EUROPAE SPECULUM. OR, A VIEW OR SURVEYED OF THE STATE OF RELIGION in the Western parts of the World.  
Wherein the Roman Religion, and the pregnant policies of the Church of Rome to support the same, are notably displayed: with some other memorable discoveries and memorations,  
Never before till now published according to the Authors Original Copy.  Multùm diuque desideratum. 
Hagae-Comitis.  
1629.   

THE WELLMEANING PUBLISHER HEREOF TO THE UNDERSTANDING READER, of what rank or degree soever.  
WHereas not many years past, there was published in print, a Treatise entitled, A Relation of Religion of the Western parts of the World, printed for one Simon Waterson, 1605. without name of Author, yet generally and currently passing under the name of the learned and worthy Gentleman Sr Edwin Sandys Knight; Know all men by these presents that the same Book was but a spurious stolen Copy; in part epitomised, in part amplified, and throughout most shamefully falsified & false printed, from the Author's Original: In so much, that the asme Knight was infinitely wronged thereby: and as soon as it came to his knowledge, that such a thing was printed, and passed under his name, he caused it (though somewhat late, when, it seems, two Impressions were for the most part vented) to be prohibited by Authority; and as I have heard, as many as could be recovered, to be deservedly burnt, with power also to punish the Printers: And yet, nevertheless, since that time, there hath been another Impression of the same stolen into the world. Now, those so adulterate Copies being scattered abroad, & in the hands of some men, I (whoever I am) though living here in these Transmarine Batavian Belgic parts, yet studious of the truth, and a lover of my Country; and having obtained by a direct means, of a dear friend, a perfect Copy, verbatim transcribed from the Authors Original, and legitimate one, of his own hand-writing, have thought good to publish it unto the world; first, for the good of the Church; secondly, the glory of our English Nation; thirdly, for the fame of the ingenuous & ingenious and Acute Author, a Gentleman, who (as I have been most credibly informed) hath (heretofore) deserved right well of his Country, in service of the Prince of Orange, & the Lords the State's general, his Majesty of England's fa●t friends and Allies, yet etc. And lastly, that the world may be no longer deprived of so rare a jewel, in its own lustre, nor abused by the other counterfeit-one, before named.  
It may be, I hereby shall incur some dislike from the learned Author, (if He be yet living,) who haply in his modesty, and for some other causes best known unto himself, (for some writers love not to have their labours published in their life time) hath so long obscured and suppressed his pregnant view, from the world's public view, farther than now and than by communicating it unto his friends, such as importuned him to have it copied out: And certes; though I profess to honour him with all my heart, yet I think it better, he be herein displeased, than the world longer wronged, and withal hoping however, that he will candidly construe it to be but amoris error.  
I cannot see how any else should be offended hereat, but such as are sworn slaves to their Lord God the Pope; whose Roman kingdom, and Babylonian tottering tower, hath such a blow given it hereby, as I know but few of such force; and not many such blows more, will make the same Kingdom and Tower fall down to the ground, with utter desolation. As for the Arminians, when this Treatise was written, that sect, was either in the shell, or the cradle, and their mongrel and squinteyed Divinity s●arce known, or v●nted to the world: yet they haply will be offended hereat, because savouring of the Orthodox truth, and let that sect so be: But if there chance to be any other moderate Christian offended hereat, of such I humbly▪ crave pardon.  
Read it therefore, beloved Reader, for thine own solace, and much good mayst thou learn & reap thereby; giving God the glory, the Author his deserved due praise, and me thankes (if thou canst afford me any) for my honest endeavour herein, for thy benefit.  
From the HAGH in HOLLAND. Vale in Christo, & fruere.   

THE CONTENTS, OR THE several Heads (which may serve in steed of Chapters) contained in this Treatise.  

THe Preface, containing the scope of all. page 1  
Of the Roman Religion. p. 3  
Of the Superstitions & Ceremonies of the Church of Rome. p. ibid.  
Of their Honour to Saints and Angels, p. 4  
Of their Liturgies, p. 7  
Of their Sermons, p. ibid.  
Of their Penance and Confession, p. 10  
Of their Life and Conversation, p. 17  
Of their Lent, p. 20  
Of their Ecclesiastical Government, p. 23  
Of their Head assertions, p. 24  
Of their Means to strengthen them, p. 29  
Of their Ways to ravish all affections, and to fit each humour, p. 34  
Of their particular Projects, Monarchies, and Princes Marriages, p. 37  
Of their Dispensing with Oaths, p. 42  
Of the Greatness of the House of Austria, p. 46  
Of the Adulterous or rather Incestuous Marriages of Austria and Spain, p. 49  
Of the Nobility, and their Confession, p. 50  
Of the Choice of their Cardinals, p. 51  
Of their Variety of Preferments, p. 53  
Of the Clergy and their Prerogatives, p. 55  
Of the Multitude of their Religious Orders, p. 57  
Of their Providing for Children, p. 58  
Of their Nunneries, p. 59  
Of their Multitude of Hearts and Hands, Tongues and Pens, p. 63  
Of their Readiness to undertake, and Resoluteness to execute, p. 66  
Of their Very Multitude of Friars ready to be put in Arms, p. 67  
Of their Spiritual Fraternities, p. 72  
Of the Policies of the Papacy against their enemies; and of their persecutions, confiscations, tortures, massacres and hostility, p. 73  
Of the Reformers o● Protestant's Preaching, p. 77  
Of their well Educating of Youth, p. 80  
Of their Offers of Disputation, p. 85  
Of their Discovery of Blotts, p. 88  
Of their Histories and Martyrologies, p. 96  
Of the Policy of Papal News, p. 100  
Of their utter Breach, p. 104  
Of their excluding of all access of the Religion, & of their Inquisition, p. 111  
Of their locking up the Scriptures, p. 114  
Of their concealing the Doctrines and Opinions of the Reformation, p. 117  
Of their notorious Lies of England, and of Geneva, p. 119  
Of Papal Purging of Books, and of their Indices Expurgatorij, p. 126  
Of the present state of the Papacy, and their peculiar Dominions, p. 132  
Of the Pope's sucking from Foreign Parts, p. 137  
Of the Clergy under the Papacy, p. 144  
Of the Pope himself and His Election, p. 146  
Of the Pope present, his race, name, and life, p. 149  
Of the Nations which adhere unto the Papacy, especially Italy, p. 156  
Of the lives of the Italians, p. ibid.  
Of Spain, p. 163  
Of Germany, p. 169  
Of the Low-Countries, p. 176  
Of France, p. ibid.  
Of Lorraine and Savoy, p. 186  
An Estimate of the strength of the Papacy. p. ibid.  
What Unity Christendom may hope for, p. 194  
Of Unity of Charity, p. 196  
Of Unity of Authority, p. 199  
Of Necessity pressing to Unity, p. 206  
Upon what ground the Pope suffereth Iewes and Grecians in Italy, p. 216  
Of the jews Religion and usage, p. 222  
Of their Conversion in Italy, p. 227  
Of the Greek Church, and their Religion, p. 233  
Of their Liturgies, p. 238  
Of their Government, p. 240  
Of their Lives, and of the Muscovites, p. 242  
The Conclusion, touching only the Churches Reform, p. 247    

THese Heads only were not collected in the Authors Copy, but done for the ease and better benefit of the Reader. And if any nevertheless shall find any ambiguity or obscurity in the ensuing Work, let them know that the Authors original was not in all places precisely printed with commas, colons, semicolons and periods: & the Transscriber followed punctually the Author. And for Typographicall errata, (as few or no Books scape without some) The Publisher hereof hath collected the most material to be amended as followeth;   

A VIEW OR SURVEYED OF THE STATE OF RELIGION IN THE WESTERN PARTS OF THE WORLD, ANNO, 1599  

TO THE MOST REVEREND FATHER IN CHRIST JOHN WHITGIFT ARCH. B: OF CANTERBURY.  
MY singular good Lord. Having finished now almost my intended course of traveil, & drawing withal towards the expitation of the time praefined thereto: coming to cast uppe as it were the short accounts of my labours, employed chief (as was from the first my principal dessein) in viewing the STATE OF RELIGION in these Western parts of the World, and the divided Factions and Professions thereof; with their differences in matter of Faith, in ●●e Exercises of Religion, in Government ecclesiastical, and in Life and conversation: what virtues in each kind eminent, what eminent defects, moreover in what terms of opposition or correspondence each stands with other; what probabilities, what policies, what hopes, what jealousies, are found in each part for the adva●ncing thereof; and finally, what possibility and good means of uniting at leastwise the several branches of the Reformed professors, if unity universal be more to be desired than hoped, in such bitterness of minds, and equality of forces, as leaveth on neither side either disposition to yield, or doubt to be vanquished: In the midst of these thoughts the great place which your Grace holdeth in our Church and Commonwealth next under her Majesty did advise me in duty, as great worthiness joined with favour towards myself in particular did press me in humble and serviceable affection to yield unto your Grace some account of those my traveils in that kind; not intending to deliver a full report of all those points, which would too much exceed the proportion of any Letter to write, and perhaps of your Grace's leisure also to read; but restraining myself chief to such parts and places, as may seem most necessary for our Country to be known, and give your Grace also in likelihood most content in recognising them.   

THE Roman Religion, which of all other Christian, I suppose to have most manifoldly declined and degenerated from the truth and purity of that divine Original once so well published and placed amongst them; as having in those middle times when there were none to control them, light into the hands and handling of such men as made their greatness, wealth, and honour, the very rules whereby to square out the Canons of Faith, and then set Clerks on work to devise arguments to uphold them, seems notwithstanding at this day not so corrupt in the very doctrine, as in Schools they deliver it, and publish it in their writings; where manifold opposition doth hold them in awe, and hath caused them to refine it; as it is in the the practice thereof, and in their usage among themselves; wherein they are as gross in a manner as ever: so that sundry whom the reading of their books hath alured, the view of their Churches hath averted from their party.  
For to omit the endless multitude of Superstitions and Leremonies enough to take up a great part of a man's life to gaze on and to peruse; being neither uniform in all places, as some would pretend, but different in diverse Countries: an huge sort of them are so childish also and unsavoury, that as they argue great silliness and rawness in their inventours, so can they naturally bring no other than disgrace and contempt to those exercises of Religion wherein they are stirring.  
And to restrain myself in this part especially to Italy, where the Roman Religion doth principally flourish; the communicating Divine Honour to Saints and Angels, by building Churches, erecting Altars, commending Prayers, addressing vows unto them; by worshipping their Images, going in Pilgrimage to their Relics, attributing all kind of miracles both to the one and other; hath wrought this general effect in those parts that men have more affiance and assume unto them a greater conceit of comfort in the patronage of the Creatures and servants of God, than of God himself the Prince and Creator. And touching the blessed Virgin the case is clear, that howsoever their doctrine in Schools be otherwise, yet in all kind of outward actions, the Honour which they do her, is double for the most part unto that which they do our Saviour: where one doth profess himself a Devoto or peculiar servant of our Lord; whole towns sometimes, as Sienna by name, are the Devoti of our Lady.  
The stateliest Churches are hers lightly, and in Churches hers the fairest Altars; where one prayeth before the Crucifix, two before her Image, where one voweth to Christ ten vow unto her; and not so much to herself, as to some peculiar Image, which for some select virtue or grace together with greater power of operation of miracles they chief serve, as the glorious Lady of Loretto, the devout Lady of Rome, the miraculous Lady of Provenzano, the Annunciata of Florence; whose Churches are so stuffed with vowed presents and memories, that they are fain to hang their Cloisters also & Churchyards with them. Then as their vows are, such are their pilgrimages. And to nourish this humour; for one miracle reported to be wrought by the Crucifix, not so few perhaps as an hundred are voiced upon those other Images. Yea their Devils in exorcism are also taught (for who can think otherwise?) to endure the conjuring of them by the name of God and the Trinity without trouble or motion; but at the naming of our Lady to toss and torment; as feeling now a new force of an unresistable power. Neither will I omit this no less certain, though less apparent; where one fasts on Friday, which they count our Lord's day in devotion to him; many fast the Saturday; which there they count our Lady's day; and in devotion to her. In all which the people do but follow their guides, who as in the admeasuring of devotions by tale on beads, they string up ten salutations of our Lady to one of our Lords prayers, so themselves also in their Sermons make their entrance with an Ave Marie, yea and the solemnest divine honour which I see in those parts, and which being well used were to be highly renowned and recommended to the imitation of all worthy Christians; namely, that thrice a day, at sunrise, at noon, and sunset, upon the ringing of a bell, all men in what place soever they be, whether, Field, Street, or Market, kneel down and send up their united devotions to the high Court of the world: This honour is by them intended chief to our Lady, and the devotion advised is the Aue Marie, and the Bell which rings to it hath also that name. And lastly their chief preachers do teach in Pulpit, that the Church doth very well whatsoever is found in Scripture spoken of Christ the Son of God to apply it to our Lady also, being the daughter of God: that it is the opinion of a learned man and not contrary to the Catholic Faith, that though ADAM had not sinned yet Christ should have been incarnate to do our Lady honour; that all the Angels and Saints of Heaven are vassals unto them both, and cast down their crowns at the feet of both, and present men's supplications kneeling unto both; that our bond of duty and thankfulness must needs be exceeding to her; seeing it may be said after a sort, that Man is more advanced in her than in in Christ himself, seeing in Christ the nature of Man is exalted only, in our Lady, the very person also, which Christ hath not; Finally, that nothing passeth in Heaven without her express consent, that the style of that Court is Placet Domin●: yea they are taught that matters of justice come more properly from him, and expeditions of Grace from her; and that some rare holy men have seen in vision, that certain whom Christ would have condemned, yet in regard they were her servants by her intercession have been absolved; so that no man need marvel if this doctrine and practice have diverted the principal streams of affiance and love, from him, who had the only right unto them; and turned them upon those, unto whom neither so great honour is due, nor so undue honour can be acceptable.  
Their Liturgies being not understood by the people, are not able to hold them with any spiritual content. For supply whereof, they confine them to the chamming of their beads in the mean season: which being so unsavoury a food as it is (and they use it accordingly) when they are weary of it, they entertain the rest of the time with talk and mirth, (which the Priests also themselves at their leisure forbear not,) not forgetting yet to show devotion at certain pauses by Spirits; wherein their outward gestures are decent, reverend, significant. Howbeit I suppose in general I may truly say, that the Roman Catholics are the most irreverent and wand'ring at Divine Service that a man shall see any where, (the jews only excepted; who are in that kind in all places incredibly intolerable:) though on the other side that honour is to be yielded the Italian Nation, that he is naturally not undevout were his devotion well guided and duly cherished, and not starved and quenched in the dark mist of a language, where he neither understandeth what is said to him, nor yet what himself saith.  
The best part of their exercises of Religion are their Sermons: wherein much good matter both of faith and piety is eloquently delivered, by men surely of wonderful zeal and spirit, if their interior fervour be correspondent to their outward vehemence. Howbeit they are sometime mingled with so palpable vanity, that besides other poverties, as forced allegories and unnatural interpretations, wherein they are frequent, even those Legends of Saints and tales at which children with us would smile; are there solemnly hystorized in their Cathedral Pulpits. But certainly what religiousness soever is in the people's minds may wholly or chief be attributed to their Sermons, whereto the better disposed people do very diligently resort: their Service being no other than as a lamp put out, which bringing no light at all to the understanding, can neither bring any due warmth to the affection, the one being inseparable from the other: and were it not that their music, perfumes and rich sights, did hold the outward senses, with their natural delight; surely it could not be but either abandoned for the fruitlesness or only upon fear and constraint frequented.  
This one thing I cannot but highly commend in that sort and order; they spare nothing that either Lost can perform in Enriching, or skill in Adorning the Temples of God, or to set out his service with the greatest pomp and magnificency that can be devised, wherein notwithstanding it were to be wished that some discreeter men had been the contrivers and Masters of their Ceremonies, to have affected in them more stateliness, reverence and devotion, and to have avoided that friarly busy baseness and childishness which is now in them predominant. And although I am not ignorant that many men well reputed have embraced the thrifty opinion of that Disciple, who thought all to be wasted that was bestowed on Christ in that sort, and that it were much better employed upon him in the poor, yet with an eye perhaps that themselves would be his quarter Almoners: notwithstanding I must confess it could never sink into my heart, that in proportion of reason, the allowance for the furnishing out of the service of God should be measured by the scant and strict rule of mere necessity, (a proportion so low, that nature to other most bountiful, in matters of necessity hath not failed no not the most unnoble Creatures in the world;) and that for ourselves no measure of heaping, but the most we can get; no rule of expense, but to the utmost pomp we list; or that God himself had enriched this lower part of the World with such wonderful variety of things beautiful and glorious, that they might serve only to the pampering up of mortal man in his pride; and that the service of the high Creator Lord and Giver, (the outward glory of whose higher palace may appear by the very lamps which we see so fare off burning so gloriously in it,) only the simpler, base, cheaper, less noble, less beautiful, less glorious things should be employed: especially seeing even as in Prince's Courts, so in the service of God also, this outward state and glory being well disposed, doth engender, quicken, increase and nourish, the inward reverence and respectful devotion which is due unto so sovereign Majesty and power, which those whom the use thereof cannot persuade so, would easily by the want of it be forced to confess. For which cause I must crave to be excused by them herein, if in zeal of the Honour of the common Lord of all, I choose rather to commend the virtue of an enemy, than to flatter the vice or imbecility of a friend.  
But to return to the Church of Rome, and to come to the consideration of their Penance and Confession, out of which so great good is promised to the World, and the want whereof is so much upbraided to their opposites: I must confess I brought with me this persuasion and expectation, that surely in reason and very course of nature, this must needs be a very great restraint to wickedness, a great means to bring men to integrity and perfection; when a man shall as it were daily survey his actions and affections, censure with grief, confess with shame, cure by counsel, expiate with punishment, extinguish with firm intent never to return to the like again, whatsoever hath defiled or stained his soul. Neither doubt I but it had this fruit in the first institution and hath also with many at this day; yea and might have been perhaps better restored in Reformed Churches to his primitive sincerity, than utterly abolished, as in most places it is. Notwithstanding, having diligently searched into the menaging thereof in those parts, I find that as all things whereof humane imbecility hath the Custody and government, in time (decaying by unsensible degrees) fall away from their first perfection and purity, and gather much soil and dross in using; so this as much as any thing.  
For this point of their Religion, which in outward show carrieth a face of severity and discipline, is become of all other most remiss and pleasant, and of greatest content even to the dissolutest minds the matter being grown with the common sort to this open reckoning; what need we refrain so fearfully from sin, God having provided so ready a means to be rid of it when we list again? Yea, and the worse sort will say, when we have sinned we must confess; and when we have confessed we must sin again, that we may also confess again, and withal make work for new Indulgences and jubilies: making account of Confession as professed drunkards of Vomiting: Yea, I have known of those that carry a show of very devout persons, who by their own report, to excuse their acquaintance in matters criminal, have wittingly perjured themselves in judgement, only presuming of this present and easy remedy of Confession: and other of more than ordinary note among them, who when their time of confessing was at hand, would then venture on those actions which before they trembled at; as presuming to surfeit by reason of neighbourhood with the Physician: which Physician also himself is perhaps more often infected by the noisome diseases which his patient discloseth, than the patiented any way bettered by the counsel which the Physician giveth; though this should be the very principal virtue of that act. But this must be granted to be the fault of the people▪ yet a general fault it is, and currant with small controlment.  
Howbeit neither are the Priests or Pope to be more excused perhaps in their parts. The Priests will tell the penitents that God is merciful; that what sin soever a man committeth, so long as he continueth in the Church, and is not a Lutheran, there is good remedy for him. And for Penance, it consisteth ordinarily, but in Ave-maries' and Paternosters, with some easy alms to them that are able, and some little fasting to such as are willing; yea I have known, when the penance for horrible and often blasphemy, besides much other lewdness hath been no other than the bare saying of their ●eads thrice over; a matter of some hours muttering, and which in Italy they dispatch also as they go in the streets, or rid business at home; making no other of it, that as it is, two lips and one fingers work. But were the penance which the Priests enjoin never so hard and sharp, the holy Father's plenary pardon sweeps all away at a blow. Now of these they have granted (and this man especially) so huge a number, that I ween there are few Churches of note in Italy, which have not purchased or procured a perpetual plenary Indulgence; by virtue whereof, whosoever at certain set yearly days, being confessed, and having communicated, (o● as in some pardons having intent only to confess and communicate in time convenient) pours out his devotions before some altar in that Church, and extends his hands in alms to the behoof thereof, (which clause in all former grants was expressed, but is now left out for avoiding of scandal, but still understood and practised accordingly) hath forthwith free remission of all sin and punishment. Yea if the worst fall out, that a man be so negligent as to drop into Purgatory, at the time of his decease, (which but by very supine negligence can hardly happen:) Yet few Cities are there wherein there are not one or two Altars privileged Pro de functis, where for every Mass said a soul is delivered: and so great multitude of Artisans must needs make their ware cheap. I will not here warble long upon this untunable harsh string, neither will mention perhaps the fourtieth part of what I have seen, much less will I now rake up old rusty stuff out of the dead dust and darkness wherein time and shame hath suffered it to rest: Only for examples sake, and for verifying of what I have said, I will set down some of that which is in use at this day, which is printed on their Church-doores and proclaimed in their Pulpits.  
In the Eremitane at Padova, their Preachers very solemnly publish a grant of plenary▪ Indulgence from Baptism to the last confession, with twenty eight thousand years over for the time ensuing. The pardon of ALEXANDER the sixth for thirty thousand years, to whosoever before the Altar of our Lady with Christ and her Mother, shall say a peculiar Ave, importing that our Lady was conceived without sin, is Printed a new in Italy, and pictured in fairest sort: But these are for short times. At the Sepulchre of CHRIST in Venice, a stately representation, whereon is written, Hic situm est Corpus Domini nostri JESV CHRISTI, (yet inferring no real presence thereby, as I take it) with verses annexed of Conditur hoc tumulo; there is hanging in a printed table a prayer of St. AUSTIN, a very good one indeed, with Indulgence for fourscore and two thousand years, granted from BONIFACR the eighth, and confirmed by BENEDICT the eleventh, to whosoever shall say it, and that for every day toties quoties; which yet is somewhat worth, that in a few days a man may provide for a whole million of Worlds, if they did last no longer than this hath done hitherto. In St. FRANCIS Church at Padova I heard a Reverend Father preach at large the holy history of the divine pardon of SISA, Abomni culpâ & p●nâ, granted by Christ in person at our Lady's suit unto S. FRANCIS, extended to all such such as being confessed, and having communicated should pray in St. FRANCIS Church there of Sancta Maria de gloria Angeli; yet sending him for order's sake to his Vicar Pope HO●ORIVS that then was to pass it, with many other re-apparitions & delectable strange accidents of great solace and content to the pleasant minded believers: Which Pardon is since in larged by SIXTUS QVARTUS and QVINTUS (who both were Franciscans) to all lay brethren & sisters that wear St. FRANCIS CORDON in what place soever. But to leave these Antiquities, but not to enlarge in Modern grants; but to restrain to one Pope of renowned fresh memory even GREGORY the thirteenth and some few of his Graces, he hath granted to the Carmine at Sienna for every Mass said there at the Altar of the Crucifix, the delivery of a soul out of Purgatory whose they list, the like to many other. To the Carmine at Padova more liberally to every one that shall say seven Aves and 7. Paternosters before one of their Altars on the anniver●ar●e Wednesday in Easter week, or else kiss the ground before the Altar of the blessed Sacrament with the usual prayers for exaltation of the Church extirpation of Heresy, and unity of Christian Princes, both plenary Indulgence for himself and the delivery of what friends soul out of Purgatory he pleaseth. To the Fraternity of the Altar of the Conception of our Lady in the Duomo or Cathedral Church at Padova confessing and communicating at their entry to that society full remission of their sins at the hour of their death, naming jesus with their mouth, (or if they cannot) with their Heart. The like ordinarily granted to other Fraternities. To every Priest so often as he ●hall say, five printed lines, importing that he will off●r up the precious body of our Saviour, so many finny years pardon. Yet will I mention one also of the grants of this Pope, among other innumerable, namely to the Friars and lay Fraternity of both Sexes of the Carmine at Sienna; for every time they are present at their solemn Processions, plenary Indulgenee for all sins past, and Seven years and seven Quadragenas or forty days over in store for the time to come, and this for ever: with extent of like Grace to all other that with their presence shall honour those Processions, but to last for them no longer than the year of jubilee. Now besides these and infinite other of this style, there are Indulgences more free, and less restrained either for time place or duty to gain them: By grant from Pope JOHN the XX.th every inclining of the Head at the naming of JESUS gets XX. years pardon: a matter in Italy no not this day unpractised. And to grace that Ceremony the more, I have heard sundry of their renowned Divines teach in Pulpit; that CHRIST himself on the Cross bowed his head on the right side, to reverence his own Name which was written over it. All Altars of Station (which are in very great number) have their perpetual Indulgences indifferent for all times. Sundry Crosses engraven on the pavements of their Churches, have Indulgence annexed for every time they are kissed, which is so often by the devouter sex, that the hard marble is worn with it. The third and fourth Mass (as they say) of every Priest, is a preservative or ransom of his Parents from Purgatory, yea though they should be song without such intention: which causeth many wary men that would be sure from Purgatory, to make some one or other of their sons a Priest always.  
