow­ed all the wealth of the Church, which he imployes only to nourish the pride, the avarice, and tyranny of his Nephewes; and this in such a height of scandall, that it is publique­ly reported, that Julian the Apostat, who robb'd the Church of all her riches, was more beneficiall to the increase of Christianity, then the pious Constantin, who, endowing her with such large incomes, ministred fuell to foment such pernicious abu­ses. But I marvell not at it, in regard when I was upon Earth, my self, my garments were parted, even by them [Page 12] who crucified me. But I am not a little aggriev'd, that the dishonest pranks of my Spouse are now more than openly apparant to all the Vni­vers: the publick murmurings of people do grieve me: Her infamy runs through the mouths and pens of every one, though she study never so much to cover it. Some call her a greedy Babylon, others a nest of hy­pocrisie, others the School of wic­kednes, the refuge of all impieties, the publick Brothell, where without any modesty are practis'd the basest kinds of lusts in the world. Can di­vine honor therfore cohabit with such an opprobrious Adultres with­out spotting it self? The time was, O Father, that I drank the bitter cup of passion for my Spouse; but now [Page 13] her deformities have so nauseated my stomack, that I cannot swal­low another. I died then for her, because I might rise up glorious again: I will not live with her now, because she daily practiseth the losse of my repute and honor, I should become the scorne of peo­ple, should I by a longer dissimu­lation beare with her Exorbitan­ces; Her demerits cannot admit any reconciliation: I desire there­fore a Divorce; nor do I hope will your Majesty deny it me, in regard the whole Trinity would be parta­ker of my dishonor.

SECT. III.

PAul, great are the discomposures which arise from an unchast woman; This very Heaven cannot glory it self to be free of them; my only begotten Son him­self is troubled and aggriev'd at the dishonest actions of the Church of Rome his Spouse. I hop'd she had bin capable of reconcilement, but He holds himself so much offended, and finds her nature to be so perverted, that he thinks her incorrigible; [Page 15] therefore with a constant resolution he seeks a Divorce. What can be denyed to my only Son, specially when Iustice favoreth his reasons? But I do not intend to determin any thing upon the busines so hastily, though the Eternall Word cannot tell an untruth; and though besides, her loose carriage be not unknown to me. The divine Iustice in the fulmi­nation of it's punishments useth to proceed with much caution for the example of man; Therfore, to the end that our Decree may have a good foundation, we command thee to betake thy self to Earth, to hear what Mortals can say, and to frame an exact proces of the life and carriage of the Roman Spouse. The enterprise will prove somwhat diffi­cult; [Page 16] because she useth to smother her errors, to persecut those men bitterly, that write against her pro­ceedings: But we assure our selves, that the approv'd vertue of Paul, which heretofore knew how to support the persecutions of the wic­ked for the honor of Christ, will not shrink awhit in this imploy­ment.

SECT. IV.

AMongst the Popes of our age, Ʋrban the eight, hath bin most Prodigall of Iubilees and Indulgen­ces, [Page 17] untill these his latter yeares. But to shew peradventure, that he hath jurisdiction no lesse over curses, than over benedictions, he hath at last by altering his stile, put forth his hand to dart out Excommunicati­ons. It was the fortune of this small Republick, to beare the brunt of his first censure; He thereby imitating those who use to try the vertue of poison first upon the lesser sort of ani­mals. The connivency wherby other Princes dissembled this our disaster, gave him scope to thunder out the second against the Duke of Parma: Nor must Christendome hereafter expect other then excommunications, in regard if the affairs of this world use to succeed one another in equal vicis­situdes, it is necessary that Excommu­nications [Page 18] be as frequent as Jubiles have been. Now touching the grounds of the papall distast with us, they are already sufficiently manifested to the world. I must say (though very spa­ringly) that the originall of every accident sprung from the insuppor­table licentiousnes of Church-men, who did necessitat us to a just re­sentment. It seem'd strange to the Roman Bishop, that so small a Re­publick as ours, durst resent the out­rages of Ecclesiasticks, who should rather comply with them, conside­ring that this State is too narrow to be capable of such insolencies. And so persisting in an obstinat censure, he chuseth rather to see our perdition hastned, than the Exorbitances of his Clergy moderated. But we being [Page 19] not conscious to have committed any delinquency, which might de­serve to exclude us from the face of God, we comfort our selves in this case, with the memory of `Balaam, who injustly curs'd the people of Israel: Nor have we ever rested since, to procure a right understan­ding, by the interposition of per­sons of credit with the Cardinall Nephewes, that they would be pleas'd to appease his Holines dis­pleasure (expecting still a miracle from the words of some Asse,) but to this houre ther hath nothing come of it.

But the Barberini are in Armes, and this temporall interest they think will inforce us to desire a re­conciliation; As for the rest which [Page 20] concernes the soul, if an Excommuni­cation hath power to cut us off from the union of the present Church, why should we think it capitall to be separated from so infected a body, and freed so by continuall examples of a sacrilegious life, and from the despaire, wherinto the Clericall Tyranny would plunge us? Con­fiding therfore in the justice of our Cause, and in the assistance of those wise Princes, which cannot away with the ravenousnes of this Pope, we hope to receive some fruit of the introducement of these censures, in regard that if this cours would go on, to be Master therby of anothers Estate; the World may bewel assur'd, that as Jubiles pass'd, were pretexts for some new impost, herafter Excom­munication [Page 21] will serve for a pretext for some new rapine.

SECT. V.

THe World hath already under­stood too much, the causes of the quarrell I have with the Court of Rome, being published not only by my Manifests, but by the writings of other particular pens, who have willingly protected the justice of my cause: But since it plea­seth you (good Fryer) to heare from my own mouth the grounds of [Page 22] these traverses, which have kept such a noise, I will relate them unto you, with that brevity of words, which may suit more with the present en­cumbrances that trouble me, than with the nature of the busines it self.

Know then, that the particular urgencies of my House, have erected already in Rome a Bank call'd the Farnes bank, which obligeth my fortunes to contribut an annuall cense to my creditors. Now Ʋrban the eight being assailed by some tur­bulent spirits, in these last periods of his life, thought with himself to build a little new Fort, of divers pre­tences upon this bank, therby to set upon my Dutchy of Castro But I had good reason to hope now in these [Page 23] my troubles some support rather than any oppression of that Seat, of whom the ashes of my Progenitors do yet glory to have merited so well; But all gratitude being utterly ex­tinguish'd in the breasts of Ecclesi­asticks, Charity is also much dimi­nish'd amongst them, which neither moves them to any compassion, nor to be a whit aggriev'd, though they see mountains of miseries heap'd on one's back. A desire to enrich the Nephews, the primum mobile in these times of the Popes mind, prevail'd over all reason, and the pre-potency of plundring did facilitat the way to dispossesse me of mine own; Nor did the tyranny of Ʋrban the eight stop here; but he thought that I would take it nothing ill if he did [Page 24] excommunicat me, that being so segregated from the Communion of the Faithfull, none durst hear my grievance, or reach me a hand. Agreat cruelty in a Shepheard, that flaying his Sheep alive, would not have them have naturall affection to re­sent the grief. Moreover, to varnish the pretext of his censures, he pub­lisheth me for a disobedient Son to the universall Father of Christianity: But whether he is to be acknow­ledg'd for a Father, who Enemy-like robb's his children, judge you? Can he pretend to be reverenc'd as Suc­cessor to Saint Peter, when diffring from Saint Peter, he stops his ears to the words of Christ, who comman­deth him to sheath his sword? Christ did institut a peacefull Kingdome; [Page 25] Nor did he ever ordain, that his cause should be handled with Armes. Neverthelesse, the present Bishops make use of them, because they are ready to meddle with any other cause, than that of Christ. In the interim (good Fryer) my fortune is worse than that of Mal­chus; for if Malchus was offen­ded with the weapon of Peter, he was heal'd again by the hands of Peter: But I find my self hurt by Peters sword, yet cannot per­ceive his hand is disposed to cure me, or to restore me mine own.

SECT. VI.

THen Ʋrban the eight, intends that the Clergy-men shall go exempted from the imposi­tion of the mill-stone, wherunto the interests of my State oblige me to subject without Exception any one that lives under my government. And who is he that arrogats tempo­rall Authority over anothers juris­diction? In the time of Christ, secu­lar Princes had their tribut; and shall they be now refus'd in Ʋrban the Eights time? By this means, the credulous simplicity of the Laity [Page 27] shall be continually-taught to con­tribut so many gabels to the Clergy, and the Clergy shall be free from all taxes to them. And who at any time leaves any possessions to the Ecclesiasticks, they must be free from such contributions, which the Law of Nature awards ev'ry protecting Prince▪

Who did ever affirm that the Lega­cies of privat men can derogat from the publick jurisdiction of Princes? These are new Statuts, which tear the World in peeces, being introduc'd by those Bishops, which together with the Evangelicall Doctrin, have forgot that Christ himself, when he was upon Earth, paid tribut to Cae­sar, professing, that he came to fulfill the Law, not to abrogat it. And we [Page 28] shall admit into our free States an Authority, which beyond the order and example of Christ, pretends to have power to controule, and trans­volve the dominion of others, yea, to trample upon the Princes them­selves. Is this the Paradis that Christ promiseth to them who observe his Law? or rather a Hell, which they worthily deserve, who beleeve too much in an adulterated Church. But I observe, that the Ecclesiasticks, by too many stiles, do subject the simple seculars, to pay the contribu­tions of indulgences, of dispensations, of the Word of God, of sacrifices of the Altar, and in sum of all the Sa­craments, which the divine bounty hath granted gratis to all the Faith­full. But what do I say? the avarice [Page 29] of the Clergy is come to that height, that it doth not permit those poor souls that are under the agonies of death, to depart from this world to the other, till they conjure them un­der the pretext of pious Legacies, to contribut a toll for their safe con­duct, and constraining them to bar­gain for their very graves, they sell them for ready mony, the Embraces of our Common Mother, the Earth. And I, in my free State, cannot impose the least toll, as that of the mill-stone upon them. But let Ʋrban the eight practise what he please, let him thun­der what Excommunications he will upon my Gabelleers, I shall learn well enough how to fence away his blowes: I will make the Jewes my Receivers, nor shall I ever suffer [Page 30] that Toscany be oppressed by such rapacious Tyrannies, which under the mantle of Religion are exer­cis'd in Christendom to rob us of our own.

