RELIGION having a great power over the spirit of Man, and an in­comparable force thereupon to produce effects extraordinarie; some men embrace it with sin­ceritie of affection as a way lead­ing to true felicitie: but others esteeme more of it for the generall profit which redounds from it to humane societie, then for any other excellence dis­cerned in it. Princes, and sage Polititians are of this latter sort of men, giving reverence to it for the [Page 2]commoditie which they receive from it; as well knowing by experience of all ages, that there is no­thing more proper to preserve men in concord, and render the people obedient to the higher Powers. Therefore the most advised and reserved Princes, though in their souls they make no account of Re­ligion, yet in appearance they alwayes endeavour to seeme extreamly religious, and inflict exemplary punishment on such as attempt any thing against the puritie of it: foreseeing with great prudence, that it is impossible any alteration of Religion should happen without trouble and distraction in the State. And indeed in these latter times we see those States and Realms which have prevented di­visions of Religion have maintained themselves in peace and tranquillitie, as Italy, and Spaine: where­as in others on the contrary where the introducing of new opinions has divided the people, there con­sequently Arms have been taken up by one against the other; witnesse France and Germany. And though some Countreys have undergone change of Reli­gion without interruption of their Repose; yet if we examine the reason of it, we shall find the said change to have sprong from some extraordinarie cause, rather then from diversitie of opinion a­mongst the people The separation of England from [Page 3]the Church of Rome was not caused so much by the desire of reforming Religion, as from animosities conceived by Hen. 8. against the Court of Rome, by reason of its difficult consenting to the dissolution of his marriage with Katharine of Castile. And though under Edward his Sonne the Reformation was received by publick consent of the whole Realme, it was grounded upon the same cause, and no obstinate opinion of new doctrine; for under the Reigne of Queen Mary the Kingdom was as easily reconciled to the Church of Rome again, as it had been separated before. Queen Elizabeth being come to the Crown, and her interests swaying her to fa­vour the Reformation, she found her people as far disposed to embrace it as they had been forward to reject it, in her Sisters time; and so the length of her Reigne bringing in a permanence of form, she so well establisht it, that it hath since firmly continued under her Successors IAMES and CHARLES. But forasmuch as this Reformation (as has been said) was induced more for interest of State, and to deli­ver that Kingdom from the Popes yoke, then for love of new Opinions: therefore the English did not so ingage themselves to those particular Opini­ons, but that they have since set themselves to re­form the abuse of Religion by reducing themselves [Page 4]again to the old practise of their fore-fathers. Ne­verthelesse this Realm is so perversly addicted to maintain its own resolute opinion of excluding the Popes Authority, that this hath been the cause, why the Catholicks (who for the first 12. yeers conformed themselves to the policie introduced in­to the Church of England) have since separated themselves from it; and to testifie their uniting to the Pope, have refused to frequent the Protestant Churches, and thereby have framed One partie in that State England being so divided into Prote­stants and Catholicks, a considerable number of people by reason of the warres in France and the Netherlands, retired into it from those Countreys with their Preachers; and being seasoned and ini­tiated with the doctrine of Calvin, they judged the English Reformation but imperfect, and so refusing submission to that form of policie, by this meanes they constituted a third partie, named Puritanes. These Three factions are still at this day in sway. That of the Puritanes is the most potent, consist­ing of some Bishops, all the Gentry and Commi­naltie. That of the Protestants is composed of the King, almost all the Bishops, and Nobilitie, and be­sides of both the Vniversities. The Catholicks are the least in number, yet make up a partie in that [Page 5]State sufficiently considerable, because the body of them is composed of such of the Nobilitie as are most rich, powerfull, and strong in alliance, and of no small number amongst the inferiour sort. Now these three Factions in Religion, though they all op­pose one another, yet the hatred of Protestants against Puritanes is greater, then against Catho­licks, and that of Catholicks is greater against Pu­ritanes then Protestants; and that of Puritanes is greater against Catholicks then Protestants. And thus both Catholicks and Protestants do very easi­ly combine together for the ruine and rooting out of Puritanes: and were it not for the interests of some great ones at Court, who serve themselves by pretext of Religion to attain to their own ends, and thereupon to win their attendance have recei­ved them into protection, it would be no hard matter to suppresse, and quell the Puritanes. The Realm being in this condition there is happened a discord amongst Catholicks which has distracted them also into Factions, the occasion whereof was the pretended jurisdiction of D^r. Smith an English­man Bishop of Chalcedon, contesting for the power of Ordinary over all England: in which he was a­betted with the favour of al the secular Clergy, and all Catholicks adhering to them. The Regulars [Page 6]hereupon and more especially the Iesuites; opposed themselves, & wrote divers books both scandalous and prejudiciall to the power of Bishops: all which have been censured and condemned by the Vni­versity of Paris: and Peter Aurelius a Doctor there has written very learnedly in confutation of the said books. But this did little avail to the appeasing of the difference, it did exasperate rather the Regu­lars, so that they raised such persecution against the said Bishop, that he was faine to flye out of Eng­land into France, and there he is still residing. And since his retreat the dissention is grown more fierce, insomuch as the Pope taking notice thereof, and desiring to apply some convenient remedie, and yet not cleerly discerning the truth of those affairs, so as they were disguised by the cunning and subtilty of each party: He then resolved to send over some person by whose presence upon the place he might be best informed of the truth for the applying of some expedient to those broyls. Thus in the year 1634. his Holinesse did dispatch into England Sig­nior Gregory Panzani, a Doctor in Law and Romish Priest, and by his papal Brief dated the 10 of Octo­ber of the same yeer, directed to the English Cler­gy and Catholicks, he required and commanded credence to be given him in whatsoever Signiour [Page 7] Panzani on his part should expose to them. Cardi­nall Fran Barbarini also to accompany his Holines Brief, sent a Letter of his own to the said Catho­licks and their Clergy, with which and his Instru­ctions Signior Panzani arrived at London the 25. Decemb. 