The saying of their Beads over with a meadall or other trinket of the Pope's Benediction appendent, gets plenary Indulgence, and delivers what soul out of Purgatory one pleaseth. And it is lawful for one to substitute any other medal in place of those blessed ones, which shall have like force with them. A clause of consideration, and which serveth at this day more turns than one, and theirs especially which pass over Sea with double danger. All which with many other like helps considered; I must confess for my part I am fare from their understanding, who blaze so much the severity of the Roman Religion; unless we account that a strait enclosure, which hath a multitude of posterns continually open, to let false people in and out, day and night at their pleasure: and rather incline to a contrary conceit, that praesupposing the truth of their doctrine as it is practised; for a man that were desirous to save his Soul at his dying day and yet deny his Body no wicked pleasure in his life time, no such Church as that of Rome, no such Country as Italy.  
For I must speak also somewhat of their Life and Conversation, but as briefly as may be; being a theme I take very small delight to handle, neither being of any great profit to be known. And yet is it known sufficiently to all men, and too much to some, who not content to spot themselves with all Italian impurities, proceed on to empoison their country also at their return thither: that we need not marvel if those rarer Villainies which our Ancestors never dreamt of, do now grow frequent; and such men whom they would have swept out of the streets of their Cities, as the noisome disgrace and dishonour of them, and confined to a Dungeon or other desolate habitation, do vaunt themselves now, and with no mean applause for the only gallants and worthy spirits of the World.  
But to touch so much of their lives in Italy as shall be necessary for this purpose, and rather indeed the causes than the effects themselves: it is not to be merveiled, if the glory of their Religion consisting most in outward shows, and the exquisiteness in an infinity of intricate dumb Ceremonies; if their devotions being not seazoned with understanding requisite, but prized more by tale than by weight of zeal; if as the virtue of their Sacraments, so their acts of Piety, being placed more in the very massy materiality of the outward work, than in the purity of the heart from which they proceed: It is not, I say, to be merveiled though the fruits also of conversation be like unto those roots; rather such as may yield some reasonable outward obedience to Laws than approve the inward integrity and sincerity of that fountain from which they issue.  
For although in their civil carriage one towards another they have especial good virtues well worth the imitating, being a people for the most part of a grave and stayed behaviour, very respective and courteous, not curious or meddling in other men's matters, besides that ancient frugality in diet and all things not durable, which to their great ease and benefit they still retain; and there be also among them as in all other places, some men of excellent and rare perfection: yet can it not be dissembled; but that generally, the whole Country is strangely overflown and overborne with wickedness, with filthiness of speech, with beastliness of actions, both Governors and Subjects, both Priests and Friars, each striving as it were with other in an impudentnesse therein; even so fare forth, that what elsewhere would not be tolerated, is there in high honour; what in some other places even a lose person would be ashamed to confess, there Priests and Friars refrain not openly to practise. Yea if any man forbear the like, they find it very strange and hold integrity for little better than seelinesse or abjectness. I cannot here forget the saying of an Italian Gentleman of very good quality but in faction Spanish at my first entry into Italy; namely, that the Italians were excellent men but for three faults they had: In their lusts they were unnatural; there malice was unappeasable; and they deceived the whole world: whereto as for rare Corollaries in those faculties he might have truly added, they spend more upon other than upon themselves; they blaspheme oftener than swear, and murder more than they revile or slander.  
Notwithstanding, this testimony I yield not only willingly but gladly to them, (for what joy could it be, what grief ought it not be, to the heart of any man, to see men fall irrecoverably from the love and laws of the Creator?) that at one time of the year, namely, at Lent, they are much reform; no such blaspheming nor dyrtie speaking as before; their vanities of all sorts laid reasonably aside; their pleasures abandoned; their apparel, their diet, and all things else composed to austerity and state of penitence: they have daily then their preaching with collections of alms, whereto all men resort: and to judge of them by the outward show, they seem generally to have very great remorse of their wickedness. In so much that I must confess I seemed unto myself in Italy to have best learned the right use of Lent; there first to have discerned the great fruit of it, and the reason for which those Sages at first did institute it. Neither can I easily accord to the fancies of such, as because we ought at all times to lead a life worthy of our profession, think it therefore superstitious to have one time wherein to exact or expect it more than other: but rather do thus conceive that seeing the corruption of times and wickedness of man's nature is now so exorbitant that an hard matter it is to hold the ordinary sort of men at all times within the lists of piety, justice and sobriety; it is fit therefore there should be one time at least in the year and that of reasosonable continuance, wherein the season itself, the use of the world and practice of all men, (for even the jews and Turks have their Lents although different,) the commandment of Superiors, the provision of fit means to assist therein, and in sum the very outward face and expectation as were of all things, should constrein men how wicked and reckless soever, for that time at least to recall themselves to some more severe cogitations and courses; lest sin having no such bridle to check it at any time, should at length wax headstrong and unconquerable in them: and that on the other side being thus necessarily enured for a while, though but to make a bare show of walking in the paths of virtue, they might afterwards perhaps more sincerely and willingly persist, (as custom makes hard things pleasant,) or at leastwise return more readily again unto them some other time. And verily I have had sundry times this cogitation in Italy, that in so great looseness of life and decay of discipline in those parts, it was the especial great mercy and grace of God that the severity of Lent should yet still be preserved, lest otherwise the floods of sin growing so strong and outrageous, and having no where either bound or bank to restrain them might plunge that whole nation in such a gulf of wickedness, and bring them to that last extremity, which should leave them neither hope of better, nor place for worse. Yea and was so fare from thinking the institution of Lent superfluous, or the retaining of it unprofitable; that I rather inclined to like the custom of the Greek Church, who besides the great Lent have three other Lents also at solemn times in the year; though those other neither so long, neither yet of so strict and general observation. Two things are farther to be added in the honour of Italy. Their Nunneries seem for the most part greatly reform of that they have been, and of that they still are in France and other places; where their looseness of government and often scandals ensuing, do breed them a reputation clean contrary to their profession. And the reason why the Monasteries and Convents of Friars are not reform there also, is a fear, they say the Pope hath, that over great severity would cause a great number to disfrier themselves, and to fly to Geneva in hope of more liberty, which he esteemeth an inconvenience more to be shunned than the former mischief. An other thing very memorable and imitable in Italy, is the exceeding good provision of Hospitals and houses of Piety, for Old persons enfeebled, for poor folk maimed or diseased, for gentility impoverished, for travellers distressed, for lewd women converted, for children abandoned; which the devotion of former times hath founded and enriched, and enriched, and this present age doth very faithfully and discreetly govern. And if it were not for those Houses, in the number whereof, goodliness, great revenues, and good order, I suppose Italy exceeds any one Country in the world; although it be incomparably also the richest Nation at this day of all the West, by reason of their long peace and their neighbours long wars: yet considering that the wealth there is so ill digested, and so unequally divided in the body thereof, (the infinite and ever sucking veins of their taxes and imposts carrying all the blood to the higher parts, and leaving the lower ready to faint, to starve and whither,) that it may be truly said, the rich men of Italy are the richest, and the poor the poorest things that any one Country can yield again, both which in well policed estate were to be avoided: were it not I say for those Houses alone of Piety, there would be more misery to be seen in those parts, (which all that notwithstanding is still great and excessive) than perhaps, in the poorest peaceable Country of Christendom whatsoever. Besides these Hospitals, they have also their Montipij, for free or more easy loan to the poor; seeing Italy as all other places is infected with Usury.  
But to come now to the view of their Ecclesiastical Government, not so much as it is referred to the conduct of souls to their true happiness, though this be the natural and proper end of that regiment; but rather as it is addressed to the upholding of the worldly power and glory of their order, to the advancing of their part, and overthrow of their opposites, which I suppose be the points they now chief respect: I think I may truly say, there was never yet state framed by man's wit in this world more powerful & forcible to work those effects; never any either more wisely contrived and plotted or more constantly and diligently put in practice and execution: in so much that but for the natural weakness of untruth and dishonesty, which being rotten at the heart abate the force of whatsoever is founded thereon, their outward means were sufficient to subdue a whole world. Now as in every Art and Science there is some one or few first propositions or theorems on the virtue whereof all the rest depend: so in their Art also they have certain Head Assertions, which as indemonstrable principles they urge all men to receive and hold. And those are, That they are the Church of GOD, within which great facility, and without which no possibility of Salvation: that divine prerogative granted to them above all other Societies in the world, doth preserve them everlastingly from erring in matter of Faith, and from falling from God: that the Pope Christ's Deputy hath the keys of Heaven in his custody to admit in by Indulgence, and shut out by Excommunication as he shall see cause: that the charge of all Souls, being committed to him, he is thereby made Sovereign Prince of this world exceeding in power and Matie all other Princes as fare, as the soul in dignity doth exceed the body, and eternal things surmount things temporal and seeing that the End is the rule and commander of whatsoever doth tend unto it, and all things in this world are to serve but as instruments, and the world itself but as a passage to our everlasting habitation; that therefore he that hath the sovereign menaging of this high end, and the honour to be the supreme Conductor unto it, hath also power to dispose of all things subordinate, as may best serve to it, to plant, to root out; to establish, to depose; to bind, to lose; to alter, to dispense; as may serve most fit for the advancement of the Church, and for the achieving of the Souls felicity: wherein whosoever oppose against him, whether by Heresy or schism, they are no other than very Rebels or seditious persons; against whom he hath unlimited and endless power to proceed, to the suppressing, ruining and extinguishing of them by all means, that the commonwealth of God may flourish in prosperity, and the highway to Heaven be kept safe and open for all Gods loyal and obedient people. In these points no doubt or question is tolerable: and who so join with them in these, shall find great connivance in what other defect and difference soever; this being the very touchstone at which all men are to be tried, whether they be in the Church or out of the Church, whether with them or against them. And by this plot have their wits erected in the world a Monarchy more potent than ever any that hath been before it: a Monarchy which entituling them De jure to all the world, layeth a strong foundation thereof in all men's consciences the only firm ground of obedience in the world; and such a foundation as not only holdeth fast unto them whatsoever it seizeth on, but works outwardly also by engines to weaken and undermine the state of all other Princes how great soever; and that in such sort, as by possessing themselves of the principal places in the hearts of their subjects, (as being those from whom they receive their principal good, even the happiness of their souls) to incite them upon very conscience against their natural sovereigns at pleasure and by writ of excommunication to subdue or at the leastwise greetly to shake whom they list, without fight a blow, without levying a Souldjer: and lastly a Monarchy which as it was founded by mere wit, so needeth not any thing but mere wit to maintain it, which enricheth itself without toiling, warreth without endangering, rewardeth without spending, using Colleges to a great purpose as any other can fortresses; and working greater matters, partly by Scholars, partly by swarms of Friars, than any else could ever do by great garrisons and Armies; and all these maintained at other folk's charges; for to that rare point have they also proceeded as not only to have huge rents themselves out of all foreign states, but to maintain also their instruments out of other men's devotion; and to advance their favourites under the fairest pretence of providing for Religion, to the very principal praeferments in foreign Prince's Dominions. That no man think it strange, if finding the revenue of skill and cunning to be so great, and her force so mighty, especially where she worketh upon simplicity and ignorance; they enclosed heretofore all learning within the walls of their Clergy; setting forth Lady Ignorance for a great Saint to the Laiety, and shrining her unto them for the true mother of Devotion. And assuredly but for one huge defect in their policy, which was hard in regard of their own particular ambitions, but otherwise not impossible to be avoided; that they choose their Popes lightly very old men, and withal indifferently without any restraint out of all families and nations, whereby they are continually subject to double change of government; the successor seldom prosecuting his antecessours' devises but either crossing them through envieor abandoning them upon new humour; it could not have been but they must have long since been absolute Lords of all; which defect notwithstanding so strong was their policy by reason of the force of their cordial foundation, that no Prince or Potentate ever opposed against them, but in fine even by his own subjects they either mastered him ututterly or brought him to good conformity by great loss and extremity; till such time as in this latter age the untruth of the foundation itself being stoutly discovered hath given them a sore blow; and changing in great part the stare of the question hath driven them to a reenforcement of new inventions and practices.  
Howbeit those positions being the ground of their state, and the hope of their glory, in them they admit no shadow of alteration, but endeavour still per fas & nefas even by all Means in the world to strengthen them; and among their manifold Adversaries hate them most of all other, who have laboured most in sapping of that foundation. And seeing that by reason of this bookish age, they have not that help of ignorance which in times past they had: they cast about gently to soak and settle them in men's persuasions and consciences another way. They tell men that the very grounds whereon we build on our persuasion of the truth of Christianity itself are no other than credible; that the proofs of the Scripture to be the word of God, can be no other at this day than probable only: it being impossible for any wit in the world to produce an exact necessary and infallible demonstration, either that St. PAUL had his calling from above, or that those Epistles were of his own writing; so likewise in the rest. And that the chief proof we have thereof is the testimony of the Church: a thing which even their adversaries are forced to confess. Now that this probable persuasion of the truth of Christianity doth afterwards grow into an assuredness thereof, this issueth from the inward operation of God's spirit; the gift whereof is faith: and that faith being a knowledge not of Science but of belief; which searcheth not by discourse the particular necessity of the verity of the things which are delivered, but relieth in a general upon the approved wisdom, truth and virtue of him that doth deliver them: Surely whosoever will needs have necessary proof of the several articles of his Religion doth but wittily deceive himself; and by overcurious endeavour to change his Faith into science, but lose that which he seeks to perfect. If then without faith no possibility of salvation, surely needs must this be the highway to perdition. Now seeing that Christianity is a doctrine of faith, a doctrine whereof all men even children are capable, as being to be received in gross, and to be believed in the general; the high virtue whereof is in the humility of understanding, and the merit in the readiness of obedience to embrace it, (for these have been always the true honours of faith,) and seeing the outward proofs thereof are no other than probable, and of all probable proofs the Church's testimony is most probable: What madness for any man to try out his soul & to waste away his spirits in tracing out all the thorny paths of the Controversies of these days, wherein to err is a thing no less easy than dangerous, what through forgery abusing him, what through sophistry beguiling him, what through passion, partiality, and private interest transporting him; and not rather to be take himself to the high path of truth, whereunto God and Nature, reason and experience, do all give witness, and that is to associate himself unto that Church, whereunto the custody of this Heavenly and Supernatural truth, hath been from Heaven itself committed? So that two things only are to be performed in this case; to weigh discreetly which is the true Church: and that being found, to receive faithfully and obediently without doubt or discussion whatsoever it delivereth.  
Now concerning the first point, some doubt might be made if there were any Church Christian in the world to be shown, which had continued from CHRIST'S time down to this age without change or interruption, theirs only excepted.  
But if all other have had either their end and decay long since, or their beginning but of late; If theirs being founded by the Prince of the Apostles with promise to him by CHRIST, that Hell-gates should not prevail against it, but that himself would be assisting to it till the consummation of the world, have continued on now to the end of Sixteen hundred years with an honourable and certain line of near two hundred and forty Popes all successors of St. PETER, both Tyrants and Traitors, both Pagans and Heretics, in vain wresting, raging; barking and undermining; if all the lawful general Counsels that ever were in the world, being the venerable Senates of God's Officers and Ministers, have from time to time approved, obeyed and honoured it, if God have so miraculously blessed it from above, as that so many sage Doctors should enrich it with their writings, such armies yea millions of Saints with their holiness, of Martyrs with their blood, of Virgins with their purity should sanctify and embellish it; if their Church have been a ruin always to them that opposed against her; a stay, repose and advancement to all her followers; if even at this day in such difficulties of unjust rebellions and unnatural revolts of her nearest children, yet she stretches out her arms to the utmost corners of the world, newly embracing whole Nations into her bosom; if lastly in all other opposite Churches wheresoever, there be nothing to be found but inward dissension and contrariety, but change of opinions, uncertenty of resolutions, with robbing of Churches, rebelling against Governors, confusion of orders, nothing to be attended but mischief, subversion and destruction (which they have well deserved & shall assuredly have) whereas contrariwise in their Church the Unity undivided, the obedience unforced, the unalterable resolutions, the most heavenly order reaching from the height of all power to the very lowest of all subjection, with admirable harmony and undefective correspondence, all bending the same way to the effecting of the same work do promise no other than continuance, increase and victory: let no man doubt to submit himself to this glorious Spouse of God, on whose head is the blessing of God, in whose hand is the power of God, under whose feet are the enemies of God, and to whom round about do service all the Creatures of God. This then being accorded to be the true Church of God, it followeth that she be reverently obeyed in all things without farther disquisition: having the warrant that he that heareth her, heareth Christ, and whosoever heareth her not hath no better place with God than a Publican or Pagan. And what folly were it to receive the Scripture upon credit of her authority, and not to receive the interpretation of it upon her authority also and credit? And if God should not protect his Church always from error, and yet peremptorily command men always to obey her, than had he made but very slender provision for the salvation of mankind, to whom error in matter of faith is certain damnation: which conceit of God (whose care of us even in all things touching this transitory life is so plain and eminent) were ungrateful and impious. And hard were the case, mean had his regard been of the vulgar people, whose wants and difficulties in this life will not permit, whose capacity will not suffice to found the deep and hidden mysteries of divinity, to search out the truth of these intricate controversies, if there were not other whose authority they might rely on. Blessed therefore are they which believe and have not seen: the merit of whose religious humility and obedience, doth exceed perhaps in honour and acceptance before God the subtle and profound knowledge of many other. And lastly, if any man either in regard of his vocation or by reason of his leisure list to study the controversies, take he heed that he come not with a doubtful mind unto them; for diffidence is as the sin of Rebellion: let him bestead fast in faith; let him submit his own reason to the Church's authority, being the house of God, the pillar and ground of truth; let him be fast and unmoveably built on that foundation; and let his end be only this, to furnish and arm himself in such sort as to be able to withstand and overthrow those Haeretikes, whom he shall at any time either choose or chance to encounter. This is the main course of their persuading at this day, whereby they seek to re-establish that former foundation.  
In the unfolding whereof I have been the longer, because trial hath taught me, that not by some men's private election, but as it should seem by common order, direction or consent, they have relinquished all other courses, and hold them to this as the most effectual means in the way of persuasion to insinuate their desire, and to work their desein. In considering whereof there cometh into my mind that diversity which a wise Philosopher hath intimated in the wits of men, that some are of so sharp, deep, and strong discourse, that they yield not their firm assent to any thing till they have found out either some proper demonstration for it, or some other certain proof whereon to ground it assuredly: other are by nature so shallow and weak in that faculty, that they fear always error in working with it, and therefore do more willingly accord to whatsoever some of account for wisdom do barely affirm, than to any thing that reason alone (which they suspect) enforceth.  
Now these later exceeding the other as fare in number as in worthiness and honour of nature they are exceeded by them: The Romanists taking a course so fitting to the seeble and fearful humour of this sort, do greatly sway with them: whereas if they meet with one of the former more tough constitution, that will not be carried away with these plausible declamations, nor yield his assent in gross, without particular examination, they bestow small cost on him, as having small hope to prevail. Wherein I hold them wise in the rules of policy; that having found by certain and infallible experience, that the ignorance of the Laiety was the chiefest and surest sinew of their greatness and glory, they now being not able to keep them longer in that blind ignorance, do cunningly endeavour so to lead them out of the former, as to enter them withal into a second kind of ignorance; that being not content to see utterly nothing, at least wise they may be persuaded to resign up their own eyesight and to look through such spectacles as they temper for them.  
This being the main groundwork of their policy; and the general means to build and establish it in the minds of all men; the particular Ways they hold to Ravish all affections and to fit each humour, (which their jurisdiction and power being but persuasive and voluntary, they principally regard,) are well-nigh infinite: there being not any thing either sacred or profane, no virtue nor vice almost, no things of how contrary condition soever; which they make not in some sort to serve that turn; that each fancy may be satisfied, and each appetite find what to feed on. Whatsoever either wealth can sway with the lovers or voluntary poverty with the despisers of the World; what honour with the ambitious; what obedience with the humble; what great employment with stirring and metaled spirit, what perpetual quiet with heavy and restive bodies; what content the pleasane nature can take in pastimes and jollity, what contrariwise the austere mind in discipline and rigour; what love either chastity can raise in the pure, or voluptuousness in the dissolute; what allurements are in knowledge to draw the contemplative, or in actions of State to possess the practic dispositions; what with the hopeful prerogative of reward can work; what errors, doubts, and dangers with the fearful; what change of vows with the rash, of estate with the inconstant; what pardons with the faulty, or supplies with the defective; what miracles with the credulous what visions with the fantastical; what gorgeousness of shows with the vulgar and simple, what multitude of Ceremonies with the superstitious and ignorant; what prayer with the devout, what with the charitable works of piety; what rules of higher perfection with elevated affections, what dispensing with breach of all rules with men of lawless conditions; in sum what thing soever can prevail with any man, either for himself to pursue or at leastwise to love reverence or honour in another; For even therein also man's nature receiveth great satisfaction;) the same is found with them, not as in other places of the world, by casualty blended with out order, and of necessity; but sorted in great part into several professions, countenanced with reputation, honoured with prerogatives, facilitated with provisions and yearly maintenance, and either (as the better things) advanced with expectation of reward, or borne with how bad soever with sweet and silent permission. What pomp, what riot, to that of their Cardinals? what severity of life comparable to their Heremites and Capuchins? who wealthier than their Praelats? who poorer by vow and profession than their Mendicants? On the one side of the street a Cloister of Virgins: on the other a sty of Courtesans, with public toleration: This day all in Masks with all looseness and foolery: to morrow all in Processions whipping themselves till the blood follow. On one door an Excommunication throwing to Hell all transgressors: on an other a jubilee or full discharge from all transgressions: Who learneder in all kind of Sciences than their jesuites? What thing more ignorant than their ordinary Masspriests? What Prince so able to prefer his servants and followers as the Pope, & in so great multitude? Who able to take deeper or readier revenge on his enemies? what pride equal unto his, making Kings kiss his pantafle? what humility greater than his, Shriving himself daily on his knees to an ordinary Priest? who difficulter in dispatch of causes to the Greatest? who easier in giving audience to the meanest? where greater rigour in the world in exacting the observation of the Church-Lawes? Where less care or conscience of the Commandments og GOD? To taste flesh on a Friday where suspicion might fasten, were a matter for the Inquisition? whereas on the other side the Sunday is one of their greatest merketdayes? To conclude, never State, never Government in the world, so strangely compacted of infinite contrarieties, all tending to entertain the several humours of all men, and to work what kind of effects soever they shall desire: where rigour and remissness, cruelty and lenity are so combined, that with neglect of the Church to stir aught, is a sin unpardonable; whereas with duty towards the Church, and by intercession for her allowance, with respective attendance of her pleasure, no Law almost of God or Nature so sacred, which one way or other they find not means to dispense with, or at leastwise permit the breach off by connivance and without disturbance.  