SECT. VII.
A Memorandum for the most renowned Republick of Venice.

AMongst those Princes which reverence Rome, your serenity is She, most renowned Re­publick, which being free from all superstitious credulity, do conserve your Christian Empire from every insidious Religion: By a most sage [Page 31] Law therfore you did constitut some yeares since, that the Clergy should be made incapable to inherit any stable possessions; for the dead daily multiplying, and consequently, the number of Legacies every day increasing, In processe of time, the Ecclesiasticks would become Masters of all that wealth, which giving a subsistence to all kind of Subjects, are destinated for the service of your serenity. Whosoever lives free from all passion to the affections of Rome, is bound to applaud the maturity of your deliberations in this point: And he who professeth himself a friend to the greatnes of your domi­nions, must needs ackdowledg, that your high wisdome is warn'd by publick necessity to regulat two [Page 32] other no lesse important abuses.

The first consists in the perpetuity of Legacies: For what avails it to prohibit, that stable goods passe not under the possession of Ecclesiasticks? When by the multitude of perpetuall Legacies, which use to be be­queath'd, and charg'd upon stable possessions, it will fall out in time, that all the Rents shall be drunk up so? And what difference can there be then I pray, 'twixt a perpetuall Legacy, and a stable possession! Or what benefit should your Subjects receive from the foresaid Law; who though they cannot be dispossed of the propriety of the Land, yet they rest depriv'd of the usufruit of it? This redounds to the greater advantage of the Clergy: For while the refidu­ary [Page 33] seculars of the Testator undergo the weight of all publick Assesse­ments, by keeping in their hands the Fee, The Clergy doe in vertue of the annuall Legacy sweep away the rents without any burden at all. The zeal of your publick prudence will stir the rather for regulating this abuse, when you will consider, that the perpetuity of legacies was intro­duc'd at first rather by the cunning of the Ecclesiasticks, than for the need of souls in Purgatory: For if the pains in Purgatory are said to be but tem­porary, wherfore should the simpli­city of people be perswaded to be­queath in the behalf of their souls perpetuall Legacies and Mansionaries? Moreover, your serenity ought to con­sider, that the obligation of Masses [Page 34] multiplying every day, with the number of Legacies, a necessity seems to arise hence, either to increase the number of Clergy men, who are useles for publick service, or to de­fraud the wils of the well-devoted Testators, wheron, if the publick Eyes would fixe themselves, they should see that the Ecclesiasticks do not performe, no not the least part of these daily sacrifices which they are tyed to; but they salve their con­sciences, by saying, that the Masse be­ing of an infinit value, one Masse may supply the necessity of many souls: Whence may be inferr'd, that if one Masse may supply the necessity of many souls, one Masse also may suf­fice to relieve the urgencies of one soul alone, and the remainder shall [Page 35] be thought a number superfluous, not from the necessity of the souls, but rather from the cheat arising from the avarice of the Priest

The second abuse consists in the multiplicity of Pensions, which are paid annually to Rome, from the State of Venice. Touching this, it comes into my mind to remember your serenity, that the Court of Rome is like the middle Region of the Ayre, which is wont to make her thunderbolts against Earth, out of the Exhalations She drawes from the Earth it self: so the Roman Court is accustom'd to forme it's power for oppression of other States, out of the rents, contributions, and pensions which it receives from those States them­selves. And let this suffice for the high wisdome of your serenity, in this point.

SECT. VIII.

THe Repub. of Venice, nor for any other mens threats, or in­sinuations ever deviated from that constant path her own prudence hath pointed her out, for her own safety from the beginning. Amongst other jurisdictions which she hath alwayes conserv'd in the face of Romes pretensions and power; one is, to have authority to punish the persons of Ecclesiastick Delinquents, esteeming that dominion to be ab­solut and universall, which Heaven hath afforded her within her own territories.

[Page 37]This Republick knowes well, that when God did institut Soveraign power, he conferr'd it upon Saul over all the people, and all the Tribes of Israel without Exception; and ther was amongst the Tribes, you cannot deny, a great number of Levits and Priests. Ought the Priests then dis­swade the people from that obedi­ence which was ordain'd by the Divine Majesty it self towards their naturall Princes? The Sacraments were ordain'd by God, to wash away the pollutions of sin in the soul, but not to deface the characters of subjects on the body; Nor was the Law of Christ ever incompatible with the jurisdiction of Caesar, but in their opinion only, who seek preten­ces to traduce and calumniat it. The [Page 38] Ecclesiasticks, who interpret all things to their own advantage, pretend to under-draw themselves from the secular power by those words of Christ, Nolite tangere Christos meos. But he who is of a sound understan­ding, discerneth how much they are deceiv'd in the sense of those words: For although the same God forbad murther to all men by an expres commandment, yet it is lawfull for Magistrats to take away the lives of Malefactors. In the administration of justice, Lay-Princes also represent God, and for one to pretend to with­draw himself from their Authority, is no other thing, then to be unwil­ling to be under divine obedience. If the Ecclesiasticks would interpret Scriptures with more reason, then [Page 39] passion, and partiality, they would discern that those words, Nolite tan­gere Christos meos, beare no other sense, then to prohibit an injust out­rage against those Ecclesiasticks; which for the goodnes of their lives, and innocency of their manners, deserve the title of Christs. When a Church man is naught, he fals from that Title, and so from the priviledg of it: Nor can the Clergy of these times pretend to be exempted from the power of temporall justice, by those words, unlesse it had been in case that Christ had said, Nolite tan­gere Anti Christos meos.

This Signory, which can discern things in their true Essence, doth not admit the falshood of any interessed opinion, to purblind her own pro­per [Page 40] understanding: If a Clerk may erre temporally against the State, the state thinks it reasonable, that he may be punished temporally, by no other, than by that hand to whō God hath transmitted the care of the State. The danger of a State would be too evi­dent, and the confusion also, if the crimes that are committed against the conservation, and the common tranquillity therof should stand in fear of no other punishment, then what shall come from a forraign Prince, who regulating himself by certain politick interests, in lieu of correction, would tolerat perhaps and connive at the crime, to the pub­lick damage, and disturbance therof, and his own advantage.

Behold, for example, how divers [Page 41] States in Italy, wher the Pontificiall Authority raign's, are disquieted ever and anon, and corrupted, by reason of the impunity of Clericall Liber­tines. And what other thing can be hence expected, but that the Ecclesi­asticks being exempted totally from secular justice, may arme themselves, and joyn in Bands, and turn their Cloysters, when they please, to so many Castles, that trampling so under foot the Authority of their Princes, they may stablish another Kingdom within a Kingdom? That wisdom which sits at the stern of the Re­publick of Venice, will never suffer her own Subjects to be able to bandy against her, by the protection and support of any forraign Autho­rity. Clerks are punished when they [Page 42] offend temporally against the tran­quillity of the State, not els. And if it seems strange to the Pope, that the Venetians assume to themselves temporall jurisdiction over Ecclesi­asticks; much more seems it strange to the Venetians, that the Ecclesi­asticks should usurp worldly Do­minion over the persons of Secu­lars. In the mean time, they know well, that Christ professed openly to have no Kingdome in this world.

SECT. IX.

THe Church of Rome was reve­renc'd by us in that manner, [Page 43] which was fitting for Christ's law­full Spouse. But she corresponding with little gratitude, hath not only oftentimes conspir'd our ruine, but at last hath thrown out of doors the monument of our services, which have been proclaim'd to the world for so many ages, by the trump of fame, by the true narration of Historians, and approv'd in publick Elogies by all her precedent Bishops. This Lyon can hardly endure to have that glory eclips'd, which was al­wayes the food of his generous thoughts: And it seems very strange to us, that Venice having rescu'd a fugitive Pope, and plac'd him in his lost Chaire, with the expence of so much Venetian gold and bloud, the memory of this high desert should [Page 44] be now thrust out of Rome. Yet the Republick being very unwilling that any incongruity should arise 'twixt her, & the Roman Church, consented that the Crowne of France should be umpire of the difference. But Ʋrban the eight, since he diffreth so much from Peter, will not confes when he denyes the truth; Per le voci del Gallo. But persevering in an obstinat opinion, not to restore the Elogy, is contented by a foolish Ca­pricio of his own, to usurp this glo­rious attestation for the Church, that she was ever serv'd by Princes of al sorts: So that ancient inscription which was seen registred in the Va­tican, as a Monument of Ecclesiasticall gratitude towards Venice, that which time it self could not deface all this [Page 45] while, the Barberini have annihi­lated at last, because peradventure that having banish'd all vertue from Rome, it displeaseth them to see grati­tude lodg'd under the roof of their House: Or rather, because the Barbe­rini do not hold themselv's beholden for those services, that the Church re­ceiv'd from St. Mark, because they are more her Betrayers, then Governors. In the interim, we cannot but be sen­sible of this ingratitude; yet we com­fort our selves, to see, that the Popes disaffection hath no means to do us any hurt, that is able to extend it self further then the wals of his own House.

SECT. X.