1634 where he saluted the Queen, and afterwards the King also who received and treated him with much kindnesse, telling him that He was very welcome: yea His Majesty remained un­covered during all the discourse, & entertainment. He did also desire conference with the Archbishop of Canterbury, but was put off and procrastinated therein from day to day: so that at last He departed the Kingdom without any speech had with him. From his arrivall at the time of his abode in Eng­land He much applyed himself to Secretary Winde­bank, and the Lord Cottington, presuming by the meanes of the one to maintaine himself in the fa­vour of the Archbishop and his party, and by the other to avoid the hatred of the contrary side. By meanes of a Friend of his He indeavoured to sound some of the English Doctors of the Archbishops Adherents, whether or no the King would permit the residing of a Catholick Bishop of the English Nation to be nominated by His Majesty, and not to exercise his function, but as His Majesty should [Page 8]limit. This Proposition was not very pleasing, yet after better advisement they answered, that Seig­niour Panzani should first declare, whether the Pope would allow of such a Bishop to be design­ed as did hold the Oath of Allegiance lawfull, or at least would tolerate the taking thereof by the Catholicks. In this Seignior Panz. would not declare himself, excusing it for want of Commis­sion, and so that Treatie was interrupted. Never­thelesse to his intimate friend on the second of Octob. 1635. he declared privately that the Pope would never admit any man to govern as Bishop that should favour the Oath of Allegiance or fi­delitie: yet as to the said Oath, some Divines of the Archbishops party, told the forenamed friend of Panzani, that forasmuch as Catholicks former­ly would not take the said Oath of fidelity, be­cause they beleeved it preiudiciall to the Popes authority, and that the Pope might not complain, that the taking of the said Oath was contrary to two of his Briefs prohibiting the same: The King did declare that he did intend no prejudice to the Popes Spirituall Authoritie by the said Oath, nor require therein any other fidelity from his Sub­jects then such as God and Nature obliged them to. And this will and intention of the King [Page 9]should be published to all Catholickes, at such time as the Oath should be presented. The Court of England, and the Prelates, with much zeale and passion, sought to procure a tolera­tion of the said Oath from the Pope; alleadg­ing, That if it were in the Kings power to change it; He would retrench all such words, as seemed opposite to his Holinesse Authority: But the same being conceived, and enacted so­lemnly in Parliament: to change, it was beyond the Kings power; yet the explication appertai­ned to His Majesty, what the intendment there­of should be; and so by a Declaration His Ma­jesty would cleere, That He intended no preju­dice to the Pope. On the contrary, Panzani re­plyed; That the Oath containing some formall Termes, contrary to the Authority due to his Holinesse, and the intention of the Parliament; being to oblige Subjects to such fidelity as was due to Princes only; the King ought to change the said Oath, and put in such termes as He plea­sed; so long as He altered not the Parliaments intention. Whereupon; We are to consider deli­berately, the different intentions of these two Courts. That of Rome, in perpetuall pursuance [Page 10]of its old pretences, is more solicitous and labo­rious to reverse and destroy the said Oath, be­cause the same seemes contrary to its temporall Grandour, than to extirpate such heresies as that Real [...]e is infected with. But the aime of the English Court is to procure either an ap­probation, or toleration of the Oath from Rome, out of hope to effect thereby a reconci­liation betweene both Courts; yet not inten­ding to effect the same without verie great ad­vantage, and that in things contrarie to the maximes of Rome, to which that will never accord. As for example, to get permission that Catholikes may indifferently frequent Protestant Churches; That the Papall power and dignitie shall be confessed to be only of humane right, &c. And that which per­swades the Court of England, that the Pope may grant his approbation to the Oath, is; be­cause it seems that many of the Catholike Do­ctors, notwithstanding any Briefs of the Pope to the contrarie; have maintained the lawful­nes of it, both with their tongues & their pens. As to a reconciliation between the Churches of England and Rome, there were made some [Page 11]generall propositions and overtures by the Arch-Bishops Agents, they assuring that his Grace was verie much disposed there­unto, and that if it was not accomplisht in his life time; 'twould prove a work of more difficultie after his death, that in verie truth for the last three yeares, the Arch-Bishop had introduced some innovations approaching the rites and formes of Rome; that the Bishop of Chichester, a great con­fident of his Grace, and the Lord Treasu­rer, and eight other Bishops of his Graces partie, did most passionately desire a re­conciliation with the Church of Rome; that they did day by day recede from their antient Tenets' to accommodate with the Church of Rome; That therefore the Pope on his part ought to make some steps to meet them, and the Court of Rome remit something of its rigour in doctrine, o­therwise no accord could be. And in ve­rie deed, the Vniversities, Bishops, and Divines of this Realme, doe daily em­brace Catholike opinions, though they [Page 12]professe not so much with open mouth; for seare of the Puritans. For example; They hold that the Church of Rome is a true Church; That the Pope is superior to all Bishops; that to him it appertaines to call generall Councels; that it is lawfull to pray for the soule of the departed; that Altars ought to be erected of stone. In summe; that they beleeve all that is taught by the Church; b [...]t not by the Court of Rome.