But to proceed to the consideration of their more particular Projects and more mystical devises for the perpetuating of their greatness. There was never yet State so well built in the world, having his ground as theirs hath in the goodwill of others, and not standing by his own main strength and power, that could longer uphold itself in flourishing reputation and in prosperity than it could make itself necessary to them by whom it subsisted; all callings of men, all degrees in commonwealths, yea particular great personages, then waning in their greatness, when they decay in their necessariness to them from whom they have it. Which the Papacy nothing ignorant of, nor neglecting, hath by secret and rare cunning so deeply engaged and interessed from time to time the greatest Monarches of Christendom, in the upholding of that state that without the Papacy sundry of them have no hope, and some no title to continue in their own dominions. For to omit things more apparent & in the Eyes of all men, their pretended authority to excommunicate and depose them, to discharge subjects of all oath and bond of obedience, to oblige them under pain of damnation to rise against them, to honour their murderers, with the title of Martyrs, (for to that degree of eternity have some of their sect grown;) the effect of which proceeding some great Princes have felt and more have feared, and few at this day list to put it to the adventure: the tempering with so unlimited power in Princes Marriages, by dispensing with degrees by the Law of God and the World forbidden, by losing and knitting marriages, by devise at pleasure, by legitimating unlawful and accursed issue, and thereby advancing into thrones of Regality, oftentimes, base, sundry times adulterous, yea and sometimes incestuous and perhaps unnatural off spring; doth not reason foretell, and hath not experience adverred, that both the partners in such marriages, and much more their whole issue are bound in as strong a bond to the upholding of the Pope's infinite authority and power, as the honour of their birth, and title of their Crowns are worth? It was a silly conceit in them who hoped that Queen MARIE would not restore the Pope's authority in England by reason of her promise, when a greater bond to her than her promise did press her to it. What man ever in the world stuck faster to his chosen friend than the late K. PHILIP of Spain to the Papacy, (notwithstanding with the Popes themselves his often jealousies and quarrels:) having ordained moreover that all his Heirs and successors in the state of the Low-Countries by virtue of his late transport shall for ever in their entry into those Signories take an oath for the maintaining of the Papacy and that Religion? Is not the reason apparent that if the Papacy should quail his only son with whosoever descend of him are dishonoured and made uncapable as in way and right of descent of those great States and Kingdoms which now he holdeth; yea and a fire kindled in his own house about the title to them? Neither is it to be admitted into any conceit of reason but that this young King will be as sure to the Papacy as his Father being borne of a Marriage prohibited by God, abhorred hap●ly by Nature, disapproved by the World; and only by Papal authority made allowable.  
For for my part, I hold that opinion not unprobable, that the marriage of Uncle and Niece (as it was in this case) is contrary to the Law of Nature, and not God's positive Law only: seeing the Uncle hath a second right and place of a Father. But howsoever that point stand, wherein I dare not affirm aught, it is clearly contrary to such a positive Law of God, as the reason and cause whereof must needs continue till the dissolution of the world or overthrow of mankind; and therefore in reason and Law no way abrogable or dispensable with, but by the same or an higher authority than that which first did make it: that the Pope need not think they do him apparent wrong, who invest him with the Title of that man of power, who sitting in the Temple of God, exalteth himself above God. For what may it seem else, bearing himself for Head of the Church, to take upon him to cancel or authentically to allow of the breach of God's Law, without having his express and praecise warrant for so doing? Though I am not ignorant, that they have distinctions for all this: which were a merry matter if Sophistry were the proper science for Salvation. But by this and some other marriages those strange relations of alliance have grown that K. PHILIP the second, were he now alive, might call the Archduke ALBERT both brother, cousin, nephew, and son; for all this was he to him either by blood or affinity; being Uncle to himself, cousin-germain to his his Father, husband to his Sister, and father to his Wife. And to come a step nearer home, the same rule of policy made me strongly conjecture till that now God by death hath prevented that mischief; howsoever the Pope hitherto what for fear of scandalising, what for other respects, made show not to be forward to consent to an intended marriage between a married King and his Mistress, much less to legitimate the children adulterously begotten, by finding nullities on both sides in the former marriages, (things made on purpose, as he knoweth, to cloak a falsehood;) that yet notwithstanding himself or his successor would yield to it in the end, if any colour in the world could be laid upon the matter to salve the credit of his not erring sea, and he might see good hope for that race to prevail: yea and it may yet be that in some other match he will guide that stream into the same course: that so deriving the succession also of this other great Kingdom, upon issue, whose title must hold off his legitimation, he may be better assured of it than he hath been hitherto; and have them for ever most firm & irreconcilable adversaries, to all such whether subjects or neighbours or whosoever, as should oppose against his Sovereignty and unstinted power: so searching and penetrant is the cunning of that Sea; to strengthen itself more by the unlawful marriages of other men, than ever Prince yet could do by any lawful marriage of his own.  
The Dispensing with Oaths and discharging from them, especially in matters of Treaty between Princes and States; is a thing so repugnant to all moral honesty, so injurious to the quiet and peace of the world, so odious in itself, so scandalous to all men, that it may be they adventure not to play upon that string in this curious age so often as heretofore, for fear of discording all the rest of their harmony.  
Clear it is that heretofore this made them a necessary help for all such Princes, as either upon extremity were driven to enter into hard conditions, or upon falsehood and dishonesty desired to take their advantage against their neighbours when it was offered. Which Princes having no means to salve their Credit with the World, but only by justifying the unholiness of their act, by the Pope's holy authority interposed in it; were afterwards tied firmly to adhaere unto him. And this was the case of FRANCIS the first: with whom immediately upon his oath given to CHARLES the sift, for performance of the Articles accorded at his delivery, CLEMENT the seventh dispensed; and by probable conjecture had promised him to dispense with his Oath before hand, upon hope also whereof he took it. The effect was for the Pope's behoof, that ever after there was strict love & intelligence between them; testified finally to the World by that famous marriage between the Son of the one and the kinswoman of the other. And verily though I hold in general too much suspiciousness, as great a fault and as great an enemy to wisdom, as too much credulity; it doing often times hurtful wrong to friends, as the other doth receive wrongful hurt from dissemblers: yet viewing the short continuance of sworn Leagues at this day, the small reckoning that Princes make of Oaths solemnly taken whether to neighbours or subjects, not saith but profit being the bond of alliance and amity, which altering once, the other have no longer during, it making me think not impossible that the Pope's unlimited fingers may be stirring even at this day more often in secret, in uniting those knots of the bonds of conscience than the world is ware of, at leastwise that by authority and imitation of his example Princes assume unto themselves a like faculty of dispensing with their own Oaths. whensoever they can persuade themselves it is behooveful unto their kingdoms, as he when to his Church. But howsoever that stands, this is very apparent, that by this doctrine and policy the Pope's opposites and enemies especially the States and Princes of the Reformed Religion, are inestimably praejudiced; being reduced hereby to a continual incertainty and confusion in all their weightiest actions, counsels and resolutions, there being a warrant dormant for all men to break league and oath with them, and no need of particular dispensation from his Holiness; their Church long since by her rules, and some of great reckoning among them more lately by their writings, having published and preached to all the world, that Faith given to Heretics is not to be kept; that leagues with them are more honourable in their breaking than in their making; denying that right unto Princes of Christian profession, which Christians unto Heathen, the Heathen one to an other of how different Religion soever, yea all honourable Princes unto very Traitors and Rebels have always, kept inviolable. And surely if Father PARSONS at his late coming to Rome pretending to make peace between the English Scholars and the jesuites, (who were charged with much indirect dealing and large imbeazeling) and setting down certain articles between them to that purpose, whereby each part should be bound to desist impugning of the other, did by handling the matter as is said with such sleight and conveyance, (imitating therein a rule of fast on the one side and lose on the other in the ground of their order) as first to swear the scholars to observe that which was their part, and afterwards to leave the jesuites unsworne to theirs, effect his secret and ambitious intent, and to the great grief of the scholars make the jesuits their Governors: what other account can be made of these peaces and leagues between those of the Roman and of the Reformed Religion, but that the one side being tied by oath, and the other left free: (for so are they taught;) they shall so fare forth only have performance and continuance, as shall prove to the advantage in ease or profit of that party which esteemeth itself left at liberty.  
The sacred, the sovereign instrument of justice among men, what is it, what can it be in this world but an oath, being the strongest bond of Conscience? this the end of strifes particular this the solder of public peace, and the sole assurance of amity between diverse Nations: which being made here below, is enroled in his high Court whose glorious name doth sign it; who hath made no grant of access to his Celestial palace, but to such as having sworn once, though it redound to their own damage, yet swerve not from it; that nothing but mischief can be praesaged to the world in this age most wretched, wherein perjury hath so undermined the very tribunals of judgement, that it hath chased true justice out of the world, and left no place for a just man where to stand against the crafty. But what may be said when he that sitteth in the Temple of God, shall so far advance himself above God, as to dispense with oaths made sacred by the most holy and high name of God? when he that professeth himself the sole Umpire and Peacemaker of the World should cut in sunder those only sinews that hold peace together: when the Father of Princes and Prince of Religion shall carry himself with so wicked partiality and craft, as in dissolving oaths by afflicting therein the part he hateth, and making the other perpetually obnoxious to him, to work his own certain advantage from both: and lastly by making that ancient bridle of the unjust, to be now an only snare to entrap the innocent, shall impose that blemish upon the name of Christianity, which Pagans in their natural morality have abhorred.  
I will not here omit one other great help, which casualiie rather than cunning may seem to have wrought: it falling out often in the affairs of men, that where wisdom hath furnished out sundry aids and instruments, there some also do frame themselves as it were by chance, springing out of the concurrence of diverse accidents with the former. As at this day the Greatness of the House of Austria, extending itself well near to all Quarters of Europe, and confining with many of the Pope's principal adversaries: who having long since upon the rich purchase which they had of the West-Indies devoured in assured hope and conceipe the Monarchy of our Westerne-World. And finding no sitter and more plausible means ro enlarge their temporal Dominion, than by concurring with the Pope in restoring his spiritual; have linked themselves most fast with his sea, and investing themselves voluntarily witb an office of their own erection have taken upon them to be the Executioners of the Papal Excommunications; that having title from the Pope who giveth his Enemy's states Occupanti, and distracting their subjects from them upon fear of his curse, the rest they may supply out of their own force and opportunities. And for this purpose hath b●ne erected and by them highly cherished that supper politic and irrefragable order as they count it of the jesuites, who couple in their persuasions as one God and one Faith; so one Pope and one King; bearing the world in hand that no other means for the Church to stand but by resting upon this pillar; and by uniting in this sort all the forces of the Christians, this the only means to vanquish that Archenemie of Christianity, That the Italians may not brag to have been the only men who have subdued the world unto them by their wit, the Spaniards having proved so good scholars in their schools, that though they follow them in their grounds of pretending their advancement of Religion, and in their Instruments of religious orders to practise men's minds with▪ yet in this they outgo them; that they use the Pope's weapons, lightnings, thunders, and terrors for instruments of their own greatness; and his hope of re-establishing his spiritual reputation by them to the immoderate increase of their secular power by him; that the Pope also himself must in the end be constrained to cast himself into their arms, and to remain at their devotion, acknowledging him thenceforth for his good Lord and Patron, whom heretofore he hath governed and common deed as his son. A point which as some of the ministers of Spain in the huff of their pride have not been able to hold in, but have braved the assembly of Cardinals to their beards, that they hoped ere long to see the day that their Mr. should tender half a dozen to the Pope to be made Cardinals at once, whereof he should not dare to refuse any one, and that the Cardinals themselves should as little dare to choose any other Pope than whom he named: so their importunate pressing of the Popes in these latter times to serve all their ambitious and raging turns, and the long praejudicing of the liberty of the Conclave in their elections, hath given them good assurance that they speak as they mean, that their brags are hopes, and these threats are purposes. But howsoever the great jealousy and fear whereof as being not now to learn the Spanish haughtiness and insolence, (who in the pride of their Monarchy are grown also to swear by the life of their King,) have extremely perplexed some of the later Popes; and driven them to very extraordinary and desperate resolutions; which they have paid for dearly; and in general have made it enacted for a rule in that sea, not so much to seek the repairing of their foreign spiritual authority, (if it cannot be done but by means of so huge inconvenience,) as to strengthen and make themselves great in their temporal estate at home: Yet now seeing France beyond all hope of man revinited in itself, and likely to flourish as in its former prosperity, whereby they shall be able so to balance these Monarches as to make that part the heavier, to which they shall propend (an ancient rule and continuail practice of that sea) I should not greatly doubt, but that they will be content again▪ henceforward so long as matters stand in terms they do, to entertain that good correspondence with the House of Austria as to serve them with their Excommunications, that they may be served by them with their Executions. The sweetness whereof as the Spaniard hath long since tasted in effect, having seized on Navarre by that only pretence; and of later times in high conceit and hope; trusting to have embraced both France and England by the same means: so doubt ● not but that other branch of the House of Austria in Germany, which hath engrossed and in a manner entailed to their house so many elective States, the Empire, the Kingdoms of Bohemia with his dependences, and of Hungary, and are likely also to draw in the Princedom of Transilvania; whensoever they should attain quiet and security from the Turk, (which hath no great unlikelihood to be compassed in short time) would take the same course against the Protestants of Germany; having so many Praelates and other there to assist them, (who by rooting out the Protestants out of all their States have prepared a good ground for such a future exploit): Howsoever the Pope himself do yet forbear his thunders, having learned by his loss elsewhere, that it argueth in these actions more courage than wit, to make a noise ere the blow be ready. Now as these are the hopes of the House of Austria, for the enlarging of their estate and molesting of their neighbours: so for the entertaining of perpetual unity and love amongst themselves they use the grand preservative and help of marriage, the only sure bond of amity in the world: in so much that by continual intermarying among themselves, they remain still as brethren all of one family, and as arms of the selfsame body. These take I to be the means, whereby the Papacy hath assured so many of the greatest unto it.  
To descend from which to those that are next them in degree; the Nobility and other persons of worth and quality; the Papacy is not disprovided of his instruments to work upon these also; it hath his baits to allure them, his hooks to retain them. I will not stand much upon the benefit which their Confession doth herein yield them; whereby purging into the hearts and consciences of all men, they attain knowledge of the secrets, they ●ound the dispositions, they discover the humours of all the most respective and able persons, of what Constry, or calling, place or quality soever. A matter of singular consideration in the menaging of affairs of principal importance for the well-guiding of Counells: the ignorance thereof being cause of error in the wisest deliberations, and of uneer●eine success in the most grounded resolutions. To omit the great wealth which they heap thereby, persuading their penitents especially in that only hour of agony and extremity; to ransom their sins committed against God by consecrating their Goods unto the Church of God: whereby they have prevailed in all places so fare, the jesuits above all other, who are noted and envied by other order of Friars for engrossing the commodity of being rich men's Confessors where good is to be done; with whom their pranks in that kind have been so rare and memorable, that most states at this day have been forced by public order to limit the proportion of that kind of purchase. For in that case they can easily extenuate those other helps of Indulgences and of Requiems at their privileged Altars, and yet without touch of the Pope's Omnipotency.  
They count them but simple folk that cannot use their several devises without crossing one the other how contrary soever. They can tell them that it may be for want of contrition in themselves, those sovereign pardons wanted a fit subject to work on: and so for the other after help; the want of intention in the Priest, may frustrate the Mass of that prerogative of virtue; whereby their souls may perhaps fry in Purgatory: when their friends shall imagine they shine in glory. That the only sure way of having good, is by doing good: and what good to be done at death, but the bestowing well of his goods? and where better bestowing them, than upon him that gave them? and to God they are given, when they are given to his Ministers.  
Neither yet will I other than mention only the help which the choice of their Cardinals doth yield herein: whom choosing in great part out of the most noble and potent families, that either voluntarily desire it, or can be induced to accept it; they both give good satisfaction to all foreign Nations, but especially hold Italy to them in deep devotion; and strengthen themselves with the favour and support of those men's kindreds, whom they have placed in the next step to the top of their glory: Yea and often times by means of these Cardinals their assured instruments, they insinuate themselves into the swaying of the government of those States wherein either by their Nobility or other worth they bear authority. A policy of long usage and observed by many. The same also though not in the same high degree they have wrought and do still work in those Realms which acknowledge their Roman Supremacy by the ordinary Bishops and other Praelats advanced in them. Who on the one side having sworn obedience to the Pope; on the other side having voice in the high Courts of Parliament (as representing the first of the three estates of the Kingdoms,) and otherwise also employed in weightiest affairs; have carried themselves with that doubleness in their two fold duty, as that still the Pope's greatness hath been upheld to their utmost power.  
For which cause some States, as the Venetians by name, to countermine that foreign policy with an inward provision, whensoever any of their Gentlemen set foot into that course, they dismiss them thenceforward even from those grand Counsels, whereinto their very birth right and Family did give them entrance.  
But jewels are rare, and for few men's wearing. Such are the honours of Cardinals, being made King's Companions. The multitude and diversity of men of spirit and quality requireth store also and variety of competent Preferments to entertain them with in good content and correspondence: a thing in all States very necessary and chief regard. Wherein although the Papacy may seem at the first blush to have no furniture extraordinary above other Princes, save only in one kind, for men of Ecclesiastical calling; (by which he is able to advance men of learning incomparably above any other Prince in the world, as having well-nigh all the Bishoprics and Abbeys in Italy with other Church-livings, almost half the benefices in Spain, very many Ecclesiastical praeferments of all sorts in other Countries at his bestowing:) yet if we look into the use & practise of these times, it will well appear that even by Ecclesiastical Live ●ee partly accommodateth and partly suffers (as by his Grace) to be accommodated, all professions and ages, though neither fit nor very capable of ecclesiastical order; what by dispensations or tolerations to be administrators of Abbeys, Bishoprics and other benefices, as is used in France; what as in Italy & Spain, by assignations of yearly pensions out of their revenues: which being so great as there they are, they may easily; and having hope of expiring, they may contentedly bear. And most of this out of the dominions and territories of other Princes, and without any charging or impoverishing of his own: A choice and refined piece of high quintessence of wit, which never yet any State could so distil their brains as to aspire to besides the Papacy. To let pass the infinite number of honours and live, what Ecclesiastical, what subordinate and ministerial to them; and what also in part temporal, as belonging to the knights of the holy orders, which are many: all which although not directly in his own donation, yet in that they have their right either grounded upon, or greatly favoured and continued by his Religion, and in the decay of that (as experience hath showed) were likely also to quail; are strong props to the upholding of the glory of the Papacy: arming so many tongues and hands in the defence thereof, as either are or have hope to be advanced by it, and each drawing his kindred, friends, and followers with him. A sweet enchanter and deceiver of men is the hope of honour and worldly profit, which ●ulling oft, even in the better sort the Conscience a sleep, doth awaken withal and sharpen the wit, to find out arguments for the proving of that conclusion which affection beforehand hath framed; and by custom and continuance engendereth in them a persuasion that they have done well in that, which at the first their own knowledge could say was otherwise. How powerfully then may it sway with that other sort of men, whose belly being their God, maketh their appetite their sole Religion? which if the experience of former times have not sufficiently affirmed; it were to be wished perhaps that more fresh proof might have been given thereof once again in this Kingdom of France: where some of the wisest and chief have thought, that if the King should accord to the Clergies late supplication, to bestow Church livings upon fit men and only of Ecclesiastical calling; those Princes and Peers which now in regard of that particular commodity which they reap from the Church in terms it standeth, have unsheathed their swords in defence thereof, would soon turn them another way, to the utter razing of it, that they might satisfy their greediness with the spouse of that State, whose pay they could no longer have.  
But for the Clergy themselves, who are in all places under the Papacy great in number and power, they are most firmly assured to that Sea; what by the multitude of exemptions and Prerogatives above the Temporalty, which under the Pope's protection they securely enjoy; what with expecting of no other than utter saccage and ruin, if the opposites of the Pope should happen to prevail: so undiscreet and violent hath been their carriage in most places, where they have been able either to bring or pull in also their Reformation. Yea herein also it hath befallen, as in some other things, that not only casual, but even mere cross accidents have redounded to the Pope's great advantage & benefit▪ this great part which in this age hath been raised against him having wrought this effect, to make the rest more firm, more serviceable, and more zealous towards him. In so much that whereas in France in former times he was smally regarded of any, but stomached at by the Princes, impeached, abridged, and appealed from by the Praelates, and lastly either despised or neglected by the people: the hatred and rancour conceived against his adversaries, (which being first kindled by eagerness of opposition, is now by long continuance therein most strongly settled have produced effects of clean contrary nature: the Princes and Cities▪ have joined in holy league for the upholding of him; the people with all fury have raged, have ●ought against, have murdered and massacred his opposites in all places; and the Clergy of France which heretofore hath withstood him in many better Counsels doth now call mainly for his late Council of Trent rejected over all the world saving Spain and Italy, to be admitted and established over all that Kingdom. A Council of all other most servile and partial to him, and carried by him with such infinite guile and craft, without any sincerity upright dealing or truth as that themselves will even smile in the triumph of their own wits, when they hear it but mentioned, as at a Master stratagem. Yea so strongly hath this opposition fastened his Clergy to him, that the name of a general Council is now the most plausible, which in former times was the most fearful thing to him in the world; and whereunto he was never brought with any better goodwill than an old bitten Bear is drawn to the stake to be baited by his enemies who dare tug him in Company, at whom in single they scarce durst bake: so powerful is the nature of all opposition to increase despi●e and hatred against the enemy; and to make friends especially those that are interessed in the same cause, to cleave more close together. Yea rather so wise is the ever admirable Creator even in all his works of what nature soever, as to temper the very accidents of the life of man with such proportion & counterpoise, that no prosperity without his inconvenience, no adversity without his comfort, to chase out of man's life Security and Despair, the only enemies of all virtuous and honourable courses.  
To each thing hath the goodness of that wise Architect imparted a peculiar badge of honour, that nothing should be despiceable in the Eyes of other. The Prince in Majesty and sovereignty of power; the Nobility in wisdom and dominative virtue, together with the instruments thereof, as Riches, Reputation, Allies and followers, and the people in their multitude are respectable and honourable. Which Multitude being of so great consequence in matter of State; the policy of the Papacy hath in no wise neglected; but provided both reasonable entertainment for them, and fit means also to practise and work upon them. Here come in those heaps of their Religious Orders, that multitude of Friars, which abound in all places, but wherewith Italy above all doth swarm. A race of people in former times Honourable in their holiness; now for the most part contemptible in their wickedness and misery; always praying, but with seldom sign of devotion; vowing obedience, and still contentious; chastity, but yet most luxurious; poverty, yet every where scraping and covetous: Which I speak not of them all, there being many among them of singular piety and devotion in their way: but of the fare greater part as they are generally reputed wherever I have been. But to return to the aid which the Papacy doth reap from them. The only contentful care that the ordinary sort of men entertain in this World, is in Providing for their Children, to leave them in good estate, and not inferior but rather above their ancestors: which those that have many being not able to perform for all; it is a great ease to them, (and such an ease as even Princes and great Peers themselves some times disdain not but are rather glad of,) to discharge their hands of some of them, especially of such as by disgrace or defect of nature, are either more backward, or less lovely than other, at an easy and small rate, and yet with honourable pretence, namely by consecrating them wholly to the service of the Creator, and providing an higher place for them in his celestial Kingdom. For such is their opinion of these orders of religious and Angelical perfection, as they usual style them; the Friars also themselves having names given them by their Governors, each according to his merits importing no less; and as they increase in their holiness, so proceeding in their titles, from Padre Benedetto to Padre Angelo, then Archangelo, Cerubino, and lastly Seraphino, which is the top of perfection. But for their own high conceit of their perfection and merits, this example may serve. I have heard one of their most reverend Capuchins for zeal, sanctity, and learning, preaching in principal place before the Bishop, in sharp reproof of the forsaken crew of blasphemous Gamesters, pray solemnly to God (though acknowledging himself first in humility a great sinner,) by his merits and discipline, by the tears which his Eyes had often shed, by the chastisement which with his cord he had often given himself, by those many sharp voyages which for the love of God he had made, because they did grieve Animam pauperis, which was himself, that if there were any which should still notwithstanding his admonitions persist in that wicked gamestrie, he would strike them ere that day twelvemonth with some markable punishment: The same man another time in an ecstasy of Charity, (calling God, all his Angels and Saints to witness it,) to strip himself of all his merits (though few he acknowledged) before the little Crucifix there, embracing and kissing it; and to pray it to reward them upon his dearly beloved Auditory; for whose sakes he was content also to be reputed the greatest sinner of all the assembly.  