I Was born a subject under the State of the Church, and that's enough, O good Fryer, to pro­nounce me unhappy. The Civil Go­vernment administred in my Coun­try by Ecclesiasticks, the Authority abus'd by them that govern, and custom degenerating daily into cru­elty and rapine, have made the sub­jection insupportable, and the lives of those most miserable, who live under the temporall Scepter of the [Page 47] Roman Ecclesiasticks. My voice cannot sufficiently, expres the cor­ruption of their government. Let ev'ry one comprehend by the Ty­ranny they do exercise abroad, what they do at home. I was inforc'd to forsake my House for a Tax impos'd upon me for living well. This Tax is a new way of confiscating for ev'ry light occasion. When a rich yong man is discovered by greennes of age, and heat of bloud, to be prone to any lightnes; presently comes a new Edict, which will make him lye under a grosse summe of mony. Herby it comes often to passe, that a small fillip doth, equall murther, and words are as dangerous as deeds: For all comes under the title of transgression, though the [Page 48] fault be oftentimes be no otherwise than a slip of youthfull lightnes. Furthermore, the Ministers which govern our State of Rome, under co­lour of zeal to our salvation, are wont to send often certain Catch­pols, to search mean blind places and Cottages, to see whether any subject cohabit with a Concubin: Every thing lyes under the curiosity of the prowling eyes, and insolent hands of these Ragamuffins I wil say no more then this, that under the dominion of other Princes, the Jews are more gently us'd, then we are under the regiment of Ecclesiasticks. Nor is it a wonder for some Ecclesiasticks of our times, are haply greater enemies to the Gospel of Christ, then some Chri­stians are to the Talmud of the He­brewes.

SECT. XI.

MY Country is Armenia, and my Religion is the Christian; the cause which brought me to Italy, was no other then a desire to learn the true Tenets of that Ca­tholick Doctrin, which in our Re­gions is adulterated with such a mul­tiplicity of Sects, that they confound one another.

The eleventh yeare is now come [Page 50] almost about, that I have breath'd under the Climes of Europe, and I sojourned most in Rome, being led thither by Fame, which somtimes useth to represent things otherwise than they are in their own Essence. I imagin'd within my self that City to be she, who as she pretends, so she had deserv'd, to be the head of all Christian people, as being the school of sanctity, and patterne of all in­nocence. And truly at first sight, I thought I was not awhit deceiv'd by any extern appearance, which oftentimes doth dazzle and inchant the eyes of the simple. The magnifi­cence of her Temples, the grea▪ number of pardons, such a conflu­ence of people flocking to Church, and to the visit of holy places im­printed [Page 51] within me such an opinion of the Roman piety; that when after­wards, I fell to observe the lives and luxury of the Cardinals (little com­patible with the Doctrin of Christ) I ascrib'd the cause of my mistake rather to mine own ignorance, than to want of Religion in others. But when I seriously descended into my self, I thought I was not born sence­le. Proces of time, and mature re­flections made me discern after­wards, that the Roman Religion con­sisted most in Ceremonies of exte­rior worship, which were it pro­perly defin'd, might be cal'd, a kind of practise of life in the smaller sort, and an hypocrisie in the greater: For the rest, every action being judiciously examin'd, you will find it tending [Page 52] to objects of privat interest, and temporall benefit. Profit and delight are the two Poles, wheron the Firmament of Roman designs doth wheel about. If Christ and his Law be embrac'd, it is not em­brac'd for the true finall end, but as means to compasse some terrene bu­sines, which transform'd me to wonder, while I observ'd, how much Christ was vilified amongst the Romans, considering how much he serves their turn for the increase of their temporall interests. You shall find all vices reduc'd in this City, as to their proper center, and which is worse, blanch'd over with specious titles of Holines. Their pomp appears under the name of Church - decorum, their ambition [Page 53] under the title of Majesty, their tyran­ny under the semblance of zeal: Nay, most scandalous lusts are brought into the Houses of the greater sort, under the mantle of spirituall recre­ations.

Adulation hath founded here her Palace, for you shall hear it preach'd most impudently, that the Pope can­not erre, notwithstanding, that his actions are the very topps of error. Tell me, O reverend Fryer, if the Pope cannot erre, wherfore are ther Decrees and Ordinances of Coun­cels instituted? 'Twere enough for every one to be regulated by his will only, without importuning any Sy­nod, or attending any rules from the universall consent of Christianity. But to unbowell unto you my true [Page 54] meaning, I hold that the Ecclesiasticks now that they see, they cannot fit the customs of the Pope to the Laws, they procure to fit the Laws to his Customs. God furgive them, who somenting a Parasiticall Doctrin, introduce so many abuses to Gods House, so frontles and void of shame; These being dandled with ambition, have transported Saint Pe­ters Seat from caves, to thrones of gold. These being carried away with avarice, do declare this magnificence to be necessary for the dignity of the Church, together with those world­ly dominions, so expresly forbidden by Christ. Poor Church, to what a case art thou reduc'd! The time was, when the Clergy were reve­renc'd for the sanctity of their lives. [Page 55] for the profoundnes of their lear­ning, for the fame of their miracles. Now they raise to themselves respect by worldly rule and greatnes, for no­thing els makes thē to be reverenc'd in these dayes. But to compasse this mundangrandeur, which is founded most commonly upon the basis of gold, what unlawfull path is not trodden? what iniquity is not pra­etis'd? The Law of Christ being turn'd by the ministry of the Romans; to be a Law of ruine and rapine. Ther is no action exercis'd in the Roman Church, but you shall find it conjoyn'd with the interests of earthly emolument. O how de­plorable are these times, were they paralell'd with those of the Anci­ents, yea, when the world was de­priv'd [Page 54] [...] [Page 55] [...] [Page 56] of Evangelicall Light. Then, amongst the Pagans, if an Alexander rise up, who with an immense kind of cupidity snatcht at every thing, Nature who is a friend to Counter­poises, created a Pholosopher, who glorying in his poverty, contemn'd the possession of all mundan great­nes. But now amongst the Christi­ans, if a Pope starts up, which with insatiable appetit goes about to grap­ple all, we do not find that vertue hath that force as to dispose any Ec­clesiastick, to shew a counter exam­ple of that poverty which is com­manded him by Heaven. Good Fryer, if you have ever been in the dominions of the Church, you will be astonish'd at such abominations, wherwith the worship of God is daily prophan'd.

[Page 57]Moreover, you shall hear nothing els preach'd in the Pulpits but Pa­radoxes, the delight, not the utility of souls being the scope of their matter; And so the ears being tickled with this Doctrin, the collections use to be greater, which under the name of almes is afterwards drawn from the hands of the Auditors. But their sacrilegious greedines stops not here, you shall often see many lame mira­cles publish'd for gain: You shall often see a number of those inspir'd Fathers use certain acts of conjura­ration, rather, to drain mony out of the purse, then to cast Devils out of the body: You shall see somtimes many neglected Images, making themselves miraculous upon a sud­den, to enrich the Ecclesiastick Posses­sors, [Page 58] deluding by this trick the sim­plicity of those who hold, that the vertue of doing miracles being lost in men, is retir'd now into Statues and Pictures. In summe, the abuses are so many which are introduc'd by the avarice, and rapacity of the Romans, that I prognosticat, that that apparance of Religion will be quite extinguish'd ere it be long, and faith it self also as much as remains; for I have observ'd, that Christ did not live long upon Earth, when he was put between theeves. Ther is an opinion that is current amongst some Theologues, that when the Host begins to moulder, the divine presence departs immediatly from the Eucharist: Now, if Christ cannot stay, no not the least moment in cor­rupted [Page 59] bread, how shall we think he can abide to stay amongst a cor­rupt people? Friend, if your salvation be deare to you, turn face about, and never go to Rome; cast your self rather upon the remotest shoares of India, whither they say all vertue and Religion is retir'd, perhaps to be the further off distant from the Roman vices. One cannot sojourn in this City, without endangering the Chri­stian faith. Take example by me, who being come from amongst the Mahumetans, to learn how to lead the life of a Catholick, do now go away hence with strange kind of confus'd imperfect thoughts to turn Turk.

SECT. XII.

FAther, I feel the pangs of death come upon me, God summons me to satisfie the debt of human frailty. My soul finding her self in these extremes, trembleth to appear before the face of God, in regard she is so full of mundane spots. It is your function, to help me to wash them off, while these eyes of mine shall af­ord you tears, & this panting spirit, though strugling with the assaults of death, shall endeavour to declare unto you in short periods the [Page 61] sum totall of all my offences pass'd.