There was likewise an English Doctor, that told Panzanies forementioned friend; that the King did approve of Auricular Confession, and was willing to introduce it; and would use force to make it received; were it not for feare of sedition amongst the people.

These affaires being so disposed; and the Overture of a peaceable Reconciliation, so mature, for the treating of the same. Sig. Pan­zani was advised to speake no more of the establishment of a Catholicke Bishop in England; that being so odious to the Pre­lates there: but to procure from the King [Page 13]permission for a Nuntio or Agent, from the Pope, to be addressed to the Queene; which without any bruit, might reconcile the two Courts.

And Panzani's forementioned friend did communicate the same to a personage, which had many friends about the King: so that this expedient was proposed to the King; and by Panzani himselfe to the Queene.

The King entred into deliberation upon it, with some of His most intimate Councel­lors; who did approve thereof: upon con­dition, That he that should be sent from the Pope should be no Priest.

The King also, to stop the mouthes of murmurers, when this should be publicke­ly rumored, said in the presence of many: Why may not I aswell receive an Embassa­dor from the Pope, as I doe from other Ca­tholicke Princes? And an other time; I can now reconcile my selfe to the Church of Rome with much advantage.

This affaire being so established by Pan­zani further, to cover his designes; and to affoord some satisfaction; both to the Po­pish Clergy, and Regulars of England: And to testifie his care of the maine businesse, for which he was sent over; he did procure some accord betwixt the Seculars & Regu­lars, by common consent, upon the 22. Nov. 1635. where the Iesuites alone would not come in.

Since that time Panzani did apply him­selfe to court the amity of the Bishops, and Clergy of England; and particularly, of the Bishop of Chichester; to whom he was pre­sented by his old friend: by whom he did also caresse others; injoyning his said friend to make promise of Cardinalships, to such as lived unmarried; and of pensions, to such as aspired not thereunto.

As to affaires of the Civill State; the said Panzani hath used incredible diligence to discover the passions, inclinations, and de­pendances of the Kings Councellors; espe­cially, [Page 15]of such as are well affected to Spaine; and to discerne the inclinations of the Pre­lates, and the meanes of gaining and assu­ring them: as also all the Officers of the Princes House, whose nameshee has all ta­ken, and entred in his memoriall.

In the month of Iuly 1636. there arrived in England as the Popes Resident, Seig­nior George Con a Scottish man, Secreta­rie for the Latine tongue to Cardinall Bar­barini, who was most kindly entertained by the King, Queene, and all the Court: and having great acquaintance and friends; hee made much more noyse and bruit, than Panzani had done, by giving and recei­ving visits from a great number of the Nobilitie. Yet there is little evidence that hee shall advance the affaires of religion better than Panzani, because of the diffi­dence of the English, to whom he seemes a more cunning vulpine man. And though the report is, that hee is insinuated into the hearts of the Iesuites, (who now [Page 16]governe the best families of England) yet there is little hope of profit by that means; because if the Court perceive this com­plyance; it may diminish the good opi­nion which is now conceived of him. For both the Arch-Bishop and Bishop of Chichester have said often; that there are but two sorts of persons likely to impeach and hinder reconciliation, to wit, Puritans amongst the Protestants, and Iesuites a­mongst the Catholikes.

Out of this Discourse it may bee infer­red (if it be lawfull to make judgement of things future by things past) This Realme so divided into so many factions in matter of religion, and that of the Catholikes en­creasing daily by the countenance of the King, will in time (as is to be feared) be troubled and torne with civill wars, which cannot faile amongst so many parties, when some Heads shall once appeare to them, and such will soone bee found amongst the Kings children.