Such being their perfection then, the desiring it must needs issue from an honourable affection. Now although the Italian, being a thrifty menager, do in his heart greatly repine at a Custom of their Nunneries have of late brought uppe (being indeed constrained to it by the excessive multitude which in the former respect are thrust upon them;) which is not to receive any gentleman or merchants daughter without a dowry of two hundred Crowns, and fifteen or twenty Crowns yearly pension during her life, and ten Crowns yearly rent to their house for ever; neither admit they of any mean man's daughter without some Crowns also in name of a dowry at their Spiritual marriage to GOD, and those shall be but serving-Nunnes to the former: yet finding of two charges this fare the easier, they are content to swallow down that, which by champing-on they cannot remedy. But the orders of religious men bring them an other ease also. It disburdeneth their Country of an infinite number of discontented humours and despairing passions: Whosoever in his dearest loves hath proved unfortunate; whosoever cannot prosper in some other profession which he hath been set to; whomsoever any notable disgrace or other cross in his estate hath bereft of all hope of ever rising in this world; whosoever by his miscarriage hath purchased so many enemies, as that nothing but his blood can give satisfaction to their malice: all these and many other reduced to like anguish of mind and distress, or otherwise howsoever out of taste with the world have this haven of content always open and at hand ●o flee to; when they can find no other place of repose to stand-on▪ than resolve they to go Friars as they phrase it. Yea whosoever by his monstrous Blasphemy or other like villainy hath deserved all the tortures and deaths in the world; if before the hand of justice lay hold upon him, he voluntarily profess himself a Capuchin or Hermite, or of such like strict Order: the Pope doth forbid any further pursuit, as thinking his voluntary perpetual penance sufficient: and of this sort is the greatest part of their gentlemen Capuchins: for so are the most of that order by birth. Neither is this religious life (save in some very few orders) so severed from the world and the commodities thereof, but that it enjoyeth as many contents as a moderate mind need wish; and immoderate affections can find means also to satisfy themselves at pleasure: in sum they are rather discharged of the toils and cares, then debarred of the comforts and solaces of this life. Neither is there almost so mean a Friar among them, that hath not some hope to be Prior of his Convent; and then perhaps Provincial of that resort or Province; and lastly, not impossible that his good fortune may so accompany, or his merits so commend him, as to attain to be General of all his order. The Generals are as fit to be made Cardinals as any men: and finally sundry of them within the memory of man, have been advanced from the eminence of Cardinal dignity, to the sovereignty of Papal glory▪  
Hope is a sweet and firm companion of man, it is the last thing that leaveth him, and the highest things it promiseth him: it maketh all toils supportable, all difficulties conquerable. Now the multitude of these Orders and good provision for them being so great an ease to all sorts of men in their private estates, as they generally account it: it must needs be a great bond of their affection to the Papacy, under which they enjoy it, as by whom alone those orders are protected, and whom his Adversaries do seek utterly to exterminate & ruin. That I speak little of the particular persons who enter those orders, who draw thereby their whole race the more to favour that way which in so infinite a number of them must needs be of great moment. And although against this might be objected with great reason, the inestimable damage which the public doth thereby receive; as in Italy for example, perhaps half the Land in many places thereof, and generally a full third, besides their other avails, being appropriated to this sort of people and other persons Ecclesiastical; yea and of the people themselves, perhaps a quarter of a Million at least in that one Nation having withdrawn hereby from all service of Prince or people, Commonwealth or Country, and confined themselves to the Cloyster-life in Beads and Orisons, living wholly upon the honey which the toiling Bee doth gather; which perhaps with an other quarter million of an other sect, (I may err in both numbers, but I aim as near the truth as by conjecture I can, proportioning the places where I have not been with those where I have) who have abandoned themselves to an other trade, as idle but more wicked, devouring with men's goods their bodies and souls at once; may be the cause that that Country though as populous as it can well bear, yet comes manifold parts short of that strength which in former times it hath had, either for defence of itself, or offence of his neighbours, yet notwithstanding these are theorems which few list to speculate; the whole World running mainly to things sensible and perfect, and to that which profits them in their own particular, though it bring with it a certain hurt and final ruin of the public; without the safety whereof to them that judge things rightly neither any particular estate can prosper.  
But the benefit which the Papacy doth draw from these Friars consisteth least in this point in the accommodating and yielding content to other: it stands in the Multitude of Hearts and Hands, of Tongues and Pens, dispersing in all Countries, but united in his service, of men of most fiery and furious zeal, who with uncessant industry and resoluteness incredible, give over no travail, leave no exploit so difficult and dangerous unattempted, for the upholding of the Papacy, and advancing of that Religion, on which all their comfort and credit in this life, all their hope of prerogative in the life to come dependeth, being of the other side esteemed for the most lousy companions, the most unprofitable drones, the most devouring▪ Locusts, the most Reprobate Ignoble Ignominious and wicked race, that ever the world was yet pestered with, in sum more vile than the very mire that they treadon.  
There was never yet state so well plotted in this World, or furnished with such store of instruments to employ in the service thereof as to be able to practise and persuade with the multitude otherwise than in their public assemblings or other meetings, the Papacy only excepted: who by reason of the infinity of these religious people, all made out of other folk's stuff, and maintained at other men's charge, is able and doth deal in particular and private, as occasion requireth, with men women and children of how mean estate soever, instructing, exhorting, confirming, adjuring, kindling them in such sort, as makes fittest for their dri●t and for the end they have proposed.  
The difference in force and effectualness of operation between which private persuasions, and those public preachings, where the hearers according to the use of man's nature neglect that in particular which is commended to their regard in common; though easy to conceive; Yet they only can sufficiently perhaps esteem, who have seen a Friar an abandoners of the world, a man wholly wrap● with divine affections and ecstasies, his apparel denouncing contempt of all earthly vanity, his countenance preaching severity, penance and discipline, breathing nothing but sighs for the hatred of sin, his Eyes lifted upwards as fixed on his joys, his head bowed on the one side with tenderness of love and humility, extending his ready hand to lay hold on men's souls, to snatch them out of the fiery jaws of that gaping black Dragon, and to place them in the path that conducts to Paradise; when such a man I say shall address himself to a woman, whose sex hath been famous ever for devotion and credulousness, or to any other vulgar person of what sort soever▪ persuading, beseeching with all plausible motions of reason, yea with sighs of fear, and tears of love, instanting and importuning no other thing at their hands than only this, to be content to suffer God to save their souls and to crown them with everlasting happiness: which they shall certainly attain by ranging themselves with the heavenly Army of God, that is by adjoining themselves to the Church of CHRIST and his Vicar; and this again and again at sundry times iterated and pursued with show of incredible care of their good, without seeking other meed or commodity to himself, save only of being the instrument of a soul's salvation: is it to be mervailed though such a man be received as an Angel of God, sent expressly for their salvation to whom he comes: though he prevail and possess them in such forcible sort, that no access remain for any contrary persuasion; that nothing so violent which they will not attempt, nothing so dear which they will not bestow for the advauncement of that Church, by which themselves hope finally to be so highly exalted? And although all Friars being of so diverse mettle are not able to play their parts so naturally and with such perfection as some that I have seen: yet being trained up in the same school they all hold one course; and certainly by their dealing thus with men at single hand in private and particularly applied persuasions (which though they use not continually, yet neglect they not whensoever opportunity doth require,) they prevail as experience doth daily show exceedingly.  
What may I now say of their Readiness to Undertake and their Resoluteness to Execute, what act how dangerous and desperate soever, that may tend to the advauncement of their side or Order? I need not seek fare back, nor fare off for examples. The late HENRY of France slain by a jacobine, and this man wounded by a Scholar of the jesuites, the one for want of Zeal only in their violent courses; the other as misdoubted of sincerity in his Conversion; may show what measure their professed enemies were to attend, if they could obtain as open and ready access unto them. At this present this King hath gone in danger of his life a long while from a Capuchin, having at the instigation as is said of certain jesuites of Lorraine undertaken to dispatch him: whose Picture being brought hither by the MARQVIS DV PONT, caused search for him over all Paris, and at length he is taken, and lastly also executed, together with an other jacobine convicted of the same Crime. And what may it not be thought these men would do, being commanded by their Generals whom they have vowed to obey, and in the Pope's necessary service, and with his express desire; who are carried with so desperate rage and fury, against whatsoever impediment their bare conceits without warrant of higher Authority present unto them? And as in violent attempts to be executed by themselves they are men resolved and hardy; as having no posterity to be oppressed by their ruin, which of all other things doth contain men most in duty; so in exciting the multitude to Sedition and tumult in favour of their cause and of their Catholic Religion, they are as sedulous and secret; using the opportunity of Confession to practise the vulgar, with annexing of such conditions to the absolution they give them, as the turn which they intent to serve requires: a point very remarkable in weighing of the manifold fruits which at this day that Sacrament doth bear the Papacy.  
Of late here at Paris it hath been discovered, that certain Confessors having taken a solemn promise of their penitents that they would live and die in the Catholic religion, yea and die for it also if need should require: have enjoined them there-upon to oppose by all means against the verifying of the King's Edict for the Protestants. Soon after ensued a general rumour and terror of new Massacres, though upon no other great ground for aught I can learn.  
But among many other points to be regarded in these Friars, Their very Multitude seemeth to me to be one not of least consideration; if the Papacy being reduced to any terms of extremity should resolve to put them marmes for his final refuge and succour. The Franciscans alone in the time of SIXTUS QVINTUS their fellow and Father, are said to have been found by survey to be XXX. thousand. The Capuchins a late branch of them do vaunt to be VIII. thousand at this present. The Dominicans strive in competency with the Franciscans in all things. The jesuites great Statists are withal exceeding rich, mighty, & many: but for their greediness of wealth and rare practices to get it, infamous in all places. The Carmelitans and Augustine's have their hives in every garden, and everywhere swarm. The other Orders of Friars and Monks being exceeding many, complain not of paucity in their several professions. In sum, other Countries are sown but Italy thick strawed with this kind of people: whose number perhaps in the whole may pass a Million of men: of which the one half at the least either are or would easily grow to be of lusty able bodies, not unfit to be soon employed in any warlike service. If the Pope having played away the rest of his policies, were brought to this last hand to set uppe his rest upon these men, what should hinder him from raising huge armies of them in all places? Their course of life perhaps, their vows and profession? whereof himself hath the Key to lock and open at pleasure. Their unwillingness of mind or backwardness to such actions? which cannot be imagined by them that know their eagerness of spirit, and consider withal their standing only with his State, and falling with his ruin. Their unaptness then and indisposition of body? which fasting, watching, lying on the ground, enduring cold, exact keeping of orders, obedience to their commanders, ought rather to make fit to all military discipline. The difficulty then of assembling them in such case together? Here needs must I celebrate the excellency and exactness of their order and government, being such as needeth not yield to any I know for that purpose. Each order hath his general residing at Rome for the most part, to advise with the Pope and receive direction from him: who being men of great reputation and power, are chosen though in show indifferently by all the Masters, that is Doctors, of their order wheresoever; yet in an election so finely and cunningly contrived, that the voices of Italy are fare predominant: even as in the election of the Pope, the Italian Cardinals and in their modern General Counsels the Italian Bishops, do fare exceed all the rest of Christendom; that so the safety of the Papal Sea and the greatness of Rome may rest assured. These Generals have under them their Provincials as Lieutenants in every Province or State of Christendom: and the Provincials have under them the several Priors of Convents: and these their companies. A commandment dispatched away once from the General passeth roundly by the Provincials to the Priors with all speed. Being received by the inferiors, they address themselves to performance: yea though it command them a voyage to China or Peru, without dispute or delay they readily set forward.  
To argue or debate their Superiors mandates, were presumption; proud curiosity, to search their reasons and secrets; to detract or disobey them, breach of vow equal to Sacrilege: so that as in a well disciplined Army, the General guiding, the Soldiers follow; he commanding, they obey without farther question or doubt; so these have no other care than to perform with dexterity, what mandate soever their General in the plenitude of his authority shall address unto them. This order, this diligence, this secrety, this obedience in a people that may wander without suspicion in all places, and find good relief and aid in their passage, will answer both the former and many other objections: to which being added the good grace, wherein they are generally with the vulgar, the means which they have to provide themselves of all things necessary; what with their repositories of relics and silver Images, what with Church-plate and Treasure: wherein some of them are exceeding rich, and daily increase: unless the world should with general consent bend against them, it may be if the times should enforce such employment, they would be able being associated with such favourers as they should find, to make a very strong part for the Pope in all places; especially considering that these forces should be then raised out of his enemy's Country, and so weaken them, as blood drawn out of the veins of their own bodies. And that no man may deceine himself with that error, that in these professors of peace, there is no humour of war, that minds wholly possessed with sweet contemplation can embrace no thoughts of so bloody resolution; let him view but a little into the late French troubles, he shall find that the military Companies of the Leaguers, were often times even stuffed with Priests and Friars, tall men and resolute. He shall find that of these people there have served what in Field what in Garrison at one time, suffcient to have made a great Army of themselves only. He shall find that at Orleans, a Capuchin being expressly sent to that purpose by his Prior, went up and down the streets with a great wooden Cross, crying, Comeforth good Christian, destroy the enemies of the Cross of thy Saviour, and therewith put to the Sword at sundry times sixscore of the Religion, till he left none remaining.  
Lastly he may understand if he please, that very lately in Paris some of them in their Sermons have incited not obscurely to a new Massacre, complaining that the body of this Realm is sorely diseased, being overcharged with corrupt humours, as not having been let blood these five and twenty years as it ought. To conclude, I conceive this force of Friars to be so great, what in regard of their very multitude, what by reason of their deadly rage against their opposites; that it would be hard for any State to bring in the Reformed Religion, without discharging itself first of this difficulty and burden.  
In Germany the first reformers of Religion in this age were Friars themselves; who being men of great mark and reckoning amongst their own drew their Convents and other troops of their orders with them; and thereby set the rest in such an amazement and stand, that the Pope grew in a general great jealousy of them all, as doubting their universal revolt from his obedience. In England they were with great policy and practise dissolved before any innovation in Religion was mentioned; whereas to have done both together, had been perhaps impossible: but first clean preventing them of pretence of Religion, and after finding their religion clean stripped of that succour, both they were quietly ruined, and of this more quietly reform.  
In France this King upon that out rage against his person smoked the jesuits out of their nests in most parts of his Kingdom. If he had done the like also at the same time to the Dominicans, (a most potent and flourishing order in Spain above all other,) in revenge of the murder of the King his predecssour: or if he would and could do it now to them and to the Capuchins, (who at this day next the jesuites are of greatest renown,) in punishment of these last practices so fortunatly discovered; and so chastise the schools also when he took their scholars in so enormous faults, there were great hope for the Reformed Religion in time to prevail: which is now so prejudiced and persecuted by these Friars, that hardly can it keep foot on the ground it hath. Thus much of the strength which these religious Orders do yield to the Papacy.  
Whereto I must add the like invention of Spiritual fraternities and Companies, perhaps equalling yea exceeding in number the orders of Friars: in which under the protection and in honour of some Saint, or of any other holy name or religious mystery, and often times annexing themselves to some of the orders of Friars, the lay people of all sorts, both men and women, both single and married, do enrol themselves into one or more of these Societies; approaching so much nearer to the state of the Clergy, unto which sundry of them are no other than mere appurtenances. Whereby as they tie themselves to the Orders of them, consisting in certain extraordinary devotions and processions, bearing also at certain times some badge of their Company: so are they made partakers of all such spiritual praerogatives, whether partnership in the Church's merits, or interest in sundry Indulgences, some half plenary, some whole, some for the time past, some beforehand for sundry years to come, and chief the avoiding or speedy dispatch out of Purgatory; as the Pope and his antecessours for the encouragement and comfort of Christian people in their devotion have thought good in their Charity to grant unto them. These Fraternities are not yet grown into any great request in other places: Howbeit in Italy they have so multiplied, that few especially of the vulgar and middle sort of men, who either are or affect any reputation of devotion, but have entered into some one of them, and sundry into many. The assurance of whom to the Papacy must needs be doubled; sith love groweth according to the proportion of hope.  
Now come I to the last rank of Roman Policies arraigned against their professed and feared Enemies, by virtue whereof they both seek to re-enter where they have in this latter Age been disseised; and practise as well for the wasting away of their opposites where they are; as for the shutting of them and their doctrine out where yet they have not been. I will not here enlarge upon things manifest and ordinary, being high ways so plain that a guide were needless. Their persecutions, their confiscations, their tortures, their burnings, their secret murders, their general massacres, their exciting of inward sedition and outward hostility against their adversaries; their oppressing and abasing them where themselves are the stronger, are things whereof they were none of the inventours: though perhaps the commendation of exact refining them, of straining them to their highest note of sedulity and perseverance in putting them in execution, may be more due and proper unto them than any other. Neither yet will I meddle greatly with their art of slandering their opposites, of disgracing their persons; misreporting their actions, falsifying their doctrine and positions; things wherewith their Pulpits do daily sound and their writings swell again. But they are not the first neither that have run this black course, no more than the former red: other have done it before them: yea the buying of men's consciences, by proposing reward to such as shall relinquish the Protestants Religion, and turn to theirs; as in Auspurgh, where they say there is a known price for it, of ten Florins a year; in France where the Clergy have made contributions for the maintenance of renegade Ministers past and to come; is a devise also not fresh and of easy conceit. I will rather insist upon their inventions less trivial, and more worthy to be marked. A wonderful thing it is to consider the great diversity of humours or tempers of mind, shall I term them, which this age hath produced in this one point we speak of, touching the means of growing onward upon the adversary part. A sort of men there life's in the world at this day whose leaders, whether upon extremity of hatred of the Church of Rome, or partly also upon some spice of selfe-liking and singularity to value their own wits and peculiar devises, did cut out in such sort their reformation of religion, as not only in all outward religious services and ceremonies in government and Church discipline; to strive to be as unlike to the Papacy as was possible, but even in very lawful policies for the advantaging and advancing of their part, to disdain to seem to any to be imitators of their wisdom, whose wickedness they so much abhorred: much like to a stouthearted and stiff-witted Captain, who scorns to imitate any stratagem before used by the enemy, though the putting it in exploit might give him assured victory. Neither do those men's scholars as yet a whit degenerate: yea perhaps that disease, (if with leave I may so censure it) hath tainted in some degree all the protestant party, who never could find the means in all this age to assemble a general Council of all their side, for the composing of their differences, and setting order in their proceed; for want I must confess of some opportunities, but of a great deal of zeal also in their Governors, as to me it seemeth. Neither yet have they in any one of all their dominions, erected any College of mere comtemplative persons, to confront and oppose against the lesuites: but have left this weighty burden of clearing the controversies, of perfecting the sciences, of answering the adversaries writings of exceeding huge travail, either upon their ordinary ministers, to be performed at times of leisure from their office of preaching, (and they perform it accordingly:) or upon such as in Universities having some larger scope shall willingly and of their own accord undertake it for some time according to their abode.  
Whereas on the contrary side the Papacy seems unto me very diligently and attentively to have considered and weighed, by what means chief their adverse part hath grown so fast, beyond either their own expectation, or the fear of their enemies; as in less than an age to have won perhaps a moiety of their Empire from them; and those very means themselves to have resolved thenceforward to apply in strong practice on their side also; that so as by a countermine they may either blow uppe the mines of their adversaries, or at leastwise give them stop from any farther proceeding: like a politic General, who holdeth it the greatest wisdom, to outgo his enemy in his own devises; and the greatest valour, to beat him at his own weapons. I will not here presume to press in with my determination upon this great difference and question; although it seeming to me to be no other than a plain quarrel between stomach and discretion, a small deal● of wisdom me thinks might decide it; especially considering that all good things are from God, though they be found in his very enemy; and whatsoever is not unjust, being used in a good course is good.  
The first and chief means whereby the Reformers of Religion did prevail in all places, was their singular assiduity and dexterity in Preaching, especially in great Cities and Palaces of Princes; (a trade at that time grown clean in a manner out of use and request;) whereby the people being ravished with the admiration and love of that light which so brightly shined unto them, as men with the Sun who are newly drawn from a dungeon; did readily follow those who carried so fair a Lamp before them. Hereto may be added their publishing of Treatises of Virtue and Piety, of spiritual ex▪ ercises and devotion; which engendered a firm persuasion in the minds of men, that the soil must needs be pure sound and good, from whence so sweet, so wholesome, and so heavenly fruits had proceeded. Now though the opinions of the Papacy and of a great part of the Reformed Religion be as opposite herein well-nigh as heat and cold, as light and darkness; the one approving no devotions severed from understanding to be a means often rather to divert or dazzle the devotion than to direct and cherish it: and for Preaching in like sort the French Protestants making it an essential and chief part of the service of God; whereas the Romanists make the Mass only a work of duty, and the going to a Sermon but a matter of convenience, and such as is left free to men's pleasures and opportunities without imputation or sin: yet in regard of the great sway which they have learned by their loss that these carry in the drawing of men's minds and affections, they have endeavoured in all places in both these kinds to equal yea and surmount their adversaries. For although in multitude of Preachers they greatly come short, being an exercise wherein the secular Priests list not distemper their brains much, but commend it in a manner wholly to the Regulars and Friars: and these thinking the Country capacities too blockish, or otherwise not worth the bestowing of so great cost on, do employ themselves wholly in Cities and other places of greater resort; all which they have great care to have competently furnished: yet in the choice of them whom they send out to preach, in the diligence and pains which they take in their Sermons, in the ornaments of eloquence, and grace of action, in their show of piety and reverence towards God, of zeal towards his truth, of love towards his people: which even with their tears they can often testify; they match their adversaries in their best, and in the rest do fare exceed them. But herein the jesuites do carry the Bell from all other; having attained the commendation and working the effect, of as perfect Orators as these times do yield. And of these beside certain drawn yearly by lot to go preach abroad among Infidels and Heretics, and besides other times of the year wherein they preach to their Catholics at Lent in especial, by order from their General residing at Rome, their choice Preachers are sent out, one to each City in Italy, with yearly change. And the custom of Italy is for the same man to preach every day in Lent without intermission, if their strength will serve them; whereof six days in the week to preach on the Gospels apportioned, and the Saturday in honour and praise of our Lady. So in their yearly change, there is the delight of variety; and in their daily continuing of the same, the admiration of industry. Some such like course it is to be thought that the jesuites hold also in other countries'; their projects being certain, and exactly pursued. But wonderful is the reputation which redounds thereby to their order, and exceeding the advantage which to their side it giveth.  
For Books of Prayers and Piety, all Countries are full of them at this day in their own language: both to stop in part the outcry of their adversaries against them for emprisoning the people wholly in those dark devotions; and specially to win the love of the world unto them by this more inward and lively show of true sanctity and godliness. Yea herein they conceive to have so surpassed their opposites that they forbear not to reproach unto them their poverty, weakness, and coldness in that kind as being forced to take the Catholics books to supply therein. Which as on this side it cannot be altogether denied to be true; so on the other side it had greatly been to be wished, that those books of Christian Resolution and exercise had been the fruits of the Consciences rather than of the wi●ts of those that made them; (which in some of them, as PARSONS by name, to have been otherwise besides the rest of his actions unsuitable to those Resolutions, some of the more zealous also in their way have not forborn to confess:) that by performing of so good works with a good mind, to a good end, and conforming their own lives and demeanours accordingly they might have prepared men's minds to an hope of a thorough reconciliation; whereas now by using holiness itself for a mere instrument of practices, and to win men to their party, they cannot but drive the world into such a labyrinth of perplexities and jealousies, as to suspect always their policies and despair of their honesties.  