Know then, that I was born to a poor fortune, but Nature, who hath also her portion of goods in this World to dispense among Mortals, was pleas'd to endow this body with such Prerogatives, that my pa­rents might well formalize some hopes within themselves of my greater aduancement at Rome. Being grown up to twelve yeares, devoting my self not to God, but to ambition, they cloath'd me with the habit of an Ecclesiastick, and to stablish the foundation of their hopes the better, they applyed me to the service of a Cardinall: Wher the end is crooked, the means tending to that end, can hardly prosper. Hence comes it to passe, that now adayes in Rome, to arrive to the [Page 62] pervers ends of their designs, they do not use for means, learning and vertue, the effects of a true heavenly vocation; but courtship and flattery, which are the base parts of that in­terest, that hath an eye alwayes to the worldly advantage of ones self. I applyed my particular study to be a proficient in the garb and fashions of the Court, which is no other thing, then to devote ones person to any pleasure of the great ones. He who confesseth, must conceal no­thing, but be pleas'd, O Father, to comprehend in your imagination all wherin an engag'd, and well respe­cted youth may sin, and suppose it in me, and so my feeble tongue shall be exempted from the labor of long narrations. Only this I tell you, that [Page 63] I knew how to gain the entire affe­ction of the Prelat, my Protector, and he for my sake was not ill look'd upon at Court. Pensions did raign upon my person, which made me wonder at that which the Anci­ents write, that Jove should meta­morphose himself into a showre of gold only for Danae, when he con­verts himself so, more often for Ga­nimeds. This my youthfull age was free from those passions, which use ordinarily to transport the minds of young men, viz. to love women: I do not deny to have tryed it, and I suddenly left it off, it seeming to me very strange, that I should pray, who was us'd to be prayed unto; but I continued not long in that state▪ my humor alter'd with my age, then [Page 64] I intangled my self in feminine love, and in a short space I tryed what was adultery, fornication, and incest: In the mean time, I arriv'd to that age which is capable of Priesthood, then taking Orders▪ I liv'd awhile retir'd within my self, being perswaded to a moderation of life, by that Synde­resis, that touch of conscience, which comes somtimes by nature, & teach­eth some sort of respect to be had to such a Sacrament: But at the end, too much familiarity turn'd to contempt; for wheras at first, I began to sin with some scruple, those scruples quickly flew away from my consci­ence, And so I came to such a repro­bat sence, that fornication, rebellion of the heart, and and celebrating of the Masse, was in my person but the [Page 65] act of one houre. Father, 'twas no Sacrament, 'twas a Devill that then entred into my soul, when I took the character of a Priest: It was an infer­nall spirit that perswaded me not to fear that Christ which was daily to passe through my hands: I found my self immediatly disposed to every wickednes: And wheras at first, no other affection molested me, but that of lust, me thought, that all vices assayl'd me in a moment: Nor is it to be wondred at; for if Judas found himself disposed to betray Christ af­ter he had taken the sop unworthily, though but once, much more must it be suppos'd, that those impious Priests must be inclinable to all motion of prophanenes, who every day receive the sacramentated Re­deemer, [Page 66] peradventure more unwor­thily than Judas: And covetousnes came to be my inseparable compa­nions, fomented chiesly by occasion of that command and authority I began to get in the state of the Church; wher while I exercis'd the office of a Shepheard, I learn't quick­ly the art to shear my sheep close: All that belong'd to the subject, was created, me thought, by nature for the service of my affections; my fa­vours were still expos'd to the high­est offerer; nor did I ever refuse a present from any hand; I did won­der at the custom of the Priests of the old Testament, which rejected many oblations, as unworthy for the sa­ciifice, and so concluded within my self, that because the times and lawes [Page 67] were alter'd, the Priests of the new Testament ought to receive any thing offred them. But this was the least; for if the Parishioner did not do it voluntarily, I found wayes to snatch it from them.

I remember, that amongst other passages, taking occasion once to visit a Gentleman, who was within the compas of my jurisdiction, I ob­served in his house some pictures of good value, and giving him an inkling of my desire, he with many humble complements answered, that he would be very unwilling to dispossesse himself of them; I kept this deniall in my breast, and having trac'd a way, by means of the holy Inquisition, to clap him in prison, he presented unto me those Pi­ctures, [Page 68] that he might only be re­mov'd to a gentler gaole; and after­wards, for his full liberty, he was forc'd to suffer the better part of his Estate to be confiscated. But, feariug that by his appeal to Rome, this act of mine might be too narrowly winnow'd, and so I might run a ha­zard of the precipitation of my for­tunes not yet so firmly grounded, to secure my self from after-claps, I cal'd him to me, and rebuking him for his coorse carriage towards me at first, it made me, by right of that incum­bency I held over him, to reform all misdemeanors, to teach him how to comply with Church-Governors for the future. In fine, for the re­paration of his losses pass'd, I made him a friendly promise, to point [Page 69] him out a way how he might be made capable to wear an Ecclesi­astick habit, and so ascend to the dig­nity of a Prelat; for they under the Roman State, amongst the multitudes of their miseries, have no other com­fort but this, that they may easily ar­rive to such a condition as may in­able them to revenge upon some others the wrongs they receive themselves.

By these means I knew how to feather my nest so well, that I re­turn'd afterwards to Rome, to live in the lustre of a conspicuous Prelat, by introducing into my house the won­ted pomp and exces of the old Ro­mans▪ I parallel'd any other in orna­ment of rich hangings, of magnifi­cent Coaches, in number of Grooms and [Page 70] Laquays, and specially, in multitude of Courtiers, and gelded Musitians; The greatnes of Rome being ambi­tious to shew her self barbarous, yea, in the pomp of Eunuchs. Eleven youths did undergo the martyrdom of Origen, of purpose to devote them­selves to the luxury of my pleasures: Poor boyes, by what a strange effect doth the lusts of others make you chast! While I did lead this splendid life, the Cardinall, my Protector, came to the Popedome. By this ex­altation, my hopes soar'd very high, nor did ther much time passe, when I saw my person, being a creature of the Popes, advanc'd to the dignity of the Hat; so I mounted to the de­gree of Cardinal, wherin I stand now. Now if my voice had strength [Page 71] to unmask every particular thing, you would be struck with amaze­ment, to discover a life so impious in the persons of them who glory in the title of Christs Disciples. I'le tell you in a word, that from the time I obtain'd the Cardinalship, I never kept Lent, I never recited my howrs, I never confessed to God, but now, in these extreme agonies of my sick­nes: Such being the custom almost of all Cardinals, who finding them­selves in a posture to aspire to the keyes of Heaven, do think perchance to be able one day to find a way to enter there, without any necessity of good works. But wo is me, I per­ceive now to have deviated from the way of Heaven; I discern too well by the light of divine grace (which [Page 72] knows not by what exces of mercy may please to save me for all this) that to lead an Ecclesiasticall life, as is now accustom'd, is nothing at all to live like a Christian: But if Pagans, yea Atheists perceiving their own errors, have hopes to be saved, why should I despair? This is the only argument of my hopes, although I think the salvation of an Infidell more easie, then that of a perverse Christian; because my soul finds at this very moment, that the under­standing is more easily illuminated, then the will humbled and rectified, being too tenacious of her delights in those pleasures, which she must now relinquish with the Hat,

But Father, my spirit fayles me, give me an absolution, for I feel [Page 73] my self upon point of expiring.

SECT. XIII.

THere are not many yeares, that the Houseof Savoy hath com­plied according to the custom of Princes, with the ambition of the Court of Rome, by receiving a Car­dinals Hat in the person of Prince Maurice, not by way of vocation, that he should have this for an Ecclesiasti­call life, but to secure the posterity of the elder brother, from all aspirings, [Page 74] and [...] ▪ jealousies and dangers. This Prince then did frame his Cu­stoms sutable to the life that he had propos'd to himself, and to shun the better the troubles of those warlike spirits, which use to be naturally of his race, he resolv'd to retire himself to Rome, esteeming this City the ren­devouz of repose, and center of tran­quillity, for all Church-men. Poor Prince, he was herein mightily de­ceiv'd, for he was put to suffer such termes of incivillity from the in­discretions of the Barberini, that oftentimes he repented to have underlaid the decorum of his nati­vity, to the handling of persons so meanly born. The ill satisfaction which he received hapned every day, so that one time breathing out his [Page 75] passions unto me, he said thus: I cannot but blame the Roman Church, because she useth to confer the Papacy most commonly upon men, that for the obscurity of their birth, cannot adapt themselves to treat with Princes: Wherunto I an­swered, you cannot blame the Church, while she follows the in­stitutions of Christ, who conferr'd the ministry of the Apostleship upon people of the meanest rank: But they rather are to be blam'd, who with the ministry of the Apostle­ship, receive no more that holy Spi­rit, which at other times did sanctifie and indoctrinat poor Fisher-men in the art of catching the benevolence of Princes, and the affections of whole entire Provinces. So I an­swered. [Page 76] But the distasts of this Prince requir'd further satisfaction; A fancy took him at last to return to Savoy, wher being come, he found the Court so rent into faction, by the domestick grudges betwixt the brother Tomaso, the Cosin Mother, and the Tutres of the pupill Duke, that he concluded within himself, that some Princes may be born ne­ver to find peace. He was con­strain'd, not being able to stand neu­trall, to declare himself for the Bro­thers side, wherupon he obtain'd the government of the most important County of Nizza.

Many accidents well known to the world fell out since, from the dis-union of this Cosins bloud, the interesses of two Crowns, now [Page 77] in Enmity interposing, when the Stars changing their Aspects, turn'd discord into love, and hatred into union. Some sparks of amorous complacency began to kindle in the breast of the Prince Cardinall to­wards the tender person of his Neece; And he was solicited so far, that at last he resolv'd to renounce the Hatt, to get her for his Spouse; Nor did the regards of affinity of bloud, or of disparity of years oppose this resolution; because as the one was held feasable in Rome, though with some expence: so the other did not fall under any consideration a­mongst them, who with the eye of prudence and policy foresee the be­nefit which will arise out of this marriage, to settle the peace of Savoy. [Page 78] Matters then being brought to such termes, I, an ancient servant of the House, was imployed to Rome, as a Messenger of the Renunciation, and a procurer of the Dispensation, which having obtain'd with more facility, and lesse charge then I could expect, I determin'd at my return, to passe by this holy place, to give Hea­ven thanks for the successefull issue of my negotiation, and for the con­solation which I reap by the peace of others. But me thinks, O Reve­rend Father; to see you listen to this story with too austere a look, as if you judg'd it strange for a Cardinall of the holy Church to renounce the Hat, to marry with his own Neece. Father, excuse me, if you were vers'd in the practises of Rome, you would [Page 79] thank the divine providence, and ascribe to an effect transcending hu­man vertue, that that Cardinals Hat did not infuse into Prince Maurice his head worse affections than these.

SECT. XIV.