A second thing whereby the Protestant part hath so greatly enlarged, hath been their well Educating of Youth, especially in the Principles of Christian Religion and piety: wherein their care and continuance is even at this day in many places very worthy to be commended of all, and imitated by them who have hither to been more remiss in that kind than were requisite; the education of youth and sowing in those pure minds the seeds of virtue and truth, before the weeds of the world do canker and change the soil, being by the consent of the most renowned wise men in the World, a point of incomparable force and moment for the well ordering and governing of all kinds of States, and for the making of Commonwealth's ever-flourishing and happy.  
And as good education is the preservation of a good state; so all kind of education conforming to the Laws and Customs in being, upholdeth states in the terms wherein they are: the first seasoning with opinions and accustomances whatsoever, being of double force to any second persuasions and usages: not comprising herein those nimble and quick silvered brains which itch after change, liking in their opinions as in their garments to be noted to be followers of outlandish fashions, as being of a more refined and sublimited remper than that their Country conceits can satisfy. Herein than the Papacy being taken short by the Protestants (even as in the former,) and mightily overrun ere they were ware thereof: notwithstanding as difficulties do rather kindle than daunt the generous spirits, and add that to their diligence which was wanting in their timeliness; so these men have bestirred themselves so well therein, to follow the trace which their adversaries had led them, that in fine they have in some sorts outgrown them in it, and quoted them in all, one only excepted, that they respect not much the instruction of the children of the meaner sort; as being likely to sway title; whereas the Protestants seem in religious instruction indifferent to both. But for the rest, what is it they have omitted? what Colleges for their own, what Seminaries for strangers, to support and perpetuate their factions and practices in their enemy's dominions, have they not instituted almost in all parts of Christendom, and maintain still at their own and favourites charge? Is it a small brag which some of their side do make that their English Seminaries abroad send forth more Priests than our two Universities at home do Ministers? Behold also the jesuits, the great Clerks, Politicians and Orators of the World, who vaunt that the Church is the soul of the World, the Clergy of the Church, and they of the Clergy, do stoop also to this burden, and require it to be charged wholly upon their necks and shoulders. In all places wherever they can plant their nests: they open free Schools for all studies of humanity. To these flock the best wits and principal men's sons, in so great abundance, that wherever they settle, other Colleges become desolate, or frequented only by the base sort and of heavyer mettle, And in truth such is their diligence and dexterity in instructing, that even the Protestants in some places send their sons unto their Schools, upon desire to have them prove excellent in those arts they teach. Besides which, being in truth but a bait and allurement whereto to fasten their principal and final hook; they plant in their scholars with great exactness and skill the roots of their Religion, and nourish them with an extreme hatred and detestation of the adverse party. And to make them for ever intractible of any contrary persuasion, they work into them by great cunning and obstinacy of mind, and sturdy eagerness of spirit, to affect victory with all violence of wit in all their concertations. Than which no greater enemy to the finding of truth: which being pure and single in his own nature and author, appeareth not but to a clear and sincere understanding, whom neither the fumes of fiery passions do misten, nor sinister respects or praejudices sway down on either side from the pitch of just integrity. Neither think I any unfitter sort of men in the world to be employed in the contemplation and search of truth, than these hot men and heady, who being sudden in their actions, rise lightly on that which cometh first to hand, and being stiff in their resolutions are transported with every praejudicate conceit from one error into another; having neither the patience they should, to weigh all points diligently; nor the humility to yield up their own fancies to reason; neither yet that high honourable wisdom, as to know that truth being the mark they profess to strive at, in the overthrow of their errors they attain the sum of their desires, and remain Conquerors, by being conquered. Yea sundry times have I seen two eager disputers lose the truth and let it fall to the ground between them, which a calme-minded hearer hath taken up and possessed. But these jesuites praesuming perhaps of the truth beforehand, and labouring for no other thing than the advancing of their party, endeavour, as I said, by all means to imbreed that fierceness and obstinacy in their scholars, as to make them hot prosecutors of their own opinions, impatient and intractable of any contrary considerations; as having their eyes fixed upon nothing save only victory in arguing. For which cause to strengthen in them those passions by exercise. I have seen them in their bare Grammatical disputations inflame their scholars with such earnestness and fierceness as to seem to be at the point of flying each in th''others faces, to the amazement of those strangers which had never seen the like before, but to their own great content and glory as appeared. Over and above all this, they have instituted in their Schools a special fraternity or congregation of our Lady, with certain select exercises and devotions: into which it being a reputation to be admitted, it must cause in congruity the forwardest of their scholars to fashion themselves by all means as to content their humours: and so to be received in show into a degree of more honourable estimamation, but in truth into no other than a double bond of assurance. I shall not need here to insert their singular diligence and cunning in enticing, not seldom the most noble of their scholars, and oftentimes the most adorned with the graces of nature and industry: especially, if they have likelihood of any wealthy succession, to abandon their friends and to profess their Order; (a thing daily practised by them in all places:) yea wher-ever they espy any youth of rarer spirit, they will be tempering with him, though he be the only son and solace of his Father.  
Whereby though they draw on them much clamour and stomach, yet do they greatly enhance the renown of their society, by furnishing it with so many persons of excellent quality or nobility; whom afterwards they employ with great judgement as they find each fittest. Neither yet do they here make an end with this part; this order hath also their solemn Catechising in their Churches on Sundays and Holidays, for all youth that will come or can be drawn unto it; that in no point the diligence of their adversaries may upbraid them.  
But this point of their Schools and instructing youth: is thought of such moment by men of wisdom and judgement, being taught so by very experience and trial thereof; that the planting of a good College of jesuites in any place is esteemed the only sure way to replant that Religion, and in time to eat out the contrary. This course hold they in all Germany, in Savoy, and other places: and the excluding it from France is infinitely regretted, and that which makes them uncerteine what will become of that Kingdom.  
A third course that much advantaged the Protestants proceed, was their Offers of disputation to their adversaries in all places; their iterated and importuned suits for public audience and judgement: a thing which greatly assured the multitude of their soundness, whom they saw so confident in abiding the hazard of trial, being that whereof the want is the only prejudice of truth, and the plenty the only discovery and ruin of falsehood; they standing in like terms as a substantial just man and a facing shifter, whereof the ones credit is greatest there where he is best known, and the others where he is least. And by reason that the Romanists were not so cunning then in the questions, nor so ready in their evasions and distinctions as they are now grown: the effect of these disputations whether received or refused, was in most places such, as to draw with them an immediate alteration of Religion.  
Hereunto may be added those admirable pains which those first Reformers undertook and performed, in translating the Scriptures forthwith into all languages, in illustrating all parts thereof with ample comments, in addressing institutions of Christian Religion, in deducing large histories of the Church from the foundation to their present times, in furnishing all common places of Divinity with abundance of matter, in exact discussing of all controversed questions, & lastly in speedy reply to all contrary writings: the greatest part of these labours tending to the justifying o● their own doctrine, and to the discovery of the Corruption and rottenness of the other; that they might overbeare those with the streams of the evidence of reason, by the strength of whose power they complained to be over-borne. There is not scarce any one of these kinds of writings (save the translating of the Bible into vulgar languages,) wherein the Romanists have not already, or are not like very shortly, either to equal or to exceed their adversaries: in multitude of works, as being more of them that apply those studies; in diligence, as having much more opportunities of helps and leisure; in exactness, as coming after them and reaping the fruits of their travails; though in truth, they come short; and in ingenuity, being truths companion. But as for the Controversies themselves, the main matter of all other, therein their industry is at this day incomparable: having so altered the tenors of them, refined the states, subtilised the distinctions, sharpened their own proofs, devised certain and resolved on either answers or evasions for all their adversary's arguments, allegations and replics; (yea, they have differences to divert their strongest oppositions, interpretations to elude the plainest texts in the world, circumstances and considerations to enforce their own seeliest conjectures, yea reasons to put life into their deadest absurdities; as in particular, a very fair case in school-learning & proportions, to justify their Pope's grants of many score thousand years pardon;) that in affiance of this furniture, and of their promptness of speech and wit, which by continual exercise they aspire to perfect, they dare enter into combat even with the best of their oppugners, and will not doubt but either to entangle him so in the snares of their own quirks, or at leastwise so to avoid and put off his blows with the manifold wards of their multiplied distinctions, that an ordinary auditor shall never conceive them to be vanquished, and a favourable shall report them vanquishers.  
Whereupon they now to be quit with their adversaries, and by the very same art to draw away the multitude, cry mainly in all places for trial by disputations. This CAMPIAN the jesuite did many years since with us: this as I passed through Zurick did the Cardinal ANDREA of Constance and his jesuites with their Ministers, being by ancient ●ight within his diocese. Not long before, the same was done at Geneva, and very lately the Capuchins renewed the challenge. In which parts I observed this discreet valour on both sides; that as the Romanists offer to dispute in the adversaries own Cities, which they know their Magistrates will never accord, so the Ministers in supply thereof, offer to go to them to their Cities, and that now is as much disliked on th'other part; each side being content that the fire should be kindled rather in his enemy's house than in his own. Yea there are not wanting some temperers among them, that have been talking a long while (whether out of they● own dreams, or out of the desires of some greater persons, which I half conjecture,) o● a General solemn Conference to be sought and procured of the choice and chief every way of both the sides; under pretence of drawing matters to some tolerable composition; but in truth, as I conceive, rather to overbeare and disgrace the contrary cause, with their variety of engines, and strength of wit to wield them at all assays at pleasure, than upon sincerity of affection, or probability of any unity or peace to ensue. So great is their hope of having cure by that very weapon from whence heretofore they have had their wounds.  
The fourth way that mightily afflicted the Papacy and consequently advanced the Reformation in her proceed; was a course in my opinion surely more excusable where it cannot, than commendable, where it can be spared: and that is the Discovery of the private blotts of an enemy, farther than the question in hand constraineth. Howsoever, the Protestants, at leastwise sundry of them, by example of those ancient renowned Orators, ripped up to the quick the lives of their adversaries in their particular actions, especially of the Popes and of their Praelates, as also of their Votaries of all sorts and sexes.  
Wherein the store of matter was so huge; the quality of it so enormous loathsome and ugly, matchable in all kind of v●llanie to the veriest monsters of the Heathen; the persons defiled with it of so eminent place in the steering and upholding of their Church; and lastly the truth thereof so undoubted and certain, being drawn for the times passed out of their own stories and authors printed and approved among themselves to be true, for that present being of things done ordinarily for the most part and openly in the fight of all men at Rome and in Italy, (even as they continue perhaps not much better in many things at this very day): that the publishing and presenting it to the prepared minds of the world, besides an extreme horror and detestation which it brought, did work in them this persuasion also, that it could not be but Hell-gates had prevailed against that Sea, whose Governors, whose Praelates, whose Priests, whose Virgins, had lived most of them so long time in the very jaws of the Prince of Hell; neither that it was probable they had been careful in preserving the doctrine of Christianity, who had been so careless of all parts of Christian life and honesty. And as in their lives so in their writings also of doctrine and devotion, and in their actions concerning them: their deifying of the Pope with most impious flattery; their abusing of the Scriptures with all irreverence and profanity; their juggling in their Images to make them weep, sweat and bleed, to raise in the people a devotion towards them of Heathenish Idolatry; their forging of miracles in exorcisms, in cures, in apparition of souls, for their Lucre and advantage; their granting of pardons to some Prayers before Images for XXX, thousand long years; their pardons for sins to come before they be committed; their shameless and ridiculous tales of our Saviour and their Saints, making marriages here upon earth between him and some of their women-Saincts, with infinite childish vanity and sottish absurdity, as to their adversaries it seemed; (though themselves I must confess conceive otherwise of them, some of their graver Doctors both preaching them still in Pulpit, and publishing them newly in ample and elaborate histories;) their promising to the use of certain devotions to our Lady to have a sight of her some time before their dying-dayes; adding to this and much more their falsifying and forgery in all matters of antiquity, thrusting in, cutting out, suppressing true, suborning feigned writings, as their turns did require: all which though being in this sort unto them: they had either their allegations of good intents to defend; or at leastwise their commiserations of humane infirmity to excuse them: yet were they not so washed away from the minds of the people, who could not conceive this house to have been guided by the spirit of God, wherein they saw so many foul spirits of Pride and Hypocrisy, of lying and deceiving, to have borne so great office so long and without controlment. These things being perceived by the favourites of the Papacy to have made so deep impression in the hearts of all men, and to have greatly praejudiced them in their more plausible allegations, men's hearts being aheady taken up and fraught with detesting them; they have cast about for revenge and redress in the same kind; not as the plain blunt Protestant, who finding all his matter made ready to his hands; bestowed no other cost but the collecting and setting it in some order together; but like a supernatural artisan, who in the sublimity of his refined and refining wit, disdains to bring only mere art to his work, unless he make also in some sort the very matter itself; so these men in blacking the lives and actions of the Reformers, have partly devised matter of so notorious untruth, that in the better sort of their own writers it happens to be checked; partly suborned other postmen to compose their Legends, that afterwards they might cite them in proof to the world as approved authors and histories; as is evident in the lives of CALVIN and BEZA, written by their sworn enemy BOLSACK, the twice banished and thrice renegade Friar and Physician, for those names his often changes and hard chances have given him.  
This man being requested by their side to write thus, is now in all their writings alleged as classical and Canonical. But in this kind surely me thinks the conditions of these parties are too too unequal. For the Protestant whatsoever he say either in impeaching his adversary, or clearing his own actions, unless he can directly prove it out of the adversaries own writings, it is with them as nothing, and no better than are Testes domestici in the Law: whereas the Romanist, whatsoever he slanderously surmiseth, unless the other party be able by direct proof to disprove it, (which being to justify the negative is always very difficult, and for the most part impossible;) he triumphs as in a matter of truth not to be gainsaid; and howsoever makes his account, that in these kinds of blows, even where the wound is cured, the scar lightly continueth. At this present they give out that they have a book in hand of the lives of the Ministers of England▪ amongst whom it were to be wished, that some who by their examples in dissoluteness and corruption have given occasion of offence against the Order itself, might by their exemplary punishment withal expiate the reproach.  
Though at these men's hands, who in disgrace of our Praelats have cited MARPRELATE in their late books for a grave Author and witness, and others of like and less indifferency and honesty▪ the innocent and culpable are to expect perhaps like measure. Then for the writings and doctrine of the Protestants, the books of some of our own Countrymen besides many other are famous; who have taken a toil, how meritorious God knows, surely very laborious, out of infinite huge volumes which that part hath written to pick out whatsoever, especially severed from the rest, may seem to be either absurdly, or falsely, or fond, or scandalously, or dishonestly; or passionately, or sluttishly; conceived or written; for even in that kind having the advantage of the homely phrase of one Country, and namely in those times, they have not spared: and these with their cross and contradictings one of an other set cunningly together, they present to the vieu of the world; and demand whether it be likely that these men should have been chosen extraordinarily by God to be the Reformers of the Church, and restorers of his truth, who besides their vicious lives and hateful conditions, in their more sober thoughts and very doctrine itself, were possessed with so fantastical, so wild, so contrary, so furious, so maledicent, and so slovenly spirits. Wherein as they do in some sort imitate their adversaries; so yet with this difference, that the one hath objected that, which either as being the approved doctrine of their Church was with public authority delivered unto the people; or else which was so usual amongst their Canonists and Clergy; as might plead uncontrolled custom to show it lawful. Whereas the other part finding belike small store of that nature, have run for supply to every particular man's writings: wherein in ●● huge a multitude of authors and works as in this over-ranke age men's fingers over-itching have produced; it had been surely a great Miracle, if they should not have found matter enough, either worthy to be blamed or easy to be depraved in their enemy's writings▪ one of the most renowned sages and Fathers of the ancient, having found so much to condemn and retract in his own. And if the Protestants should list to requite them in that kind, they might perhaps find stuff enough, I will not say as one doth to load an Argosy; but to over-lade any man's wit in the world to reply to. But verily these courses are base and beggarly, even when singleness of mind & truth doth concur with them, and fare unworthy of an ingenuous and noble spirit, which soreth up to the highest and purest paths of verity, disdaining to stand raking in these puddles of obscaenitie: unworthy of that charitable and virtuous mind, which striveth by doing good to all to attain the high honour of being an imitator of God; which is sorry of those very thoughts that infect his enemy, and discloseth them no farther than is necessary either for defence of impugned truth, or for warning unto the world to avoid the contagion of the disease or seducement by the dangerously and unapparently diseased. But if to this baseness of discoveries other injustice be also added; if m●lice prefer them, if sleight increase them, if falsehood and slander taint them: then do they not only abase men from the dignity of their nature, but even associate them with the soul enemy and calumniator thereof, whose name is the slanderous accuser of his brethren. I suppose there was never man so patiented in the world, that pattern of all perfection our blessed Saviour excepted,) but if a man should heap together all the choleric speeches, all the wayward actions, that ever scaped from him in his life, and present them in one view all continuate together, (as is the fashion of some men;) it would represent him for a furious and raving bedlam; whom displaying all his life in the same tenor it was led, the whole world might well admire for his courtesy, staidness, moderation and magnanimity. They that observe nothing in wise men but their oversights and follies, nothing in men of virtue but their faults and imperfections, from which neither the wisest nor the perfectest have been free: what do they but propose them as matter of scorn and abhorring, whom God having endued with principal grace hath marked out for very patterns of honour to imitate. Yea this age hath brought out those cursed and thrice accursed wits, who by culling out the errors and shows of errors, by formalizing the contrarieties; misinterpreting the ambiguity, entangling more the obscurities, which in the most renowned authors for humane wisdom that were ever in the world their envious and maliciously fine brains could search; (imitating him therein who by his labours of the very same nature, though with less and no ground at all,) against the sacred Bible purchased the infamous name of the enemy of Christianity have done that hure unto the studies of learning, which nothing but utter extinguishing of their unlearned works can expiate. But of this matter sufficient.  
The last means I will here speak of that were used in setting forward the Reformation of Religion, was the diligent compiling of the Histories of those times and actions, and especially the Martyrologies of such as rendered by their deaths a testimony to that truth which was persecuted in them. These memories and stories presenting generally to the world, the singleness and innocence of the one part, the integrity of their lives, the simplicity of their devises, the zeal of their desires, their constancies in temptations, their tollerancie in torments, their magnaminious and coelestially inspired courage and comfort in their very agonies and deaths, yielding their bodies with all patience to the furious flames and their souls, with all joy into the hands of him that made them: on the other side representing a serpentine generation, wholly made of fraud, of policies and practices, men lovers of the world, and haters of truth and godliness; fighters against the light, protectors of darkness; persecutors of marriage, and patrons of brothels, abrogators and dispensers against the Laws of God, but tyrannous importuners and Exacters of their own; men false in their promises, treacherous in their pretences, barbarous in their executions, breathing nothing but cruelty, but fire and sword against men that had not offended them save in their desire to amend them, which could not endure; (and much of this set out in sundry places with pictures also, to imprint thereby a more lively sense of commiseration of the one part, and detestation of the other): did breed in men's minds a very strong conceit, that on the one side truth and innocence was persecuted, on the other side violence and deceit did persecute; that the one part contrary to all humane probability, being nourished with the only dew of divine benediction, did flourish in the flames, and like Camamil, spread abroad by being trod under foot; the other notwithstanding all humane and infernal succours and devises yet being cursed from above, did fade and would come to ruin. The Papacy being nettled extremely by these proceed, hath rel●oved first to give over the kindling any more of those unfortunate fires, (save in places secure to keep that law in usage,) the ashes of which they have perceived to have been the seed of their adversaries: but rather by secret make of men away in their Inquisitions (for which purpose as some of their own friends in Italy have reported, whether truly or falsely I am not able affirm,) they have their trapdoors or pitfalls in dark melancholy chambers or such other devises perhaps, and chief by general massacres to extinguish them. Then to affront them in the same kind of Martyrologies and Histories, they have first caused sundry new Fryerly stories to be written also in their favour: making in them a representation of authority and justice proceeding by politic execution of law in the necessary defence of God's Church and Priests, and of Catholic states and Princes, against a company of ba●e Rebels and vow-breaking Friars, of Church-robbing Politicians and Church-razing Soldiers; of infected and infecting both Schismatics and Heretics, innovators of orders, underminers of government, troublers of states, overturners of Christendom: against whom if they have not hitherto sufficiently prevailed, it is to be attributed only to the force of popular fury, and not to any strength and goodness of their cause, much less to any Celestial and divine protection. Next for Martyrologies, they have England for their field, to triumph in: the proceed wherein against their later Priests and complices they aggravate to the height of NERO'S and DIOCLESIAN'S persecutions, and the sufferers of their side, in merits of cause, in extremity of tormenes, and in constancy and patience, to the renowned Martyrs of that heroical Church-age. Whereof besides sundry other treatises and pamphlets, they have published a great volume lately to the world in Italian, compiled with great industry, approved by authority, (yea some of their books or passages illustrated also with pictures:) in sum wanting nothing save only truth & sincerity.  
An easy thing it is without growing to the extreme impudency of palpable lying, by leaving out the bad on the one side, and the good on the other; by enforcing and flourishing all circumstances and accidents which are in our favour, and by elevating and disgracing of all the contrary; by sprinkling the terms of Honour wholly on the one part, of hatred and ignominy on the other; to make the tale turn which way shall please the teller. But writers of Histories should know, that there is a difference between their profession and the practice of advocates, pleading contrary at a bar, where the wisdom of the judge picketh the truth out on both sides, which is entire perhaps in neither. And verily in this kind both the Protestants and Papists seem generally in the greatest part of their stories, both too blame, though both not equally, having by their passionate reports much wronged the truth, abused this present age, and praejudiced posterity: in so much that the only remedy now seeming to remain, is to read indifferently the stories on both parts, to count them as advocates and to play the judge between them. But partiality seems to have been the chief fault of the Protestant, love and dislike some time dazzling his eyes, and drawing him from an Historiographers into an Orators profession: though some of them have carried themselves therein with commendable sincerity; even as some also of the other part have discharged themselves nobly. But surely the Priests and Friars which have meddled in that kind have strangely behaved themselves, and disclosed how small reckoning they make of truth, in any thing; their devising, their forging, their facing, their piecing, their adding, their paring, having brought not only their modesty, but their wits also in question, whether they forgot not what it was which they undertook to write; a work of story, or of poetry rather; which Arts though like yet ought they to know are different.  
And for these Martyrologies, to speak of England as they do, (let the truth of Religion lie indifferent on whether side;) unless difference be made between men who suffer for their Consciences only, their very adversaries having no other crime to ob●●ct against them; and those who either in their own particular persons, or at leastwise in their directors whom they have chosen to follow, and vowed to obey, are convinced to have attempted against the Prince and State, and to have practised the alteration and ruin of both; if no difference be to be made between those men's sufferings; let all like, let the persecuting of sheep and hunting of wolves be one. But enough and too much perhaps of these comparisons and imitations.  
I will add only hereto their policy of News, for some kind of resemblance it hath with the former. I must confess it could not settle in my conceit of a long time, that men of their wisdom, so well furnished with better means, should descend to that base and vain devise of inventing and spreading of false News in their favour; being an odious kind of abusing the world, and such also as in the end coming to be checked with the truth redounds to the deep disgrace and discredit of the Authors; being accounted no other than the trick of a bankrupt.  