FRiend, you afflict your self too much for the prohibition which was lately made of your Books in Rome, if laying aside the heat of passion, you will lend your ears to my words, I shall perchance make you know, that, as the times are, a more desiderable fortnne could not befall the pains of your [Page 80] pen, nor a greater glory to the sweat of your wit.

The title of prohibition, considered in it's own essence, is not as ev'ry one imagines, either shamefull or infa­mous; for were it so, the Tree of Life which was prohibited to our first Parents, and the Terrestriall Paradise which was prohibited to all man­kind, should partake of the infamy and shame; As also the holy scripture vulgariz'd, which is prohibited to the simple, and certain reliques which are prohibited to all prophane hands. In summe, all those things which are prohibited, either by nature, or by the Law, to our appetit or desires, should be infamous: He is deceiv'd who breaths with such an opinion; for prohibition of it self can bring [Page 81] with it, neither honor nor dishonor; but he that considers this point seri­ously, will find that 'tis not the pro­hibition, but the cause of it that ren­ders a man glorious or infamous; therfore it behooves you to know why the Court of Rome hath prohi­bited your Books, and then to frame a judgment, whither such a prohi­bition may bring you, in the opinion of men of sound understanding, either discredit, or a good name, and so either affliction, or contentment.

The causes have bin divers, why Rome hath accustom'd from time to time to prohibit Books; The most ancient causes were, a zeal to preserve the purity of Religion, and a care that the lives of Christians should not be corrupted with those Do­ctrins, [Page 82] that an ill Author may suggest: The modern causes are, an aversion that some great ones have, that their vices should be reprehended, and expos'd to publick censure. He that first left the ancient use of the Cane, to bring in the quill, did, in my judg­ment mysteriously allude, that as it is naturall to the quill to fly freely up and down; so the conceits that go along with it, should partake of the same liberty. That quill which fals upon the dunghill of some base respect, fals from it's own naturall prerogative; Nor can that Author be ever famous, who with an opinion inslav'd to the sense of another, dis­covers himself to have servile intel­lectuals. But tell me Rome, if an Au­thor be a lyar, what greater infamy [Page 83] and punishment can befall him, then that his lies be publish'd to the world: If he write Truth, why should that Truth be kept from the eyes of the people? We read that Christ did open the eyes of the blind; but we do not read, that he ever made any body blind to bring him to Heaven. But shall I tell you my opinion, the Ecclesiasticks have wish'd all men blind, since their vi­ces have grown so visible.

SECT. XV.

I Stand here, O holy Paul, to gard the gates of this City, because it is [Page 84] not in my power any longer to pre­serve the soul of Ʋrban: It is impos­sible to bridle his Capricio's, nor can any Angelicall strength do it; I ha­ving tryed all means imaginable to reduce him to the way of reason, but all in vain; I will not expose to scorn any longer the divine inspirations, so I intend to take my flight to Heaven, to give God an exact account of the deviations of this soul, to supplicat afterwards his divine benignity, that he will be pleas'd to disburden me of the weight of so heavy a charge, which hath in a manner perturb'd the whole peace of my Angelicall state. It is a great happines for holy Paul to be made an Angell; but he that knew, how heavy the Ministry of garding human souls, wherin we [Page 85] Angels are imployed, fals out som­times, specially when we encounter refractory humors in a soul, as in that of Ʋrban the eight, he would peradventure esteem the happines of man to be more, who having travell'd but one age only in this lower world, goes afterwards to enjoy, without any disturbance, the repose of Heaven. Nor do I repine at the state of others; but you well know, that he must needs be som­what mov'd, who sees he cannot serve his own Lord in such a man­ner as he desires. You who have had the incumbency to instruct people, and convert whole Nations, know it by experience, how uncoth it is, to observe the humors of men. And now that you have understood the [Page 86] grounds of my grievances, tell me freely whither I complain without cause, for perchance God hath sent you hither, either to correct me, or comfort me.

The twentieth yeare runs now, that Ʋrban the eight holds the Pa­pacy, whence one may easily calculat how few yeares of his life are left behind, if it be true what is cōmon­ly spoken, that no Pope shall see the dayes of Peter. But I, if I may unfold my own thoughts, do beleeve, that he who spoke those words, seem'd to prophecye, that none shall see the Church of God in that state of Chri­stian perfection, as it was in the days of Peter: But be it as it will, the more yeares come on, the faster ev'ry man runs headlong to that pit, [Page 87] which is the center wher all Mor­tals terminat their cours, being drawn down by the weight of that earth wherof humanity is compos'd. Most commonly old men, when they come to such a period of yeres, use to check within themselves those spirits which in their youth were us'd to lash out into a thousand in­ordinat passions, endeavouring, be­ing now as it were abandon'd of the world, to acquire unto them­selves by means of a true repentance some sort of shelter in the Sanctuary of divine grace, which at all times is ready to receive those that are for­lorn. Be astonished, O holy Paul! Ʋrban the eight the older he grows, the more loose he leaves the reins to his own senses, and the nearer he ap­proacheth [Page 88] to death, the further he is from good operations: He excessive­ly loves the pleasure of his nephews, nor doth he operat any thing, but what aymes at their interests. He never reflects upon the incumbency of his charge, and if at any time some flying thought represents unto him his own duty, he discerneth well, that a kind of relation passeth 'twixt the Papacy, and his person; but he flattereth himself with this fond conceit, that the Papacy is more bound to serve his person, than his person the Papacy. He detests in the extreme the memory of his ex­cesses, the most effectuall means that the garding Angels use to tame the proudest souls. He will not as much as think on death, or if somtimes he [Page 89] is brought to think on't, by conver­ting the physick into poyson, he ap­plyes his cogitation presently, in ru­minating how he may aggrandize his House before lie goes. If I should tell you how often I found him chy­merising within himself, how he might make it possible to render the Popedome Electif, and to depend no more upon the Consistory, but solely upon the person regnant, that he might establish it in his posterity, you would be amazed at those ex­travagant imaginations, that often possesse the mind, even of the Vicar of Christ. But would God were pleas'd, that such wishes did termi­nat altogether in the vanity of the designe. They end commonly in more practicable resolutions, to [Page 90] drain the patrimony of Saint Peter, for to enrich their own Houses with the spoiles of the holy Church. But the avidity of Ʋrban stops not here. He little esteems the millions of gold purloyn'd from the Altar, to leave his Nephews the possession of an inde­pendent principallity, wher they may lay up the unsecured Trophyes of their own rapines. Ther was was ever yet in the world a greater number of those, who wish to be Princes, then Principalities them­selves. Hence it comes, that to pur­chase these from the tenacious hands of others, ther must be force neces­sarily us'd, because hardly any reasons can be found which may perswade the mind of man to lay down volun­tarily the right of a free dominion, [Page 91] which makes Ʋrban the eight, be­ing transported by his passions, to machinat violent means for to in­vest his Nephews in another Princes Estate.

I could tell you some further de­signs and fury of his. He accounts often upon the Kingdome of Naples, but he finds the Enterprise to be ful­ler of desire, than hopes: He thinks upon the Duchy of Milan, lending his eare unto the glosing offers of some Minister of a Tramontane Crown; but he dares not trust to that, for if others should intervene, he cannot leave all to the Barberini. He fixes his eyes upon Lucca, but per­ceiving it a petty State, he doubts whether the benefit will counter­vaile the charge. He hath a months [Page 92] mind to Mirandola, but being feudi­tary to the Empire, and a place that breeds some jealousie 'twixt the neighbouring Princes, he is afraid to draw Germany or Lombardy on his back; Lastly, he turns his eyes to Parma, and this enterprize being made lesse difficult by the advantage of some pretences, he purposes to deprive the poor Duke (beginning with Castro) of all his possessions. I put him in mind how much it did misbecome Bishops, and other Pre­lats of the holy Church, who make profession of a life diffring from swordmen, to change the Crosier into Musket-rests, Rockets into Corslets, and their Myters to mur­rions. I put before his eyes, the scan­dall that would redound to all Chri­stendome [Page 93] therby, the scorn that Infi­dels would couceive of it, & the dan­ger the Church would incurre, fore­told by our Saviour, who positively warneth, That every Kingdome divi­ded in it self bath it's dissolution near at band: But it is to beat the ayre, to tell Ʋrban of all this, which hath every thing for his aym, but the in­demnity of the Church. Finding that these arguments were of little force, I applyed unto him the spur of na­ture, alleadging, that the events of war were dubious and dangerous, to raise in him therby some appre­hensions of feare, which commonly takes place in old mens breasts: But nature could prevaile little, reason lesse, and the inspiration of an Angell nothing at all over the [Page 94] hair-brain'd humors of Ʋrban.

He that now entreth Rome, sees a Pope turn'd Armiger, now in his decrepit times, one that takes up arms then, when he should meditat how to lay down his life to nature; And which his woorse, he thinks all this to be according to the dictamen of reason, so that Vrban the eight never doth that which he beleeves, but beleeves in that which he doth, in­somuch that at the same time, when he tears Italy to peeces, and snatch­eth the State of another, he publi­sheth his actions to be right, his in­tentions holy, and that all tends to the service of God, and the object of good, as if the formality of good in his Idea, were different from that, it is in the opinion of all other men. [Page 95] But I omit many Extravagances wherwith this capricious soul hath abus'd my last patience. Once he set­led a resolution within himself, not to give any satisfaction at all to the Princes of Christendome, notwith­standing, that I often put him in mind, that this was the basis wheron was founded the conservation of the Christian obedience. Another time he resolv'd to creat no more Cardinals, it may be to merit the more of the Church of God, by abo­lishing so perverse a generation; but he repented himself afterwards of this, for no other reason, but be­cause I oppos'd him in this reso­lution. If a tutelar Angell can suffer greater contempts, tell me, O thou Apostle of God.

[Page 96]I find that the reputation of An­gelicall custody, is too much engag'd in continuing to stand about him thus. Therfore in despaire of his amendment, I have given over all care of his person, that I should not delay my return to Heaven.

SECT. XVI.

YOu come, O heavenly Messen­ger, peradventure to charge me from his divine Majesty, that I should avoid Rome. Behold, how I have left her already before [Page 97] your comming; for divine inspirati­ons fore-run the very flight of Angels. But now that I am come out of Rome, let us repose awhile, and I will relate unto you the unexpected cause of my hasty departure.

You know already, O Angell of God, that I was sent from Heaven to Earth to hear the complaints of Mortals, and to forme a Proces a­gainst this adulterous and naughty Spouse. I lighted to this purpose in many places, wher having fully un­derstood by all degrees of people her dissolut deportments, to confirm with my own eyes what came from other tongues, I resolv'd at last to come to the City of Rome it self. I pass'd too and fro at first in the froc of a Fryer; There, as I went through a [Page 98] little blind Hamlet, I was call'd in to confesse a dying Cardinall; which gave me warning, that the habit descrying me to be a religious per­son, twas likely, that entring so to Rome, I might (according to the custome) be question'd for the Pa­tent of my Orders, or the license of my superiors; I herupon, to evade the telling of any lye, held it expedi­ent to lay down the Froc, and take my sword. So I came into Rome, in­tending to lodge in some Convent of Fryers, who being us'd to thrust themselves into worldly affairs, more than the Seculars themselves, I thought I could there very leisurely have a free and exact information of all things, specially, because the free­dome of speech is retyr'd now into [Page 99] Cloysters for more security, in regard of the extreme rigor which is us'd to punish those who speak any thing against the Court. The Monastery wher I was lodg'd, was famous for the study of Letters, and so it was frequented by many learned men; (But the greatest concourse was of strangers, who so abound in Rome of all Nations) wher desiring to know what conceit Forreners had of that Church, I disputed often upon some points of Religion. Ther hapned to come thither a Turk, rather to heare, as I imagine, the noise of the disputa­tion, and see fashions, then to in­form his judgment; so I ask'd him his opinion of Christian Religion, wherunto beyond all expectation, he answered thus:

[Page 100]Amongst the Turks it is held for certain, that God doth favour those people most, wher he is truly ador'd, so, from the prosperity of the Tur­kish Empire, we infer, that our faith is good, and the observance of it not displeasing to God. Touching the Christian Religion, we have an opi­nion, that she was not naught, un­till she was adulterated, and made naught by Christians themselves. But in the state she is now in in this City, we beleeve her to be abomi­nable to God Almighty, specially, since we see that of late yeares she goes annichilating, and mouldring away by little and little, by her own inward and endlesse discords. Such was the conclusion of the Turk, which made me, I confesse, to mar­vell [Page 101] not a little, while I observed, that even those who professe not much knowledge, can deduce from far fetch'd Principles, consequences so near the truth. Having had his opinion, I went on in making a fur­ther scrutiny, and I fell to expostulat with a Greek, who was usd to re­pair to Rome for the opportunity of studying in Clementin Colledge, who answer'd to my interrogatories thus:

The Roman and Greek Churches are Sisters issued from one Father: But the Greek is the first born, and I know not by what wiles the Ro­man came to take away her birth­right. For this cause they live in most grievous disgusts one with the o­ther: But the one enjoyes the pos­session of all her paternall goods, [Page 102] wheras the other lives as Esau did; excluded, and under the dominion of another. Touching the particular customs of the Roman Church, I say nothing; for he that censures her in this City, shews he knows not his own danger, and he who approves her carriage, understands not the Law of Christ. With such words the Greek satisfied my demands. As touching the opportunity which was offer'd me, to mingle speech with a French-man upon the same subject, I understood his conceit thus:

The name of the Roman Church is reverenc'd by a great part of the Kingdome of France; but the wis­dome of our Governors hath never permitted the Pope to extend that ex­cesse [Page 103] of pre-dominion beyond the Alps, which he doth exercise in Italy, for our policy is supported by particular Gallican Rites: And the reason is, because the French being naturally impatient, and now that almost half France (to withdraw it self from under the Roman yoake) is infected with Heresie, certainly if the Pope should exercise upon the consciences of that spritfull people the tyranny he doth exercise in Italy, the rest of that great Kingdome would fall from him quite. Such were the expressions of the French­man, which did stir in me a curiosity by way of opposition, to hear what the Spaniard would say. Nor was it difficult for me to obtain my desire, by meeting with a Nobleman of [Page 104] Sevill, who frequenting the same Convent, I entred into his friend­ship, and he rendred me satisfied by such discours.

Friend, to serve you, I will speak, beyond my custome of this Nation, with all ingenuity of heart: The reverence which the Spaniards do professe to the Roman Church, may be considered in two manners, in­ward and outward. If you ask me of the inward reverence, suppose it to be not unlike that of other people, who have full knowledge of her customs; (The Spaniards being of a genius apt to esteem things as they are in value) But if you ask me of the outward reverence, know, that the Spanish Nation in extern apparance shew themselves very observant of the [Page 105] Roman Church, because, that having found her alwayes most partiall to the interests of their Crowns, they hold themselves oblig'd by termes of gratitude to correspond with her at least in outward observance. My King knows well how available for the depressing of the suspected great­nes of his Subjects hath bin the pre­text of the holy Inquisition: He lives mindfull of that promptitude shew'd in the Court of Rome, to deny an absolution to the House of Borbon, untill he had conform'd it self to the Austrian satisfaction; And lastly, he knows how much to this very houre, the pragmaticall Jesuits have serv'd him to dilate in every part, with their own advantage, the bounds of the Castilian Empire; So [Page 106] that in contemplation of all these respects, the Spaniards hold them­selves oblig'd to reverence the Ro­man Church, in exterior appearance at least, though she were far worse then she is.

Here the Spaniard did terminat his period, while my diligence, which desisted not to procure all punctuall advertisements, brought me to discourse with an English-man, who gave this modest answer:

Sir, I am declar'd an Enemy of the Roman Church, therfore my words, I presume, can gain no credit with you, but if you desire to know what respects this Church finds North­ward, read our Doctors, and per­chance your curiosity will be fully satisfied.

[Page 107]Thus, O Angell of God, I endea­voured in Rome to bring to perfe­ction the proces which was com­mitted [...]o my charge against the adultresse Spouse; And passing one morning by a Church, wher they were casting out a Devill, I went in, because of the noise, and then the ill spirit knew my person, and began to cry out, her's Saint Paul, her's Saint Paul; Truly, he is come in an ill time from Heaven, to view the state of that Church for which he shed so much sweat: Good Saint, what motives brought him to this lower world? Was it to see how his labours fructified? Ah, the pure grains of that Doctrin which his Eloquence sowed in the Vineyard of the Lord, are turn'd to tares, and [Page 108] become food for ravenous birds, such as these are, who stand about me now, to disconjure me with their hideous noise. Vpon this cry, the Priests began to fix their looks upon me, wherupon, fearing to be discovered, I softly retyred; but the words took such impressions in the mind of the Exorcist, that he did conjure the spirit by violent threats to manifest who I was, who, not being able to resist the violence, con­fess'd I was Saint Paul, who by re­sumption of humane shape (he knew not why) wandred now upon earth. The Priest had no sooner know­ledge herof, but he presently found means to give notice to the Pope; A little after, my lodging being found out by Spies (wherof the [...] [Page 109] are a multitude in Rome) I suddenly perceiv'd a Courtier making to­wards me, and breaking into these words: O holy Paul, in the name of Ʋrban the eight, I come to do you reverence; He is well inform'd of the condition of your being here; He earnestly desires that you would please to favour his House with your presence, for he is ambitious to have a stranger of so high a quality for his guest. The Courtier, O Angell of God, spoke to me thus in very pro­per phrase; for in these times, Saints use to be call'd Strangers in the State Ecclesiastick; whither I was astonish'd or no, to see my self thus surpriz'd and discover'd, judge you; I thank'd his Beatitude in the best manner I could, for his courteous [Page 110] offer, and excus'd my self not to be able to receive that honor, in regard I was of necessity to depart from Rome within a few houres; when I had dis-intangled my self thus from the Courtier, I cal'd my thoughts to counsell, and feeling, that my heart did presage me some sinister acci­dent, I resolv'd upon flight; And I was gon but few paces further, when the same Courtier came again, and told me, thus: Ʋrban the eight doth remand me to you, O holy Paul, to second his first invitation, but if in case you are resolv'd not to grace his Palace with your presence, I have order to propose another re­quest to you: In your Epistles we read, O Apostle of God, certain pas­sages which manifestly contradict [Page 111] the humors of our holy Father, Vr­ban the eight, he prayes you to mend them, because it is not fitting that Paul should gain-say the will of Peters Successor; And if you desire to know which are those passages, one amongst the rest is, that, Let every soul be subject to the higher po­wers. Vrban the eight would, that from this so universall a proposition, the souls of Popes should be exemp­ted; He thinking it not fitting, that the Popes should be subordinat to any other Law, but that of their own affections and fancy, for so their actions should not be censur'd by every sensles man, as they are ever and anon now adays: His Holines also much desires, that these words be utterly expung'd, which assigning [Page 112] to every Bishop in his own incum­bencies, do speak in particular. Diaconos habeant non turpe lucrum fa­cientes, Let them have Deacons not given to base lucre. These periods displease in a high measure Vrban the eight, for he of necessity must have about him his Nephew-Cardinals. Here the Courtier stopp'd, when I poor Paul fell to discourse with my self thus: See, thou art in danger to be entrapp'd, notwithstanding that thou hast been confirmed in the state of grace, but what could be expe­cted lesse in Rome? perceiving at last that he attended no answer, I put my self to reason with him thus: O Papall Messenger, the busines which you propound to me, is of no light moment; for he who is tender [Page 113] of his own repute, cannot be easily induc'd to un-say himself: You know that my Doctrin hath run through the world till this day without alteration, Now what will people say to see it now differ from times pass'd! And who will not per­swade himself, that the alteration proceeds rather from the malignity of some convicted Heretick, than from Pauls pen. Moreover, to what purpose will it be to vary Apostoli­call Doctrins, when the Popes, with­out any regard to them, do operat still according to their own fancies? But now, that his beatitude doth de­sire this superfluous alteration, I will not fayle to serve him in the best manner that God shall inspire me. The Courtier departed with this [Page 114] answer, which he took for a pro­mise; but I, to reserve my self to execute what God had enjoyn'd me, did immediatly fly away from Rome, being warned from Heaven so to do. I was scarce out of the City, when I remembred to have left my sword behind, and being in suspense with my self, whether I should return to fetch it or no, I spie comming after me, one who was also a Forrener in the same Convent wher I had lodg'd, and often shew'd me arguments of love, who com­ming near me, cryed out, friend, be gone, be gone, I come after you of purpose to tell you, that you were scarce gone, but another Courtier came to seek you, and being in­form'd of your flight, he carried [Page 115] newes therof to the Pope, and a little after the Pope himself came to your lodging, who finding not your per­son, took away your sword, saying in a kind of choller, that if Pauls pen refuse to serve me, his sword shall. This sword shall force Princes to bend and bow at my feet; This, this shall conserve Castro, subdue Parma, and shew the world that ther is no necessity of reason, wher the edge of a slashing sword can make way.