Howbeit finding by experience that this, frequent among them in other places, at Rome above all other was a most ordinary practice; from whence during the time of my abode in Italy, beside other less memorable, there came first solemn News, that the Patriarch of Alexandria with all the Greek Church of Africa had by their Ambassadors submitted and reconciled themselves to the Pope, and recorded from his Holiness absolution and benediction; there being no such matter as I learned afterward of a Greek Bishop, who hath particular acquaintance and intelligence with that Patriarch:) An other time that the King of Scots amongst many acts worthy of a Christian Prince, had chased away the Ministers, yea and executed two of them, confiscating their goods and bestowing them upon the Catholics: which news was soon after recalled from the same place: Not long after, that BEZA the Archheretic, CALVINS' successor, drawing towards his death, had in full Senate at Geneva recanted his Religion, exhorting them if they had care to save their souls to seek reconciliation with the Catholike-Church, and to send for the jesuites to instruct them, whereupon both himself by special order from the Pope was absolved by the Bishop of Geneva, ere he died, and the City had sent to Rome an Ambassage of submission: a beginning of which news it was my chance to hear, (as being whispered among the jesuites,) two months ere it broke out; but when it was once advertised so solemnly from Rome, it ran over all Christendom, and in Italy was so verily believed to be true, that there were, as is said, who road on very purpose to see those Ambassadors of Geneva, yet invisible: And to make up the full measure of that noble policy, I being afterwards at Lions, and understanding that the Post of Rome there then passing for Spain, gave confidently out that he left the Queen of England's Ambassadors at Rome making great instance for agreement and with his Holiness, and to have her re-catholized and absolved; (news as to me then seemed cut out purposely for Spain, and to consolate their favourers and afflicted adherents:) Finding also by the observation and judgement of some wise men, that the jesuites are the Masters of that worthy Mint, and that all these Chemical Coins are of their stamp: yea and that their glorious news of the miraculous proceed of the Fathers of their Society in converting the Indies are not thought much truer: And lastly perceiving that the doctrine of all that side in their cases of Conscience, making it lawful for them to aequivocate with their adversaries in their answers, though given upon their oaths whensoever their lives or liberties are touched; yet the jesuites are noted by some of their own friends, to be too hardy aequivocators, and their equivocations too hard: (whereof they give example, of a jesuite who instructed a maid-servant in England; that if she were examined whether she knew of any Priest resorting to her Masters-house, she should swear if she were put to it, that she knew not of any; which she might do lawfully with this secret intent, that she knew not of any, viz. with purpose to disclose them; though other defend this as a point of allowable wisdom.  
All these things considered, it hath made me to mitigate my former imagination, and to deem it not impossible, that this over-politick & too wise Order may reach a note higher than our gross conceits, who think honesty the best policy, and truth the only durable armour of proof; and may find by their refined observations of experience, that news make their impression upon their first reporting, and that then if they be good, they greatly raise up the spirits, and confirm the minds, especially of the vulgar, who easily believe all that their betters tell them; that afterwards when they happen to be controlled, men's spirits being cold are not so sensible as before, and either little regard it, or impute it to common error and uncerteintie of things; yea and that the good news cometh to many men's ears, who never hear of the check it hath. And at leastwise it may serve their turn for some present exploit, as Merchants do by their news, (whether imitators or imitated of these men I know not,) who finding some difficulty in accommodating their affairs, have in use to forge letters or otherwise to raise bruits either of some prosperous success in their Prince's actions, (as our men they say at Constantinople,) or of some great alteration in some kind of merchandise, (as certain not long since have done at Paris,) which may serve for that present instant to expedite their business.  
Yet surely me thinks these learned Fathers should consider, that though lying be held for a necessary fault in Merchants, (if any fault be necessary, which for my part I hold not:) yet can it not be admitted an allowable policy for Divines, being the offspring of that Archenemie of the Deity and Divinity. And if as a dead Fly doth vitiate a whole box of sweet ointment; so a little folly may blemish greatly a very wiseman, and some falsehood discredit withal the delivery of much truth: then verily will I be bold to crave leave at their hands, if admiring them in the rest of their super-subtill inventions, I arrange this among the poor policies of the Hospital of the Desperari.  
Now these being the weapons wherewith they fight against their adversaries, they whetten them by framing an Utter Breach or separation in all religious duties between their party and their opposites: not only in such points as wherein they descent, (which is the part of all men that list not to wound their own consciences:) neither yet of all ecclesiastical duties alone; (which sundry other Churches ancient and modern have done and still do, as thinking that the good things which Heretics retain, are vitiated by those bad wherewith either their faiths or functions are stained; though perhaps there be a dram more of Zeal than Charity in the ingredients of that Canon, unless the Heresy be capital, and directly opposite to the glory of God or honour of our Saviour:) but the Church of Rome at this day in their more usual practice hath so strained that string, as to stretch it out even to all divine duties whatsoever though not Ecclesiastical, but performed by private persons and in several as occasion serves; neither to such only as the Faith hath revealed unto us Christians; but even those which the light of Nature hath taught all men in the world, yea Pagans' and Barbarians, as yielding glory to God, imploring his aid and favour, rendering him thanks for his benefits; in none of which actions do they willingly join with the Protestants; being so though not publicly and universally commanded by the sovereign Lord and Law of their Church, yet counselled (as the effect doth show) in private by their particular instructors, directors, and Confessors. If a Protestant begin to settle himself to pray with that prayer which the lips of our Saviour have sanctified and taught, it is now so polluted by passing through his lips that a Roman Catholic will hardly stay in the room. If he use that voice which all the creatures of God in their several languages do daily sound forth and say God be praised, or Glory to the highest, the Romanist alone is silent, and will not join his assent. If at meat he yield thanks unto God for his blessings, be it but with Deo gratias, which was ever in St. AUGUSTINE'S mouth; though this chase not the Catholic away from his dinner (which were to his loss,) neither make they it simply unlawful to add his Amen; yet commonly and more willingly he doth forbear it, where he may securely do so without farther offence.  
On the contrary side a Roman Catholic will not easily say Grace, though it be at his own table, when a Protestant is present; thinking better to leave God unserved, than that a Protestant join in serving him. Though the custom of giving God thanks at meals is generally among those Catholics grown clean out of use both in France and Italy for aught I could see; as not knowing that a Pope's pardon is gained by the use of Grace cups.  
In sum, they are more averse to join with the Protestant in doing honour to God, than with the very bruit beasts; if beasts by proper speech could sound forth God's praise, as the Legends of their Saints in their favour do fancy. Wherein how religiously they have proceeded for the amplifying and advancing of God's service, that God doth know: how charitably towards their neighbours, that themselves do know: how politicly for the strengthening of their own party among their enemies, that the world may know by these few considerations.  
First by this course, they keep their lay-followers in a perpetual dark ignorance of the Protestants faith and religion; having made it an high degree of deadly sin, either to read their books, or to hear their sermons; or to be present at their service, or almost any way to communicate with them in religious duties whatsoever. Whereby whatsoever their lay-multitude conceiveth of the Reformed Religion or of the points of doctrine which therein are taught, is that only which the enemies thereof do tell them: who report it according to the distaste of their own stomaches, and as may represent it in most odious and hideous form to the hearers: so that now no more merveile (which experience doth teach) that seldom or never a lay-Roman-Catholike can be found that conceiveth rightly of any almost of the Protestants positions: sith seldom or never was Romane-Priest yet to be shown, that hath not falsifyed and depraved them utterly in reporting them. Whereas if those lay-Catholikes should once open their ears to know the Protestants opinions from themselves that hold them, (which was the use of the old world in their ingenuous simplicity and singleness of proceeding:) they would not be found either so absurd perhaps, but that a reasonable; or so wicked, but that a religious mind might embrace them.  
Then secondly, by this means they do knit their own faction more fast together, and unite them more firmly to the head thereof the Pope; sith no service of God but in his communion, and with him no conjunction without utter separation and estranging from his enemies. Whereas if his party should but join with the Protestants in such services of God as are allowed by both; this concurring with them in some actions, might abate that utter dislike which they have now of their whole way: yea and haply taking a liking of them in some things they might be drawn still on by degrees to other, and so finally slip away, or grow cold in their first affections. For factions as by disparity of minds they are razed, so by strangeness they are continued and grow immortal: whereas contrariwise they are asslaked and made calm by intercourse, by parley they are reconciled, by familiarity they are extinguished. A memorable example of the virtue of this policy, our own Country in these latter times hath yielded: where in the first Reformation under King EDWARD, the Praelates and Clergy having before under King HENRY discarded the Pope, did easily join with the Protestants, though not in their opinions, yet in the public service of God in the Churches, being indifferently composed and offensive to neither part. And but that the Pope soon after upon extraordinary cause was restored to his former authority by Queen MARY; that faction had in likelihood been long since ended. But after that the Pope was once again admitted, and had liberty to temper with his party at pleasure; in the second Reformation by her Majesty, not a Bishop of his could be persuaded to come to our Churches but choosing rather loss of living, and the greatest part also imprisonment, they laid thereby the foundation of that faction of Recusants, which hath since been continued by their followers unto this day, notwithstanding our service be less offensive to them than in King EDWARD'S time, and in no part opposite to any point of their belief. But so hath it seemed good to their politic Governors, by this utter breach and alienation to preserve and perpetuate the remains of their party; and that in the midst of their much more potent adversaries, though armed with Laws, quickened with suspicions, yea and exasperated by their often dangerous practices against them. Now in that they proceed also yet one step farther, and not only inhibit their party the reading of Protestantbooks, and repair to their Churches, but discounsell also all joining with them in any service of God, by whomsoever and how lawful sort soever performed: thereby do they engender in them (according to their desire) an extreme hatred and bitter detestation of their opposites. For if the Protestants by reason of their enmity with the Pope and swarving from his way, do stand in terms of so deep disfavour with God that their Prayer itself doth turn into sin; that their humble thanksgivings are abominable praesumptions; that to join with them in praising the Creator of the world is no better than dis-service to his Majesty, then surely woe worth the hour wherein they were borne, and blessed be that hand which shall work their bane and ruin; then no stay or doubt, but what the Pope directeth, that boldly to be executed against the enemies of God. And this have they set up as a Crown and accomplishment to the rest of their practices against their adversaries. For now is their faction not only kept on foot and continually maintained without decay: but inflamed also with such hatred of their enemies, that they are ready to any violence that opportunity can advice.  
For as diversities of judgements doth grow into dislikes, and dislikes by opposition do issue into factions: so hatred in factions, doth break out into seditions, and attendeth only advantage to use force against those they hate. Whereas on the contrary side the Protestant being not armed nor quickened up with such stings of hatred as his adversary, is more cold and careless in his opposite desires, and exceedingly inferior in all strong attempts and practices. But certainly howsoever in this crafty kind of policy, which hath too much bewitched the wits of this age, and doth too much tyrannize over that ancient true wisdom wherewith the world in foretimes was more happily governed, these courses may seem very fine and effectual for the achieving of that end whereto they are framed: yet I suppose it would prove very hard to be shown, how they can stand with the principles and rules of that Religion, whose root is Truth; whose branches are Charity; whose fruits are good deeds extending and even offering themselves with cheerfulness unto all men, to the encouraging of friends, and reclaiming of enemies, to the mending of the worse, and accomplishing of the better. For if a magnanimous & noble mind in the high virtuousness thereof do carry itself in all actions with such moderation and measure, as that it neither hate his enemy so much in regard of his wickedness, but that it love whatsoever in him hath resemblance of virtue; neither yet fear him so much for his mischievous desires, as to rage and grow fierce upon him in his weakness; but contenteth itself so far forth only to repress him, as may disable him thence forward from doing hurt unto others: how much more may it seem reasonable, that the heavenly affection of a Christian, rejoice for whatsoever goodness appears in any man, as finding there some lineaments of his Creators' Image, detest nothing but impiety and wickedness, the world's dishonour; and lastly in the true and serious worshipping of God, do join when occasion offers with whatsoever of his Creatures, with united affections to cheer up his service, where scandal by show of approving that which is evil in them doth not hinder? But this world in the baseness of his metal, now the last and worst, and in the weakness of his old and decayed years, laying the ground of all his policy in Fear and jealousy, issuing from a certain consciousness of his own worthlessness and want of virtue; holdeth those courses for the best, which work with the greatest and most secret advantage against such as either are, or in time may become concurrents or enemies; letting pass with some terms of formal commendation those ancient more noble ways, which being derived from the high Governor of both the Worlds, & having their ground on the unmovable principles of true wisdom and virtue, must needs be of greater force, both for the upholding of those that hold them, and for the effecting of all their worthy and honourable desires, were there a firm mind to pursue them, and a strong arm to wield them; both which to this weak world are wanting. But of these matters sufficient.  
It is now time that I come to the view of those means which are used by the Papacy for the Excluding of all access and sound of the Religion, in those places where their power remaineth yet unabridged. Wherein as in other like cases before I will lightly pass over that which is apparent to all eyes: and that is what service their Inquisition doth therein: being in truth the principle and most forcible engine in accomplishing that work: and such as wheresoever it and the Council of Trent can be thoroughly planted and established, as in Spain, and all Italy now save only some part perhaps of the Kingdom of Naples, where the tyranny of Spain may be Inquisition sufficient, (as the Inquisition of Spain is also of the two the crueler;) doth rid them of fear and their adversaries of hope, of letting in the Reformation; unless perhaps in so me universal deluge of war, when the execution of Laws and such searches shall be forced to cease. For this Inquisition, as a sovereign preservative, and defective of no virtue save justice and Mercy, being committed lightly to the most zealous, industrious, and rigorous Friars that can be found in all places, who leave no one rule thereof unpractised; taking hold of men for the least suspicion of Heresy or of affinity or connivance with heresy that may be, as the bare reproving sometimes the lives of their Clergy, or the having of any book or edition prohibited (though yet with some regard of the nature and quality of persons, seeing many a man makes those actions suspicious, which otherwise would not make the man;) discovering men by the pressing of all men's Consciences, whom they charge under an high degree of mortal sin and damnation, (being a case reserved, and wherein not any under an Archbishop or Bishop can absolve them, as I have seen in their printed instructions at Sienna,) to appeach even their nearest and dearest friends if they know or but suspect them to be culpable therein: proceeding against the detected with such secrecy and severity, as that first they shall never have notice of their accusers, but shall be urged to reveal their very thoughts and affections; Secondly if by long enquiry they be taken tardy in any one thing delivered in their examinations, or can be convicted thereof by any two witnesses of how base or in different quality soever, without farther reply they are cast and gone; thirdly if nothing fall out to be proved against them yet will they hold them in their Holy house diverse years sometimes, in great anguish and misery, for a terror to other, and for their exacter trial; and lastly, besides all their tortures and scorns if one be touched the second time, nothing but death without remission: this being the diligence, this the violence of their Inquisition, it doth so sweep all quarters and corners where it walketh that as a shearing wind it kills all in the bud, no wit nor provision being possible to avoid it. Yea it is such a bridle to the very freedom of mind and liberty of speech, which they of their own way would otherwise use; and is converted in some places to such an instrument no less of civil than Ecclesiastical tyranny: that as Naples and Milan did a while vehemently withstand it and Spain would with the dearest things they have redeem it; so most of their most zealous Catholics elsewhere which would dye perhaps if need so were for their Religion, yet abhor the very name & mention of the Inquisition, as being the greatest slavery that ever yet the world hath tasted. And the Venetians themselves could never yet be brought to admit it in other sort, than with certain very favourable exceptions for strangers (who are generally also in Italy little searched into for their consciences, by reason of the gain which comes by their repair, but may pass well enough if they give no scandal,) and with retaining the sovereign sway thereof in their own hands at all times.  
But to let this rack of men's souls thus rest, as an invention fit for the Religion of ANTIOCHUS and DOMITIAN, or for Mahomet's Alcoran, than for the clemency of his Gospel who was Prince of mildness and mercy: It is a wonderful thing to see what curious order and diligence they use, to suffer nothing to be done or spring up among themselves, which may any way give sooting to the Religion which they so much hate. And first for the Scriptures; for as much as the Reformation seems grounded upon them, the Reformers having striven to square it out wholly and only by that rule, as fare forth as their understanding and wits could wade; and for as much as it is a thing which the Romanists deny not, that a great part of their Religion hath other foundation, and would seem in many points to swerve much, yea and plainly to cross the Scriptures, as an ordinary reader by his mere natural wit, not fashioned by their distinctions nor directed by their glosses, would expound it: for this cause though heretofore to stop their adversaries mouths, always yolping and crying with hateful sounds, that they would not let the poor people hear their Creator speak to them, that they starved and murdered their souls in ignorance robbing them of the bread of life, the voice of Christ, and cramming and choking them with their empty superstitions, their poisoned Idolatry; that the Scriptures would show them that their worshipping of blind Images was a thing detested, and even with threats prohibited in the Law of God; their praying in unknown language and by tale plainly reproved; their invocating and vowing to Saints a matter there never heard of; that their Ceremonies were vanities, their traffic for souls very Sacrilege, their miracles delusions, their Indulgences blasphemies; that it would discover their Church to be a body strangely infected and polluted with all foul and pestilent diseases; and finally that their not-erring and not-controllable Lord of Rome was no other than that imperious bewitching Lady of Babylon: though I say as well to beat back these irksome out-cries of their adversaries, as also to give some content and satisfaction to their own, that they might not think them so terribly afraid of the Bible, they were content to let it be translated by some of their favourers into the vulgar, as also some number of Copies to be saleable a while at the beginning: yet since having hushed that former clamour, and made better provision for the establishing of their kingdom, they have called all vulgar Bibles straight in again, (yea the very Psalms of DAVID which their famous preacher Bishop PANIGAROLA translated) as doubting else the unavoidableness of those former inconveniences.  
To let pass those hard conceits which they breed in the multitude, as touching the inextricable obscurity of the Scripture, the easiness to mistake it, the dangerousness to err by it: having raised in some places such base and blasphemous proverbs concerning it, as for my part I had rather themselves would extinguish them, than that I list to give them give them life by recording them in this place. Neither yet in their very sermons, though they preach always in a manner on the Gospel of the day, do they read or any other ways recite the text; but discourse only on such points of it as they think fittest, without more solemnity; that no sound of Scripture may possess the people: although the use in France be otherwise for that matter: yea some parts of Scripture, as S. PAUL'S Epistles, they are so jealous of, and think so dangerous, that by report of diverse, (for myself did not hear it,) some of their jesuites of late in Italy in solemn sermon, and other their favourites elsewhere in private communication, commending between them St. PETER for a worthy Spirit, have censured St. PAUL for a hot headed person, who was transported so with his pangs of zeal and eagerness beyond all compass in sundry his disputes, that there was no great reckoning to be made of his assertions; yea he was dangerous to read as savouring of heresy in some places, and better he had not written of those matters at all. Agreeable to which I have heard other of their Catholics deliver, that it hath been heretofore very seriously consulted among them, to have censured by some means and reform the writings of St. PAUL: though for my own part I must profess I can hardly believe this, as being an attempt too too abominable and blasphemous, and for these times also too desperate a scandal. But howsoever, he of all other is least beholden to them: whom of mine own knowledge and hearing some of them teach in Pulpit not to have been secure of his preaching but by conference with St. PETER and other of the Apostles; nor that he durst publish his Epistles till they had allowed them. These orders have they taken to avoid danger from the written word: advancing in stead thereof the amplitude; the sufficiency, and the unfallible certainty of God's Oracles and word not written, but delivered to the custody of his holy Church by speech only: which Church hath now fully also delivered her mind in the late Council of Trent; whereto all that are solemnly doctored in Italy must subscribe.  
And as in the foundation of the Reformation which is the Scripture, so much more in the edifice itself the Doctrine and Opinions, they beat away all sound and Echo of them: being not lawful there to allege them, no not to glance at them; not to argue and dispute of them, no not to refute them. In ordinary communication to talk of matter of religion, is odious and suspicious: but to enter into any reasoning though but for argument-sake without other scandal is prohibited and dangerous. Yea it was once my fortune to be half threatened for no other faul●●han for debating with a jew and upholding the truth of Christianity against him: so unlawful are all disputes of Religion what soever. And their Friars even in France in their endeavours to convert others, will say it is lawful to persuade them, but not so to dispute with them. But in Italy this is much more exactly observed: where in their Divinity disputations in their Universities or Colleges, (as some such disputations they have, but very sleight and unfrequent;) I could not perceive that they ever debated any question at this day controversed, otherwise than (as ever) among themselves and between their Schoolmen. And which was more strange to me till I sounded the reason, in no place of Italy where ever I came, could I hear any of their Preachers treat of any point in question between them and the Protestants, save only at Padova; where, in respect there are always diverse hundreds of strangers of the adverse party, it is otherwise practised, and I ween advised.  
But in all other places for aught I could perceive, either they mention now no adversaries; or if they do, which is very seldom, yet do they not unfold their opinions and arguments, but either frame other Chimaeras of their own in steed of them, and so flourish about or two in canvasing their own shadows, as is usual in France also; or else dispatch them away with certain general reproaches, and then (as I have heard some of them) will formally conclude; but what do I name Haeretikes in an assembly of Catholics? Howbeit they are not so forgetful and careless of their good cross neighbours, as this course might seem at the first blush to import: but those offices they do, they do them to the best purpose; teaching the people some times in pulpit, but much more in private conferences and in their confessions, that the Lutherans and Calvenists are blaspemers of God and all his Saints, and above all other that they despise and vilify our Lady, saying plainly she was no better than one of their own wives; that they abolish the Church-Sacraments, the only means of salvation; that wherever they come, they either raze or rob Churches, and make stables of them; that there is no kind of villainy which is not currant among them; that in England they have neither Churches nor form of Religion, nor serve God any way; that the Englishnation since their falling away from the Church is grown so barbarous that their soldiers are very Cannibals, and eat young children. But that above all other places Geneva is a very professed Sanctuary of roguery, giving harbour to all the runagates, traitors, rebels, and wicked persons of all other Countries. By which speech very generally in Italy spread and believed, some memorable accidents have at some times happened. Sundry of their prigging and lose Friars, hearing of Geneva to be such an only place of good fellowship, and thinking the lewder pranks they played with their own ere they came thither, to find the better welcome at their coming; have rob their Convents of their Church-plate and Repositories, and brought away the booty in triumph to Geneva, under the changeable colours of reformed Religion: where their advauncement hath been straight to the Gibbet for their labour: a reward much unexpected; and such as caused them to complain pitifully of their wrong information; For such is the extraordinary severity of that City as to punish crimes committed without their state, with no whit less rigour than as if they had been done within it. And not many years since it was the lot of a Spanish gallant, who stood upon his state and carried a mint about him, to repair thither to have stamps made him for the coining of Pistolets. His defence was that he understood their City was free, and gave receipt to all offenders. It was told him that it was true, that they received all offenders, but withal when they were come, they punished their offences. A distinction which the good Gentleman had never before studied; and the learning of it than cost him no less than his head-piece.  
And as by these kind of slanders, so also the more to harden men's minds against them, they will tell of strange miracles that have befallen them. A Point wherewith the Pulpits of France also do ring daily: where in the siege of Paris they were grown to that audaciousness, as to persuade the people there, who generally believed it, that the thunder of the Pope's excommunications had so blasted the Haeretiks, that their faces were grown black and ugly as Devils, their Eyes and looks ghastly, their breaths noisome and pestilent. Much like to one of the Servi di Madonna at Bolonia, whom I heard in Pulpit among a multitude of modern miracles, which had fallen out to their punishment who were excommunicated, (the continuing wherein a year, without seeking absolution, incur suspicion of Heresy;) tell this also of an haereticall gentleman of Polonia: who talking at a solemn dinner against the Pope, the bread on his trencher grew black as ink, and upon his repentance and conversion returned to his former whiteness. A thing happened but lately and reported by the Polonish Ambassador to a Cardinal, by the Cardinal to a Bishop, by the Bishop to this Friar: An imitation perhaps of that renowned miracle of eating tables for hunger, threatened by that winged Prophetess, with like deduction of credit;  

Quae Phoebo pater omnipotens, mihi Phoebus Apollo.  
Praedixit, vobis Furiarum ego maxima pando.   
And these things are in steed of refuting the Protestants Religion: which are not in vain.  