Giving a thousand thanks to my friend, who knew not what Paul, nor what sword the Pope spake of, I took my leave of him, and conti­nued my flight, being troubled in my thoughts, that my armes should be left in such a hand, which im­ployes them to the service of such [Page 116] tyrannicall affections to the univer­sall scandall of Christianity. Nor knew I well what resolution to take.

If it were possible, O Angell of God, to bend him to the voice of the Almighty, I could wish you to go and inspire him to peace: But Ʋrban hath too too refractory a soul; ther­fore I hold it more expedient, that you would please to imploy your inspirations amongst the Princes of Italy, to incite them to take out of his hand these armes, which were taken from me without reason, and are now drawn out against them without justice. To this end I have fram'd a Letter, address'd to the Ita­lian Princes, wherunto I held it not much necessary to affixe my name▪ [Page 117] because it is known already I am on Earth, and it is of this tenor.

SECT. XVII.

I Shall obey, O holy Paul, your in­structions, and will instantly carry your Letter consign'd to the Princes, inspiring them for the recovery of your sword from Ʋr­bans [Page 120] hand: But be pleas'd to hear what I lately understood in a Parla­tory of Nuns; for perchance it will not be impertinent for you to annex this to your proces, expressing the grievances of the unhappiest crea­tures, living under Christs Law.

You know already, O Apostle of God, that I am of those Angels, which never descended before to Earth, and if in strange Countries the curious mind of the Passenger desires to satisfie it self, I confes that amongst other things which I de­sir'd to see, one was a Monastery of Nuns, who were so much spoken of in Heaven, that I took them to be Angels on Earth. Being come therfore to one of the prime Cities of Italy,, I took the forme of a [Page 121] strange youth, and entred at the privatest hower I could into a Mo­nachall Parlatory. I found at the windowes a young Nun, which had no other busines it seems, but to attend the comming of some body. I was scarce spyed by her, when she ask'd me an account of my Country, and what fancy took me to traverse the world up and down in that manner, I, bethinking my self of Heaven, answered, my Country, most gentle Sister, is too far distant from this place, and wherunto few of this Region arrive Touching the fancy that leads me thus to traverse up and down the world, it is no other, then a curiosity, which often drawes youthfull lightnes to neg­lect their own profit, and to regard [Page 122] others. Foolish youthfulnes, which canst not learn how to value thy Countries good but afar off; then I added, happy are they, who never departing from within the Paradise of these holy wals, seem as so many Angels alwayes appearing before the face of God. She being as full of spirit as she was, of beauty, an­swered thus:

O how many os us would wil­lingly change our Paradise for your Peregrination, wherfore then do you complain so causlesly of your Travels? which being no other then the motions of a civill life, it cannot chuse but be so much the sweeter to elevated minds, by how much the higher the motions of their souls are: Behold the Sun, behold the [Page 123] Planets, which never staying still in one place, delight to be continuall Travellers in the Vnivers. I being much taken with the vivacity of her spirit, replyed:

It is true Lady, that the Sun and the Planets are in a kind of continu­all peregrination; but ther are in Heaven fixed Stars also, which, be­cause haply they are more noble, are superior to the other, and conse­quently nearer to the Throne of the Almighty. Those Nuns then, who to serve God are alwayes permanent in one place, like the fixed Stars, may more then any other Mortals, com­fort themselves with an assurance that they are nearer God. The beau­tuous mayden sigh'd at these words, and then answered:

[Page 124]God, I deny not, dwels nearer to the fixed Stars, but not to desperat souls; And now you discover your self to be a true stranger, that you are not acquainted with our miserable condition. The cruelty of our pa­rents, and the rigor of our destiny hath penn'd us in here for ever; the Church of Rome concurring herunto by admitting any pretext whatso­ever, bear with me Sir, that I speak thus. It is a hard fate to be borne to a perpetuall prison, while 'tis seen, that all other living creatures have the whole world to solace themselves in; And that prison, which it seems the very Infants do fly from, when they sally out of their mothers wombs, before they have as it were any sense of life, we are constrain'd [Page 125] to endure, after that nature hath gi­ven-us the perfect use of sense, and life, and the knowledge of our own miseries; the destiny of that Mortall must needs be a hard one, who is born to live in restles infelicity. This Cloyster, which surrounds our liberty, is not as you imagine, a Para­dise; for in Paradise there dwels no discontentment; It is rather a Hell, where in the flames of inextingui­shible desire, the naturall affections of our humanity are condemn'd to be tortur'd every minute. I will not stand to expresse the cause why our Parents are so inhumanly cruell unto us, for it is too well known, that for to spare that dowry which is due to our sex, they condemne us 'twixt these wals, to be depriv'd for ever of [Page 126] any worldly delight, for no other cause, but because we are borne wo­men. Yet you must know, that the shutting us thus by force between these stones, cannot deprive us of those carnall affections, which may well be cover'd, but not quench'd in that religious habit which you see about us; Nor can this kind of life conduce to Heaven, considering ther is no concurrence of the will, which is so acceptable to the all-knowing Lord. We are rather destinated to an Abisse, by a cours clean contrary to our genius, being bereft also of that common priviledge, which other souls use to have to go to Hell what way they please. In ancient times it was the custom to slay the Victimes first, and then sacrifice them to good, [Page 127] because haply the principall Seat of the corporeall affections lying in the bloud, 'twas not held convenient to offer his divine Majesty any Holo­caust, which was not first purg'd by effusion of that bloud from all earth­ly passions; But this is not observ'd in us by our Parents, who do make sacrifices of us, with all our bloud and passions about us▪ then how can we beleeve that it is gratefull to God? and being not gratefull to him, consider in what a despair our souls are plung'd in, which see them­selves shut out of the world here, without any assurance to enter Hea­ven herafter, in regard we have not power to extinguish our naturall affections, and so are in danger to precipitat our selves headlong into [Page 128] Hell, through a kind of suppos'd in­nocence, If Christ died to reduce us to such a hard condition, O how better were it for us that he had not died. Be not offended, O stranger, at these words, for the toungs of the damned can bring forth nothing but blasphemies: Yet we know that Christ hath no hand in this our hard condition, for▪ his death had for it's principall object the freedome and enlargement of souls, not their cap­tivity. The Popes are most in fault, by yeelding to the cruell covetousnes of our Parents, to transvert the keyes of Paradise iuto the keyes of a prison. It was not Christ, no, it was the im­piety of Herod, that, by reason of the humanation of our Saviour caus'd so many Innocents to be slain. Behold, [Page 129] we are in a case equall to theirs, be­cause we being yet innocent chil­dren, under a mark of holines, we are segregated and cut off from the society of the living, ther being no difference 'twixt us and them, but that they died before buriall, and we are buried before death. Nor can our innocency, or our fears pre­vaile any thing; nor are those privi­ledges sufficient, which nature hath granted these faces of ours (for which peradventure you stiled us Angels) to implore from others piety any succour, having found the Church of Rome so ingratefull, while we consider that the time was when Saint Peter was freed by an Angell out of prison; but now clean contrary Angels are cast into [Page 130] prison by the Successors of Saint Pe­ter.

But whither doth the violence of a just passion transport me thus to rave? Helas, the name of Angels doth not suit with our condition, and lesse with our operations: For although we are brought Innocents hither, yet we cannot preserve our selves long in this Monastick life from the motions of desperat passi­ons; The Religion which clap'd us in here is not ador'd, but detested by some of us; vanity and feminine wantonnes is here in the height; Here dwels curiosity in exces, and desire of knowledge in worldly matters without end; Ambition, envy, discord, and hatred, is never wanting amongst us: Lastly, her's [Page 131] observ'd neither constitution, Law, or vow, but out of pure necessity, and unavoydable violence. But what shall I say of that mayden cha­stity for the conservation wherof we are principally penn'd in here? I leave that for you to imagine, it being not permitted to femal modesty to make any further expressions in this kind; I only tell you this, that we procure all means possible to outrage and abuse it, and not without reason, for if this chastity hath bin the principall thing that hath retrench'd our Li­berties in this manner, we ought to aym and bend our chiefest forces to be reveng'd of our chiefest Enemy. And here this beautuous Nun blush'd, and broke the thread of her discours.

[Page 132]I confssse unto you, O holy Paul, that if I had a breast capable of ter­rene affections, I would doubtles have tenderly resented the misery of this discontented soul; but compas­sion is vain, wher ther is no power to comfort; therfore I held it expe­dient to take my leave, that I might not imbitter her passions any fur­ther; so at my departure I said, when I came in hither, O most beautuous Nuns, I look'd upon you as on so ma­ny Seraphims; but hearing the state of your hard condition, I find you to be the unhappiest creatures that live under the Law of Christ. Were it permitted me to help you, I pro­mise you I would batter down these wals, and give you that liberty which others take from you; but since 'tis [Page 133] not lawfull for any to do so, comfort your selves at least, that Heaven is reserv'd for your suffrances. And al­though you protest not to suffer for Christ; yet Christ is so mercifull, that he can give beatitudes to those Cyre­neans, who carry his Crosse, though forc'd therunto: And I dare assure you, that if you cannot gain Heaven as Virgins, you shall gain it at least as Martyrs.

SECT. XVIII.

I Return, O holy Paul, from the ex­ecution of your Commands, I [Page 134] come to give your curiosity an ac­count of the Estate of Italy, and to your desires, an information of the divine will.

Know then, that I did invisibly represent to the hearts of Christian Princes the contents of your Let­ters, and I found them so dispos'd to take your sword from the hand of Ʋrban the eight, their eyes being opened to foresee their own danger, that I had more need to advise them of the means, than excite them to the enterprize. The Pontificiall Army did display their Colours already upon the Frontiers of Modena, and imperiously demanded passage, to go on to the ruine of Parma, when the demand was understood by the confining Princes, upon a sudden, [Page 135] the spirit of a sleeping resentment was seen to stir. Flying Couriers did immediatly fly up and down, and upon a sudden, as it were in a moment, a league was miraculously concluded against the insolent pre­tences of the Pope: Now let every one know the difference 'twixt the present army of the Church, and the ancient Army of the people of Israel; for at the marching of the one, the Sea it self divided to let it passe, but at the marching of this, all the world seem'd to close together to hinder the passage. Don Tadeo, one of the Popes Nephews, had the su­preme direction of this Church-Army, but with martiall dignity ther joyns not alwayes that gene­rosity which ariseth from birth, or [Page 136] experience. Don Tadeo, that was not us'd to other atchievments than to those of Castro, wherin he had no opposition, when he heard the report of this League, he turn'd his back, wherby he discover'd the na­ture of a thief, rather than of a soul­dier.

In the interim, the Duke of Par­ma could not contain the vigor of his innated hereditary courage, within such short & narrow bounds; but he unites his Cavalry, and puts spurs to his horse, and so entreth like a whirlwind into the Papall Territories, in scorn of the Barbe­rini, and so on towards the wals of Rome.

The generous Prince expected, that either Front or Rere on the [Page 137] Enemies side would have appeared, but at his voice all vanish'd as it were; Nor could the Inhabitants of the State Ecclesiastick imagine what became of their militia, nor the mili­tia what became of Don Tadeo, nor Don Tadeo what became of his heart, or whither it was fled, when God wrought a kind of miracle: For the Duke, who a little before found him­self at the last period of an irrepa­rable ruine, entreth triumphantly with three thousand Horse only into the Enemies Countrey; He in­camped the first night not far frm Ʋrban Fort, which questionles, had it been capable of motion, had fol­lowed Don Tadeo when he fled; but because of it's naturall immobility, it could not stir an inch from it's [Page 138] own trenches, therfore it stood quiet, and without the least noise, for feare the Duke should over-hear, nor was any soul seen to peep out all the while.

From the felicity of this begin­ning, the spirit of the Duke being heightned, he resolv'd to push on to the very wals of Rome, to present to the Pope the crying of-spring of his immoderat passions, all Forts and Towns at the Dukes approach did open their gates to receive him, rat­ther for a Father then a Foe; And al­although the Country could not choose but be damnified by the march of such a tumultuary unfur­nish'd Army; yet the vassals of the Ecclesiastick state are accustom'd to such hard usage from their own [Page 139] Governors, that the dammages which the hostile Troops did them seemed but light; The Duke with unexpected fortune advan­ceth towards Rome wher he found nothing but fear and confusion; I want words to set down the strange effects that the tydings of his approach did produce.

Questionles, the Castle of St An­gelo had not bin capacious enough to hold all those that ran into it, unles the hearts of the fugitives had bin much lessen'd and shrunk. The Pope, and the chiefest of Rome, be­gan for more security, to stowe into the said Castle their tresure, and all their costly movables, adorning, as one may say, that Ca­pitoll, with the triumphs of their [Page 140] cowardize, wher valour was us'd to hang up the Trophyes of her victories. In fine, a just sword is formidable, what hand soever doth weld it. That Rome, which in ages pass'd could look Hannibal, and the Gaules in the face, doth now fall into a shaking palsie at the ap­proach of three thousand Horse only, which came to vindicat the affronts done to the Farneses. In this confusion, ther was not one that would offer to propose the facing of the Enemy, every one was so busie to stand upon his gard; Ev'ry gate seem'd a Diocesse, each having some Bishop appoin­ted to keep it. And such was the timorousnes of the Romans, that finding themselves not able to se­cure [Page 141] their City with wals, and bastions, they went to do it with Breviaries, for all preparations rais'd and regulated with fear, do terminat in acts of simple defense. Now what would Christ have said? who told his Disciples, O you of little Faith, why have you doubted? re­buking the weaknes of their Faith, and consequently of their fear, when the boat was toss'd with waves, and upon point of sinking. In such a confusion Rome was involv'd at this time, and ty­dings therof comming to Hell, the chiefest Cacodaemons began to sit in Councell, and one a­mongst the rest smoak'd out this following speech: Brethren, the state of the Roman Hierarchy is now [Page 142] in apparant danger, it is not fitting we should suffer a friends Kingdom to perish, for therby ther would fol­low some reformation in Christianity, which would hinder the peopling of this Kingdome; Therfore we must lend our wonted help and Counsels, since that the pusillanimity of Vrban can do little good: At these words ther starts out a Daemon, that was most practis'd in policy amongst them all, and offring to support the common cause, he took a flight to Earth, and came invisibly to the soul of Ʋrban, who was in extreme anguish, and us'd this speach:

Vrban, what dost dost thou? behold thy temporall dominion is tumbling down, thy mundane greatnes is upon [Page 143] point of extinguishing, what dost thou pawse upon? fear cannot repair thy losses, nor thy squandred and baffled squadrons thy honor, it is needfull to have recourse to craft. Empires use to be conserved by the same artifices they are got. Treat of an accommoda­tion, propose hostages, and promise restitution, In the mean time the Dukes forces may waste, break thy word, what matters it? it will not be the first time; Thou art a Pope, And so canst dispense with Oaths, as thou shalt think most convenient.

This parly the Demon held with Ʋrban, who immediatly followed his counsell. In fine, Hell oftentimes executes that which Heaven determines, but for differing ends.

[Page 144]The Princes of the League might in this confusion, and trem­blings of Rome, have seized upon the whole State Ecclesiastick. The Duke of Modena might have gain'd the City of Ferrara, to which he hath so just pretensions. The Duke of Florence might have made him­self Master of the Duchy of Ʋr­bino, the Fees therof appertaining to his House by dotall right. The Republick of Venice might have vindicated those outrages which have bin so often offer'd her upon her confines. Lastly, those col­leagu'd Princes might have re­deem'd from Papall tyranny the unhappy vassals throughout all the Roman dominion.

Now the omnipotent Majesty [Page 145] saith, since these Princes cannot husband the opportunity which Heaven offreth them, I decree for the punishment of their irresolu­tion, that the setling of peace be prolong'd, and that in the interim, Ʋrban have means by a new breach of faith to work upon their credulity. So the counsels of Hell joyning with the Decrees of Heaven, Vrban the eight, by the mediation of Cardinall Spada (sword) found a way to spin out the busines at length, and to amuse the Duque, till his Troops (which could not be idle) being diminished by these dead delayes, he was inforc'd to abandon the enterprise, having reap'd no other fruit by this march, but the glory [Page 146] to have displayed his colours al­most in the face of Rome.

In this case I left the affairs of Italy, when to stay no longer on Earth, I re ascended to Heaven, whither I came in a fit conjun­cture of time, for amongst those bliss'full spirits it was discours'd, that a proposition was made in Rome, to lay hands upon Sixtus his Tombe, every one conclu­ding, that these garboiles would much redound to the expence of the Church, and consequently, to the exhasting of Peters patrimony. And Saint Peter concurring in the same opinion with the rest, went one day before the Lord with his hand upon his cheek, crying out, oh Sir, The Barberini who have [Page 147] unsheath'd the Ecclesiastick sword, in lieu of hurting the Enemy, have hit me upon this eare, wherunto the Lord said, that he understood well what he alluded unto: The time was, that Peter with the armes of the Church cut off Mal­chus his eare, and now it is not to be wondred at, if to fulfill the Law of retaliation, the Barberini with the same armes, cut off a member of Saint Peters; this being said, the Lord turn'd to­wards me, and commanding me to him, said, I intend now to come to the expedition of the Spouse, therfore go and retrieve Paul, and tell him from me, that he consigne the Processe to you, which he hath already framed, which you shall [Page 148] cause to be publish'd, that in case she will defend her self, she may produce her proofs; Let Paul in the interim continue his sojourne on Earth, and make an inquisition upon all cloyster'd Regulars, that when the Divorce is granted, the world may know who are spu­rious, and who are my true and le­gitimat children.