For the vulgar sort, who believe, as they say, in God and the Pope think all to be Gospel that their Friars tell them. And I have heard some conjecture at others to be Lutherans, only by reason they were so monstrous blasphemers as they were. But all are not of that stamp: those gentlemen and other who have travailed abroad; and those also at home that are not passionately blind, but discreet and inquisitive of the truth of all things; howsoever dissenting from them, yet have no such hard conceit of the Protestants opinions or actions. But the most strange thing as to me it seemed of all other, is that those principal writers who have employed themselves wholly in refuting from point to point the Protestants doctrine & arguments, are so rare in Italy as by ordinary enquiry, I believe not to be found.  
The Controversies of Cardinal BELLARMINE I sought for in Venice in all places. Neither that nor GREGORY of Valenza, nor any of such quality could I ever in any shop of Italy set eye on: but in steed of them an infinite of mere invectives and declamations. Which made me entertain this suspicious conjecture, that it might be their care that no part of the Protestants positions and allegations should be known they were so exact, as to make diseurrent in some sort even those very books, which were constrained to recite them, that they might refute them, in such wise as not to suffer them to be commonly saleable, but only to such or in such places as the superiors should think meet. But the truth of this conjecture I leave to farther enquiry.  
The conclusion is this: no sound of the reformed Religion, either stirring in Italy, or by any humane wit now possible to be raised. For to bring in from foreign places any haereticall writing, though it were without malice, were two years straight imprisonment as they say, if he so escaped. So fare are they from their adversaries, either simplicity, if their cause be bad; or honesty if good: who not only in most of their replies print both together, to give means of indifferency in judging to the reader; but even permit their adversaries yet unanswered disputes to run current among them, so they be in the latin, and not purposely written, as some are, to misdraw the multitude. It remaineth now to restrain the Italians from going abroad to foreign Country's, where those contagious sounds and sights might infect them. Herein the nature of the Italian doth supply: who wonders at us Englishmen that come traveling so far thither▪ himself having no humour to stir one foot abroad; and indeed little needing, considering how all Nations of Christendom do flock to him. But not so for Merchants: these fly abroad in exceeding abundance to all places, and in wealth wherever they come over-top all other; such is their skill, their wit, their industry, their parsimony. Behold then this Pope's late exploit also for that point. He hath by his printed Bull under pain of excommunication forbidden them all repair for traffic to haereticall countries: Whereupon some as I hear are retired from England, and other in other places are said to have importuned and obtained some out-Chappell to have their Mass in. Thus hath every gap his bush, each suspicion his prevention.  
One thing only remaineth as a garland to all the rest. It were an hard state and a tyrannical, where the Superiors should assume to themselves all licence of doing, and not permit to the inferiors at leastwise liberty of speaking: which is but a slender revenge. For so great a wrong as ill government; yet such as by giving vent to the boiling fumes of hatred, doth evaporate and asslake that heat, which otherwise would flame out into furic and mischief. For which cause the wisest men have been always best pleased, that loser's should have their words▪ and they who have endeavoured to bridle men's tongues by sharp laws, whom they rather should have charmed, and held in tune by their own integrity, have learned that things violent are seldom permanent, and that the enjoining of too much patience makes men break into madness. Yea I have heard men of great experience and judgement say, that the best way to reconcile the Country enmities is to let the good men chide a while heartily together; and their stomaches being once disgorged a peaceable motion will find good audience: so necessary are these evaporations to the minds of the multitude▪ which may serve for some justification of the wisdom of the Papacy in those former free times, when they did, and other said, what each humour advized. But little was it then feared which since hath followed. Little was it imagined, that the time should come, when the world awakened by the cries of a Friar, should look about so broadly, and search so narrowly all the plaits and hidden corners of the Papacy, what their doctrine had been, what their lives, what their scopes, and what their practices. Not so many of the consecrated divine Patrons of the Roman state, with thousands of prayers and vows daily adored; nor so many of their enshrined and miracle-working Images, to whom such store of lamps and pure candles were daily burning; so much incense perfumed, so long and toilsome Pilgrimages performed, such abundance of gifts and glad offerings presented; on whom lastly so many, so devout, so humble both bowed knees, and hung-downe heads, and beaten breasts, and life uppe eyes attended; did ever foretell so notable a calamity.  
It was not then thought that there would arise a generation, who would allege in good earnest, that diverse hundred of years since, as also more freshly, sundry of their own Authors and ●ollowers had in bitter detestation of their own monstrous abominations described out the Pope for the Antichrist fore-prophecied; called Rome the Very Babylon and temple of Heresies, the corrupter of the World, the hate of Heaven, and in effect the highway and very gate of Hell: that the lives of their Praelates, Priests, Friars, and Nuns, not for some particular offences, which will always befall, but for their ordinary tenor and course of conversation, had been so reported by men of their own Religion, that an honest adversary can not read them without sorrow, nor a modest without shame and blushing: that the iniquity of their chief Sea hath been so exorbitant, as to have raised amidst themselves this proverb or saying among many other concerning it, recorded in their own books, that the worst Christians of Italy are the Romans, of the Romans the Priests are wickedest, the lewdest Priests are preferred to be Cardinals, and the badst man among the Cardinals is chosen to be Pope. Neither was it the●● fore-s●ene, that the world entering into these considerations, would think that they had reason which called for a Reformation; and that it was not a fatal calamity of this age, but a supernatural blessing of God from above, after the kindling of many precursorie lights of knowledge and furnishing other instruments to do service therein, to direct a mere accident of scandal on their part, namely the undiscreet proclaiming and sale of their pardons, as the wisest and worthiest of their own Historiographers reporteth it, to the provoking of certe in men of more zeal and courage, than policy or skill, in conducting their actions; who without any such premeditated intent, yea and drawn into the lists, and held in them against their will, by the violent pressing and insulting of their adversaries; having been forced to sift thoroughly the Romish doctrine and practice, have discovered therein those errors and abuses, which it was high time to be purged and swept out of the Church: and that the establishing of this Reformation how unperfect soever, to be done by so weak and simple means, yea by casual and cross means, against the force of so puissant and politic an adversary, is that miracle which in these times we are to look for; wherein it pleaseth God, whose goodness all times do speak out; to renown his high wisdom in guiding this untoward world by ordinary courses; as in foretimes his power, by admiring therein his often extraordinary wonders. But the Papacy at this day taught by woeful experience, what damage this licence of writing among themselves hath done them; and that their speeches are not only weapons in the hands of their adversaries, but ey sores and stumbling blocks also to their remaining friends: under show of Purging the world from the infection of all wicked and corrupt Books and passages which are either against Religion or against honesty and good manners, for which two purposes they have their several officers, who indeed do blot out much impiousness and filth, and therein will deserve both to be commended and imitated, (whereto the Venetians add also a third, to let nothing pass that may be justly offensive to Princes;) have in truth withal pared and lopped of whatsoever in a manner their watchful eyes could observe either free in disclosing their abuses and corruptions, or saucy in construing their drifts and practices, or dishonourable to the Clergy, or undutiful to the Papacy. These editions only authorized, all other are disallowed, called-in, consumed; with threats to whomsoever shall presume to keep them: that no speech, no writing, no evidence of times past, no discourse of things present, in sum nothing whatsoever may sound aught but holiness, honour, purity, integrity to the unspotted spouse of CHRIST, and to his un-erring Vicar; to the Meistresse of Churches, to the Father of Princes. But as it falleth out now and then, that wisdom and good Fortune are to the ruin of them that too much follow them; by drawing men sometime, upon a presumption of their wit and cunning in contrivements, and of their good success withal in one attempt, to adventure upon an other still, of yet more subtle invention, and more dangerous execution; which doth break in the end with the very fineness itself, and over-whelme them with the difficulties: So it is to be thought, that their prosperous success in pruning and pluming those latter writers, effected with good ease and no very great clamour, as having some reason, and doing really some good; was it that did breed in them an higher conceit, that it was possible to work the like conclusion in writers of elder times, yea in the Fathers themselves, and in all other monuments of reverend Antiquity: and the opinion of possibility redoubling their desire, brought forth in fine those Indices expurgatorij, whereof I suppose they are now not a little ashamed, they having by misfortune light into their adversaries hands, from whom they desired by all means to conceal them, where they remain as a monument to the judgement of the world of their everlasting reproach and ignominy. These purging Indices are of diverse sorts: some work not above eight hundred years upward: other venture much higher even to the prime of the Church▪ the effect is that forasmuchas there were so many passages in the Fathers and other ancient Ecclesiastical writers, which their adversaries producing in averment of their opinions, they were not able but by tricks and shifts of wit to reply to; to ease themselves henceforth in great part of that wit-labour; (a quality indeed perhaps more commendable in some other trade, than in Di●initie where verity should only sway, where the love of the truth should subject or extinguish wholly all other passions, and the eye of the mind fixed attentively upon that object should disturne from the regarding of other motives whatsoever:) some assemblies of their Divines, with consent no doubt of their redoubted Superiors and Sovereigns, have delivered express order, that in the impressions of those Authors which hereafter should be made, the scandalous places there named should be clean left out: which perhaps though in this present age would have smally prevailed to the reclaiming of their adversaries yet would have been great assurance for the retaining of their own, to whom no other books must have been granted. Yea and perhaps time and industry, which eat even through marbles, extinguishing or getting into their hands all former editions, and for any new to be set out by their adversaries there is no great fear; whose books being discurrent in all Catholic Countries, their want of means requisite to utter an impression; would dishearten them from the charge: the mouth also antiquity should be thoroughly shut up from uttering any syllable or sound against them. Then lastly by adding words where opportunity & pretence might serve, and by drawing in the marginal notes and glosses of their Friars into the text of the Fathers, as in some of them they have already very handsomely begun, the mouth of Antiquity should be also opened for them. There remained then only the rectifying of St. PAUL, (whose turn in all likelihood if ever should be the next,) and other places of Scripture, whose authority being set beneath the Churches already, it were no such great matter to submit it also to her gentle and moderate Censures; especially for so good an intent as the weeding out of Heresies and the preserving of the Faith-Catholike in her purity and glory. But above all other the second Commandment, (as the Protestants, Grecians and jews reckon it,) were like to abide it: which already in their vulgar Catechisms is discarded as words superfluous, or at least wise as unfit or unnecessary for these times. And then without an Angel sent down from Heaven, no means to control or gainsay them in any thing. But these are but the dreams perhaps of some over-passionate desires, at least wise not likely to take place in our times. But what is it which the opinions of the not possibility of erring, of the necessary assistance of God's Spirit in their Consistories, of authority unlimited, of power both to dispense with God's Law in this world, and to alter his arrests and judgements in the other, (for thereunto do their pardons to them in Purgatory extend:) what is it which these so high and so fertile opinions are not able to engender, and do not powerfully enforce to execute? carrying men away headlong with this raging conceit that whatsoever they do by the Popes they do by Gods own commandment, whose Lieutenant he is on Earth by a Commission of his own penning, that is to say with absolute and unrestrained jurisdiction; that whatsoever they do for advancement of his Sea and Sceptre, they do it for the upholding of the Church of CHRIST, and for the salvation of men's Souls, which out of his obedience do undoubtedly perish. And verily it seems no causeless doubt or fear, that these humours and faces, so forward, so adventurous, to alter and chastise with palpable partiality, the works of former times in an age which hath so many jealous eyes on their fingers, so many mouths open to publish their shame, such store of Copies to restore and repair whatsoever they should presume to maim or deprave: that in former ages, when there were few Copies, small difficulties, no enemies; as it is found by certain and irrefragable arguments, that many bastard-writings were forged in their favour, and fathered on honest men who never begat them; So also they might beside other their chopings and change, puttings in and puttings out, suppress many good and ancient evidences, which they perceived were not greatly for their purpose to be extant. But of all other in reforming and purifying of authors, the care and diligence of this Pope doth fare exceed: who not content with that which hath been done in that kind before him, nor thinking things yet so bright as they should be, causeth much to be perused and scoured over anew: yea and it is thought will cashier some worthy authors, who as yet though with cuts and gashes hold rank among them. And for a farther terror not to retain books prohibited; I have seen in their printed instructions for Confession, the having or reading of books forbidden set in rank amongst the sins against the first Commandment. And for farther provision, The jews (who have generally not any other trades than frippery and usury, loan of money and old stuff,) are inhibited in many places the meddling any more with books, for fear least through error or desire of lucre they might do them praejudice. Neither is it lawful in Italy to carry books about from one place to an other, without allowance of them from the Inquisitours or search by their authorities. Wherein as I confess they have neglected nothing, which the wit of man in this kind could possibly devise: so yet may it be doubted, that as too much wiping doth in the end draw blood with it; and soil more than before; so this too rigorous cutting of all Authors tongu's leaving nothing which may favour any freedom of spirit, or give any satisfaction for understanding times past; may raise such a longing for the right Authors in the minds of all men, as may encourage the Protestants to reprint them in their first ●nti●enesse, having hope given to vent them although in secret. These have I observed for the complotts and practices of the Roman-Church and Papacy, not doubting but they may have many more and much finer than I can dream of: and yet in the surveying of these altogether, me think they are such and so essential in their proof that it causeth me in generality of good desire so to wish, that either the cause which they strive to maintain were better, or their policies whereby they maintain it were not so good.  
Now to take a brief view of the Present State of the Papacy or rather of some points therein more requisite to be known: first to consider it in his own proper and Peculiar Dominions, namely in the Signories and Territories which the Pope holds in Italy; for as for Avignon with his County Ueni●ll●ne in France, by reason of the ill neighbourhood of the Protestants of Orange, it hath yielded him I ween in these latter times no great matter; yea rather it hath been an over-charge unto him; for which cause they like well to be under the Pope, as bringing more in to them, than he taketh from them:) I take it at this day, of the four great States of Italy, by reason of the access of the Dukedom of Ferrara escheated to him of late, to be clearly the third at least and to surmount the great Dukes, which it hath well-nigh surrounded also. Yea question might be made concerning the second place. For although the Venetians in amplitude of Terriitorie fare, and in greatness of revenue not a little exceed it: Yet beside other difficulties and charges of necessity to which they are more subject; in military force they greatly come short; the Pope's men retaining still the brave hearts of their ancestors, and breeding among them plenty of able leaders, (whereof at this present both the great Duke and the Venetians do serve themselves;) whereas the Lombard's, wherein is the flower of the State of Venice are as heavy and unwarlike, as their soil is deep and fat; insomuch that the Venetians are driven to seek abroad and especially to the Grisons, from whom they are ●o have at all times ten thousand at call. But on the contrary side being to be alleged, that the Venetians are by sea puissant, where the Pope can do nothing; I suppose they may still hold the second place of greatness: the first even in Italy without other respect, being incomparably due unto the Spanish mightiness. And this in possession. Besides which all Italy holding partly of the Pope & partly of the Empire, (save the Sign: of Venice, who acknowledge no Lord,) of the Pope, the kingdoms of Naples and Sci●ily with their dependants, the Dukedoms of Parma and Placentia, and Urbin, besides other less quillets of these the Duchy of Urbin (no great thing, but full of stout men, and of some hundred thousand crowns revenue,) is in great possibility to devolue to the Church ere long; the Duke being in years and without heirs; though as now unmarried, by his old wife's decease of late? but the jesuites labour hard that he so remain persuading him that began is not so acceptable an estate to God. There is also possibility of the escheting of Parma and Placentia, there being but the young Duke▪ (who remaineth still unmarried, being withstood, as is thought, in his long love at Florence, both by Spain of old, and now by the Pope also, besides the great Dukes not hastiness to forge his Niece's portion;) and the Cardinal FARNESIS his Brother, who in that case I believe should find as difficult a suit at Rome for dispensation to marry; as the Duke of Ferrara did before him for a transport of his tenure. Of Naples I can say nothing either of probability or possibility, as things now stand. Only it is apparent that the Popes have a very great desire unto it, and opinion of good title also even in present. But the unfortunate success and fearful example of Pope SIXTUS QVINTUS hath given a fresh stop and great check both to their desire and title. This SIXTUS QVINTUS having of a simple Friar been advanced to the Papacy by the ●avour of Spain only, which of long he had served; foreseeing very plainly in his changed discourses the inevitable bondage, which together with all Italy the very Apostolic Sea and Lady-Church of the world was in short time to fall into, if the greatness of his preferrour did grow as it began; whose irreligious enchroachments upon the Church-rights, whose tyrannous importuning them to serve his turns and humours, whose bravadoes, threats, insolences, and lording over them his eyes did see daily and could not remedy; constrained by these eminent dangers and present indignities, adventured to revive and harbour in his mind the afflicted and forsaken thoughts of PAULUS QVARTUS his praedecessor, and to embrace a design of chase the Spaniards out of Italy, and especially of recovering the Realm of Naples to the Church, which hath now but a quit rend of four thousand Crowns out of it, (sent to them upon an Hackney) being ●… the richest platts that is in the world. For ●…ffecting of which purpose by enhancing ●…s all commodities after the example o●●… Princes and States and his neighbours ●…y other devises together with good management, in short time he raised five Millions of Tre●●ure, a good ground of war, and moreover after the example of the same PAULUS QVARTUS, who brought into very Rome itself two thousand Alman Lutherans to oppose against the Duke of A●●a King PHILIP'S General in Italy, yea and was content to endure quietly those abuses and despites which they daily offered to his Images and Sacrament and sun●●y other devotions, as remaineth in a report of credit not to except against; so this SIXTUS began covertly to seek strength from the Protestants propending more to favour this French Kings labours, yea and desiring to entertain good correspondence with England also, as was strongly suspected, commending her Majesty's government above all Princes in the world. By which means and endeavours he drew upon him so great fear and hatred of the Spanish party, and especially of the jesuites, (from whom also as being too rich for vowers of poverty he took away at one clap above ten thousand Crowns rend, and bestowed on St. PETER, as I have heard reported;) that they styled him a Navarrist, a Schismatic, and Haereticke, an Ally of the Devils, yea and protested they would farther proceed against him: and at this day they ordinarily give out in Italy, that the Devil with whom he had intelligence came and fetched him away, being in truth one of the worthiest Popes this age hath seen, and of a ●ind most possessed with high and honourable enterprises. But the unprosperous event as I said of this project for the uniting of Naples again to the Papacy, and his precipitated ruin who dared to advance it; having been poisoned by Spanish practice, as the wisest there say; (and while myself was in Italy, a Priest one of the Pope's subjects reported in secret, that there was lately a supplication put up to his Holiness by a person unknown, craving absolution at his hands for making away of a Pope, which was thought could be no other than this SIXTUS) doth deter them that come after from embarking themselves in the like, and from imitating his actions whose end they have cause to tremble at.  
So Naples remaineth in his view that hath most right to it; but in his hands and arms that is strongest to hold it: And is like so to continue till some stout Pope assisted with greater aids and opportunities, shall adventure to send back that Spanish Hackney with a great Horse after him, as the Friar advised. And this for the Pope's temporal State: which may yield him perhaps two millions of yearly revenue, by reason of the great increase Ferrar● hath brought; and be able to make at home for their own defence some hundred thousand fight men or thereabout if need were.  
Besides which rent arising from the Pope's patrimony and state at home, that which he sucketh from Foreign parts is not small even at this day; though nothing perhaps in comparison of those former ●●ch times, when money came in daily so flush from all quarters, that their temporal, of which now they make their principal, was then but an accessory additament to their greatness. For among many other blows which LUTHER with his long pen hath given that Sea, it hath compelled them besides the entire loss in Countries revolted; even in those which stick to them, to draw more moderately than before, for fear of offending. Yea they have been driven also in these latter times, to share or yield up into the hands of great Princes (of France namely and Spain,) for the better assuring them, a great part of those Fleeces which themselves wont to shear from the Clergy heretofore without any such partners. Howbeit in Italy and some other few places, their Annates and tenths do still run current; besides the Spoglie as they term them or strippings of Clergymen at their deaths, unless in their life-time by yearly pension they list to redeem them:) and amount no doubt unto a good round sum. His gain out of Spain is thought matchable very near to that of Italy: which the Kings thereof do and will more contentedly endure for the better assuring of the Papacy to them; which otherwise were likely to run mainly with France. I would not report it but that I have it from good place that PIUS QVINTUS under pretences after the Council of Trent for visiting and reforming of their Clergy, with other Papal affairs was complained of to the Council of Spain to have drawn fourteen millions from them out of that Kingdom. What gain their pardons bring I cannot well estimate; they being not sold now to particular persons after their former usage save in Spain and those out-appurtenances; where also the late King himself was said to have the greatest share, and in regard thereof to have enterposed his Regal authority in pressing their sale upon all his people. It is to be presumed that such a multitude of general perpetual and plenary indulgences, for all times persons and offences, besides other more limited, as are granted to the greatest part of the religious houses, and to some other Churches of Italy, and to sundry in France also; yield somewhat to the holy-Father in way of thankful acknowledgement, considering their gain by them is not nothing.  
The Cordeliers at Orleans at the publishing of one Indulgence, picked up as they say there four thousand Crowns at a blow▪ But howsoever the mystery of that secret stand, this is plain and apparent, that the Papacy is content to use these Religious houses, as very sponges to drink what juice they can from the people, that afterwards he may w●ing them out one by one in his own Convents. The Convents have from him these indulgences of grace to remit sins and free souls from the flames of Purgatory; at the anniversary publishing whereof in their Churches, there stands in eminent place the box of devotion, with some poor begging Crucifix lightly before it, and two tapers on each side to see the chink to put money in. What man can be so unthankful, so stony and dry hearted, as to give nothing to them who have forgiven them so much: especially there never wanting some holy pretence to encourage nor many a dear eye to observe their good doings▪ Besides this the Pilgrimages to their miraculous images; (which draw great commodity to the Cities also and States, wherein the people not ignorant thereof help to set them a working; a consideration that bringeth contentment therewith no less to the Princes, so sweet is the taste of gain from whatsoever:) the visiting of their holy Relics; both which have their offerings: the purchasing of Masses both auxiliatorie and expiatory: their rewards for praying, their collections for preaching, besides sundry other duties; among which their Obits; which are so beneficial, that their account is from a rich man to draw Vijs & Modis some hundred crowns at his funeral, or else it goes hard. Yea this is so certain and so good a rent unto them, that if any man of sort should be buried without their solemnities, and some of their orders to accompany his course; he should be thought a very Haeretike, and be sure to have some odd bruit set abroach concerning him. As fell out not long since to a wealthy Citizen of Lucca: who willing by his Testament to be buried in the night without their attending, tapering, censing or singing: had a rumour of him soon spread by the belly-devout Friars, whom hunger and loss of hope had made wickedly ireful, that he was haunted and infested with black rats on his deathbed. A matter of like truth to the Cordeliers spirit at Orleans. These means extraordinary, besides their ordinary revenue, increasing often by inheritances descending upon them, which happening to any of their brotherhood go to the Convent for ever, (such is the Law of Italy;) being granted or permitted by the Pope to the Friars and all to enrich them; the Law of thankfulness requires, reason and equity allows, and their vow of poverty adviseth, that when they grow too rich, his Holiness should let them blood in their overfull-veynes for his own necessary susteinance, as did SIXTUS QVINTUS; who pared away the superfluities of sundry rich Convents, as fit for his high State and honourable desseines than for them who had poverty in recommendation. This Pope dealeth more gently by way of loans: which may perhaps in the end come all to one ●…: Besides which when war against Turks or Haeretikes, or any other enemies of the Church or any other great affair requires employment of the Church-treasure: there are taxes and subsidies imposed or requested to a certain proportion, upon the revenue of all Abbeys and other religious Convents in Italy, besides the rest of the Clergy, which can be no small matter: as was done these last years for the service of Hungary. I might add hereto the roll of his foreign Commodities, the fees of dispensations, chief in prohibited degrees for marriage: There being few royal families at this day in Christendom, which by reason of their often alliances and nearness in blood, are able by his Canons to enter-mary without his Licence. Which fashion of restraining of things lawful upon show of virtue, that afterwards by dispensing even with unlawful things they may raise their benefit, is the base brood of the mixture of hypocrisy and covetousness, borne to the common calamity and pressure of them, for whose ease and ●●●●c●●ie all g●…ment was instituted. But by those and ●… other dispensations and expedi●ions, his Papa●● Authority doth accommodate and is accommodated ●…lly of all Nations; the particularities whereof I ●… not farther insist upon, this being sufficient to v●…fie this assertion, that even at this day those out-incomes are good helps for an extraordinary od-chare, when need is. And yet all this notwithstanding the treasure of the Church is small. SIXTUS QVINTUS left five Millions by his great racking and husbandry. His successor GREGORY the Xiiij.th wasted four of them in ten months and less, (above his ordinary revenue,) in pomp and riot. This man is very chary over that one remaining, and distilleth all other devises rather than set finger to that string; which yet his late prowesses have caused him to assay. But were the Church rend and gain how huge soever, two assidual horseleeches which never lin sucking it, will never suffer it to swell over-greatly in treasure. The first is the high place of honour which he takes fare above all other Princes and Monarches in the world: which draweth him to an inaestimable charge in all places, to carry it with countenance and comeliness requisite; being forced thereby in his own train; in the entertainment he gives Princes; in the allowance to his Legates, Nun●io's and other Ministers, which according to his own greatness are sent into all Countries; and lastly in furnishing out to the multitude of his actions and practices over the world; to raise his charge for the most part according to the proportion of his high state. For honour and frugality are the unfittest companions that can be. It is liberality and expense which both breeds and mainteins honour. Neither can a judicial man perhaps wish worse to his enemy than to have an honourable calling and a poor living.  
An other thing which keeps the Papacy always so bare, yea and makes their temporal state the worse governed in Italy, for so it is counted; is in their often change of Popes by reason of their years, the infinite desire each hath to advance his kindred; his Children first if he have any, as PAULUS tertius, who left his base issue no less than Dukes of Placentia and Parma; and GREGORY the Xiij. th' more lately, who made his base son Duke of Sora and Castellan of St. Angelo: and if they have no Children, or list not be known of them, than their Nephews and other kinsmen which is common to them all. Yea it often falls out, that those Popes who have not any known children of their own; by extending their love larger to a greater multitude of Nephews, yet desiring for their own renown and perpetuating of their name to raise them to as great State and wealth as they can possibly; do consume more the goods and treasure of the Church, than those other who have their loves, though stronger, yet to fewer: as was apparent in the two GREGORY'S, the Xiij. th' with his few Sons, and the Xiij.th with the multitude of his Nephews and kinsmen. And these m●n being raised often from the bottom of baseness to the height of pride and power; having no hold in their hands nor scantling of their fortunes, as having never been in the middle state, which is the measure of both extremes, do fall into riot able to ruin any Prince; and rage and ravine in their Offices and governments, as they that knowing their time short mean to use it to the full proof, the examples whereof are both many and fresh, which for their foulness and baseness I list not to repeat. For which cause it was a good help for SIXTUS QVINTUS to be Pope, that he had small kindred: though that ground is movable; seeing Pedigrees change for the most part together with men's fortunes; which as a conscionable A●bitratour, neither annoys the poor ever with multitude of kinsmen, nor discomforts the rich with paucity.  
For the ●… of the rest of the Clergy under the Pa●…, it ●… as the Countries. In Spain the ●… are exceeding rich in revenue: the Are●… of Tol●edo not inferior to some Kingdo●…. In Italy the live of the Praelates are comp●…, considering the excessive multitude: Yet with so great diversity, that some mere Bishoprics, are above twenty thousand Crowns rend, & other some under one thousand. But the custom of Italy which avoideth yea & blameth multitude of servants and great house-keeping in all sorts and degrees, makes a small matter sufficient, and a great superfluous. Besides, there to have many live, is a matter of credit, not of profit only; though as wise men as they, have thought otherwise of it, to be a private great burden, and a public great mischief. The Pa●●sh Priests in Italy, who have not the tenths, (which in a Country whose soil yields three harvests in sundry places all in a year would amount to an huge matter, and considering the great rents and exactions would be insupportable,) but have in stead of them certain farms as gleabland▪ appropriate, and some certain quantity out of the increase of their neighbours; are so provided for, that the meanest lightly which are their Curati, have an hundred Crowns a year, and the Piovani, which are the Priests of Mother Churches from two hundred to five hundred, and upward sometimes; which they help out with Masses as occasion serves; which are still in Italy as cheap as a groat. In Germany the Praelates are likely great Princes, and great Nobility required to have those places. In France the Clergy hath been in foretimes most flourishing: their revenue amounting, when land and all things were cheapest, to six Millions in the whole; besides their great place and authority in their State, and their ample jurisdiction in their several praecincts.  
At this day they are fallen generally; especially the inferior part, into great misery and beggary, accompanied with all base and vile conditions; whereby the Country people is grown also utterly without knowledge of God or sense of Religion; being fallen into those terms that plenty which should make men thankful, makes them but wanton; and affliction which should make men repentant, makes them desperate; and nothing can better them. The whole Realm in sum hath been scourged with a three stringed whip, War, Ill-governement, and Injustice particular: whereof the two lattet are like to last still, whilst on the one side the places of justice are sold as by the Drum; on the other side the Church Praelacies and other governments of souls, are made the fees and charges of mere Courtiers and Soldiers, who●e merits would have rewards, but suiting to their quality: which in a Realm so abounding with means could not be wanting but by too much want of indifferency and measure, heaping all upon a few, and most where are least deserts: whereas these so unfit and ill-suited recompenses, distemper that harmony which should be in a flourishing state, and overwhelm the Land with all kind of corruption and confusion.  
But to return to the Papacy, or rather now to the Pope himself; and first to His Election: the right whereof having been of Old in the Clergy and people, and from thence transferred to the Emperor's nomination, is now wholly remitted to the College of Cardinals: so that two third parts of their voices that are present are requisite to him, that either by adoration or in Scrutiny shall win that glory. Which double porportion of voices to agree, makes this Election of greater difficulty and gives occasion of rarer stratagems and devises in it than I suppose are to be found in any other in the world. I have heard that in these latter times a Cardinal of Sicily, whose Holiness and learning advanced him to that dignity, (for of some such always there is care to make choice for diverse considerations,) entering the Conclave to an Election, and expecting that by incessant prayer as in times of old some divine inspiration should have poincted out Christ's vicar; but finding when he was there nothing but practising and canvasing, promising and terrifying, banding and combining; setting of some up for stales only to ease passage for other, who were reserved till the last cast, when former hopes and angers being spent and evaporated had abated the prime edge and strength of opposition; in sum being himself also assaulted by all means yea tugged and haled now by one part now by another, the good man aghast as in a matter so clean contrary to his foreframed expectation, Ad hunc modum, quoth he, fiunt Pontifices Romani? & there withal so soon as that Conclave was broken, retired to his Country, and would never see Rome again. But the matter of greatest mark herein at this day is the power of the K. of Spain in swaying those Elections: who by pensions, by preferments, by hopes of the highest, having assured a great third part of the Cardinals to him, & to be always at his devotion in all elections; whereby having the Exclusive as they term it; no Pope can be made but with his liking: he proceeds on by his Ambassadors to name also some five▪ or six unto them, whereof please they to choose any he shall rest well satisfied. Which course though it mightily distaste the rest of the Cardinals who are hereby for ever debarred from their chief desire; yea and inwardly much afflict the great States of Italy, who are loath to have their Pope of a Spanish edition: yet is there no remedy one of those in fine they needs must choose: the discretion they can have is only this, to choose such of them as is likely to prove least to his purpose. A memorable example hereof in the election of the last GREGORY: where a greater part of the Cardinals inflamed against the King, and banding against him; yet in conclusion after two Month's imprisonment in the Conclave were foreed to relent and to choose one of his nominates, or otherwise a clear case no election at all. Which whether there were or no made no matter to Spain: who stood upon the surer ground in his exclusive obstinateness; The necessity of the Church, the State of the Papacy, their own present condition, the disorders of the City of Rome and of all their Territory, which in want of a Pope, and in this locking up of the Cardinals, as it were, into a cellar do swarm exceedingly, did mainly cry out to have some Pope or other: which at last they yielded to by consenting upon a favourite, yea and subject of Spain also; for such was that GREGORY. Howbeit the main matter runs not with him so clearly: they being not the same men that are chosen, and that are Pope's: but changing with their estate both name and nature also. Yea sometimes not easy to find two diverse men of humour more different, then is the same man in his Cardinalship and in his papality. Where of no man better witness than SIXTUS QVINTUS: the most crouching humble Cardinal that was ever lodged in an Oven, and the most stout resolute Pope that ever aware Crown: in his Cardinalship a mere slave and vassal of Spain, in his Papacy the daungeroust enemy Spain had in the world: in sum who in his Cardinalship was scorned as a base Friar, in his Papacy was redoubted as a Prince of great worth and spirit.  
Neither is there any marvel to be made of this difference; seeing the hope of obtaining and of maintaining the Papal honour are so clean contrary: seeing in the one state they fashion themselves to all other men's humours; in the other they look that all men should accommodate themselves to their honours; and lastly seeing those Princes whose favour is the only means to compass the place, their power is the only terror of quelling down the estate. For which cause as in general the Cardinals do in their heart's favour France above Spain, both as being the weaker part and the farther neighbour, and the only hope to maintain counterpoise against the others greatness: so let the King of Spain make what choice among them of a Pope he can, he shall find that as long as those reasons continue; whosoever sits in the seat will respect more his own safety than the service of his pre●errour; even as doth this very Pope who for that cause is conceived to have made some alteration of inward firm friendships, though holding in good terms of love and loyalty with both. But this uncerteintie and mutability of the new Pope's affections, doth cause both the King of Spain and other Princes of Italy, above all things to aim at a man of a carme nature, and not stir●●ng mettle: that if they cannot make any great account of his friendship; yet this natural disposition and temper may assure them, that he will not be a raiser of new stirs in Italy; as diverse of them to scamble somewhat for their own have been: as on the other side an especial good inducement to the Cardinals, is his age and sickliness, that the place may be soon void again; for the gaining whereof there is always practising and plotting a new immediately upon the Election.  
And thus is the Pope made: who hath his Counsel of Cardinals to attend and advise him; he chosen by them, and they created by him: Whose number may amount they say, to Seventie two: but many p●●ces are kept void still to serve for desperate bushes: and of those that are, some twenty lightly are the younger sons of Dukes and Princes, who in case their ancestors states should descend upon them, with dispensation from the Pope would resign uppe their Hats Among the Cardinals for their own honour, and for the gratifying of the world, are sorted out and divided all the orders of Religions, and all the Nations of Christendom; whereof they are appointed the particular protectors in the Court of Rome: as the Protector of England now is Cardinal Gaetane, a stout man, of spanish faction; who hath been Legate into France, and more lately into Poland; but is now returned. Among this Counsel also, being compacted of many Personages of very eminent sufficiency, what for their learning, what for their experience: and weighty employments are parted is by way of several Congregations, according to the use of the several Counsels in Spain, all the important affairs, as well standing, as by daily new occasions arising, of the Church and Papacy, by which means they both disburden the Pope of much lighter business, and the greater causes by long and exact discussion are ripened and made fit for his decissi●n. Such is the Congregation for propagation of Christian-Faith; the Congregation of the Inquisition; the Congregation for England; the Congreation of Bishops; for all Controversies which happen between them and their Subjects; a Congregation for any diversity of opinion in matter of Religion between School men or Friars; with sundry such other. A course lately there begun, but of good importance, and well worthy to be imitated.  
Now for This Pope, who by race and name a Florentine, but his Father having been chased thence upon a Conspiracy against Duke COSIMO, by birth became a kind of Roman; I have little more to say than that which I have before touched. He is reputed to be a man of a good calm disposition, and not too crafty; yet close and suspicious, and thereby secured to hold his own well enough; kind to his friends and denout in his way, and thinks without doubt that he is in the right. He will weep very often; (some conceive upon a weakness and tenderness of mind, habituated therein by custom; others say upon piety and godly compassion:) At his Masses, in his Processions, at the fixing uppe his jubilees, his Eyes are still watering some times streaming with tears; in so much that for weeping he seems an other HERACLITUS, to balance with the last GREGORIR a other DEMOCRITUS for laughing: Touching his secret life, the Italians speak somewhat diversely, especially for his younger years. But men's tongues are always prone to attaint their Governors; and the worst men speak worst, as hoping themselves to lurk under the blemishes of their betters. For my part hearing no extraordinary bad matter against him, but only by suspicion, I judge the best; and howsoever had rather preserve the credit of an ill man, than stain or impair it in a good. For his years he doth little exceed Three seore and three: but is troubled with the dropsy, and that caused some say or accompanied with a thirsty infirmity.  
For a Praelat he hath good commendation a favourer of learning, and advauncer of them whose studies have been to the advauncement of his Sea: an enemy to the licentious life of Friars, yea to the Pomp also and Secular bravery of Cardinals; howbeit more desiring reformation in both, than daring attempt it in either, for aught that yet appears: very magnifical and ceremonial in his outward comportment; in his private, austere and humble, as his friends say: in menaging the Church temporal goods rather thrifty than liberal; but of their spiritual treasure of supererogatory works in Indulgences and Pardons, (which he useth not only as charitable reliefs of the needy, but as honourable gifts also to reward Princes that have presented him,) in these I should think him very exceeding wasteful, but that where the treasure is infinite there the spender in ordinary account cannot be Prodigal. For a Prince he hath been thought somewhat defective heretofore, as being neither of deep resolution nor of great spirit. But fortunate-men are wise, and conquerors valiant. And surely this man's projects and attempts have so well prospered, what in reduction of the French King by prosecuting him to extremity; what in the matter of Ferrara; what in working the great peace; (the honour whereof by the most is wholly attributed to the Pope, though other say he was importuned to deal in it by the Spaniard, being so tired and wasted out with troubling his neighbours, that in fine no desire no hope but in peace only;) that it hath purchased him the opinion not only of a fortunate and wise Pope, but of one who doth sincerely affect the quiet of Christendom and thinks nothing remaining to the height of his glory but to be the author of an universal league and war against the Turk, against whom he hath sundry times given aid already. For which end it is conceived notwithstanding his ability and opportunity extraordinary, what by his excommunications, and what by his ready army, to have righted himself; that yet he hath laid by his own particular pretences as well against the great Duke of Tuscanie, for Borgo di San Sepulchro which belongs to the Church; as also and more principally against the Venetians, for Rovigo and the Posesine, which they have rend by war and retain from Ferrara; (not to mention that ancient quarrel touching the Patriarchship of Aquileia, whose Territory even all Friuli their State is said to have usurped:) that no private temporal commodity of his Church and Sea, might give impediment to the public most necessary good, in withstanding and repressing the grand enemy of Christendom. These thoughts surely are honourable; neither unnecessary for his own future safety, considering how near a neighbour the Turk is to him, and how often his State hath been afflicted by him, and sometimes enhazarded. But now for his near neighbours the great Duke and the Venetians, as their States so their loves and his are but neighbourly: they thinking his growing to be their stop and endangering. But the Venetians perhaps fear him, and the great Duke hates him more: the Venetians as having still even painted in their great palace and daily before their eyes, the extremity to which former Pope's excommunications have brought them; (having their State as ill seated in regard of potent neighbours, who all gape after them upon any advantage, as any that I know again in the world; the Turk confining and bordering with them on the East, the King of Spain on the West, the Emperor on the North; the Pope on the South; who can never want pretence, they holding that which they list not yield; besides some jealousies and discourtesies passed lately between them and the Pope and his Cardinals: the great Duke not only for that hereditary enmity first, and that personal discourtesy since, at what time affecting the Title of the King of Tuscanie, (whereof his wife is written Queen by some already,) and having got as is said the Emperor's liking, the Pope denied him, putting him off with a distinction, that he was content he should be King in Tuscanie, but not King of Tuscany, which scholastical subtleties plain suitors do not love; but much more for that correspondence of Conference and favour which is thought to be between the Pope, and those popular Florentines, who distasted with their home government once free, now almost servile, live both elsewhere abroad and at Rome in exceeding store; especially seeing not only this Pope in the faction of his particular family, but all Popes in the affection which the Papacy itself doth engender, do naturally more desire that their neighbour's States should be popular; as having the ground of their greatness in swaying the multitude. But generally the Dukes of Tuscanie will be always regardful to hold the best correspondence with the Popes that may be: as having their State more open to assault on that side, the rest being surrounded by the Apennine and the Sea. To conclude this Pope, where there is no private cause of disfavouring his person, or disallowing his place, carrieth the name of a good Pope: and they which do subtilise the points of goodness more curiously, will say that PIUS QVINTUS was a good Praelat, but no good Prince; that SIXTUS QVINTUS, a good Prince, but no good Praelat; GREGORY the Xiijth a good Praelat, a good Prince, but no good man; this Pope both good Man, good Praelat, and good Prince.  
And so I leave him; wishing his daily increase in all parts of true goodness; whereof his Church hath too little I ween, and himself haply as other good men nothing toomuch; and return now to the Papacy.  
The next point wherein which cometh to be considered, is what power it is of at this day in the world by reason of those Nations which either in whole or great part still adhere unto it, which are Italy with his Lands; Spain with his Indies, Germany with his Skirts, (which I account the seventeen Provinces of the Low-Countries on one side, the thirteen Cantons of Swiss & three leagues of Grisons on an other, & Bohemia with Moravia and Slesia on a third:) and last the great united, well seated, fruitful, populous Kingdom of France, with his neighbours of Lorraine and Savoy; (whom though Princes of the Empire whensoever themselves list and find it for their profit, yet in regard ●f their greater affinity to France both in language and fashions, which consociate also affections, I annex unto it:) of all which some brief view seems necessary to be taken. For as for Poland and Transcilvania with Ualachia and the remains of Hungary; by reason of their near and dangerous confining with the Great Turk together with the multitude of Religions which are swarming in them, in Poland especially, (of which it is said by way of by word, that if a man have lost his religion, let him go seek it in Poland, and he shall be sure to find it, or else make account it is vanished out of the world:) there is no great reckoning to be made of their force either way. Then England with the more Northern Kingdoms, Scotland, Denmark and Sweden: (whose King notwithstanding is of the Roman saith now, but hath few there that follow him:) they are accounted wholly to have cast of the Papacy. For albeit they make reckoning of many favourers in them as of forty thousand sure Catholics in England alone, with four hundred English Roman Priests to maintain that Militia, (who upon quarrel with the jesuites, affectors of superiority, and disgracers of all that refuse to depend upon them, have instantly of late demanded a Bishop of the Pope, to be chosen by them, and to be resident among them, but are crossed in that desire by the countermine of an Archpriest, obtruded upon them by the practice of the jesuites:) yet this is so small a proportion being compared with the whole, as not to be esteemed: especially seeing in Italy counted wholly theirs, there are full forty thousand professed Protestants that have exercise of their Religion also, in the Valleys of Piedmont and S●l●zz●, besides sundry Gentlemen in Piedmont who live abroad and resort unto them. In Lucca also a great part are thought favourers of the Reformation: and some of that sort there are scattered in all places: especially in the State of Venice. But their paucity and obscurity shall enclose them in a cipher. So that for Italy we will account it wholly to stand for the Papacy. True it is that the Princes and other free states of Italy little favour the Pope's enlarging in his temporal dominion at home; being already of a large size in proportion with theirs; and especially for those pretences which his sea never wanteth, and those extraordinary advantages which the concurrence of his spiritual supremacy by interdictions, excommunications, discharging oaths of obedience, doth give him above all other Princes in the world. Which they also above all other men in the world have greatest cause to fear; both in regard of the huge multitude of Priests, Praelates, and Friars, wherewith he hath fortified himself exceedingly in all other states, and in theirs above all excessively; as also for that discontent which their cruel and crying extortions and oppressions, by monopolies and taxes, by impositions upon men's persons, upon their lands and goods, upon their viands and markets, upon their trades and labours, upon their successions upon their marriages, in sum upon all beneficial or easeful actions, have bred in their own miserable and consumed subjects; who wish rather that all Italy were reduced into the hands of some one natural Potentate, whose greediness how great soever they were able to satisfy; and of the Popes above all men's, who promiseth some more lenity by his late example at Ferrara, where he remitted many imposts which their late Dukes had raised; than to be thus daily racked, flayed and devoured, by so many petty tyrants as it were with their prowling Gabelliers: whose ambitions and emulations, whose prides and pleasures, thirteen millions of yearly revenue which Italy now yieldeth them is not able to exsatiate. Howbeit though as I said for these important causes, the Princes and States of Italy no way favour the Pope's strength in his temporal at home; (considering withal what swelling and turbulent spirits mount sometimes into that chair, who have purposely set Italy on a flaming fire, that in the sacking of many themselves might get somewhat, for the advancing of such as nature and blood did cause them to love best:) yet on the contrary side for his spiritual power and sovereignty abroad, they wish it upheld and restored if it were possible; both for the honour of their nation, which is thereby the triumphant Queen of of the world; and much more for the commodity which by vicinity they and theirs reap thence in more abundance than all other together, what by sharing as occasion serves in his booties abroad, what by being always in sight to receive favours at home, what by that which necessarily sticks to them in very passing through their territories. Then to exclude any innovation, their own safety and not quiet alone persuades them, it being dangerous in a body so full of diseased and discontented humours, to change or stir any thing, seeing all alteration set humours on working: and one humour on foot quickeneth up all other, what alured by sympathy what by antipathy provoked: the end whereof is either the dissolving of nature by length of conflicts, or the disburdening of nature by expelling that which before oppressed it. For this cause no audience to be given to the Reformation, as enemy to their peace, which is the nurse of their riches and sole anchor of their ●atetie. For it were but simplicity to think that conscience and love of truth did sway this deliberation: the world having in most places done Religion that honour, as to remove it out of those secret dark Cabinets of the heart, where the jealousy of some devout dreamers of the gardens of Paradise had imprisoned it; and advanced it, to the fairest sight and show of the world, even to make a very mask or vi●ard of it with eyes and mouth fairly painted and proportioned to all pretences and purposes. And other of yet more gallant free spirit have given it a general pass to go whether itself list, so it come not near them. It doth grieve me to speak, yea the thought of it must needs bring horror and detestation, what a multitnde of Atheists do brave it in all places, there most where the Papacy is most in his prime; what renouncers of God, blasphemers of his son, villanizers of his Saints: and scorners of his service: who think it a glorious grace to adore the King of a Country, but to name or think reverently of the Creator of the World to proceed from a timorous very base mindedness & abjectnes: of so deep reach and judgement are these pedlars in their proportions, who know no other Magistrates but those of their parishes. These men are favourable alike to all Religions: but can best endure that wherein they are least checked, and may range with most impunity. But for the Souldiarie of this age; (a profession and exercise in old time reputed for an only School of virtue, but now infamed with all vice and villainy; in old time such that the wisest Philosopher thought it reason sufficient why the Lacedæmonians were generally more virtuous than other Nations, because they followed the wars more, at this day a cause in all places of clean contrary effect:) these desperate Atheisms, these Spanish renouncings, and Italian blaspheaming have now so prevailed in our Christian Camps, that if any refrain them he shall be upbraided as no Soldier or gallant-minded man; that the very Turks have the Christian's blaspheming of CHRIST in execration, and will punish their prisoners sorely when through impatience or desperateness they burst into them; yea the jews in their Speculations of the causes of the strange successes of the affairs of the world, assign the reason of the Turks prevailing so against the Christians, to be their blasphemies and blaspheamous Oaths, which wound the ears of the very Heavens, and cry to the high throne of justice for speedy vengeance. As for great persons and Princes of whom it was said by the Spanish Friar, that few went to Hell, and the reason, because they were few: it is a t●re thing and happy where ever it falls out that any of them hath any true and affecting sense of those first and undoubted grounds of Religion, to what sort or sect soever it propend. Their examples, I speak of many of them, which were able to be the sovereign restorers of virtue, and reestablishers of an happy world, with the endless bliss of many millions now perishing through their great default; are at this day the only ruin and despair of goodness: having forgotten whose Lieutenants they are in the world, for what end they are placed, for what cause they are honoured; and most of all what a great account they have to pass at the last Auditt, when their favourites and fancy-feeding flatterers shall all shrink from them, and nothing but their own deeds and deserts accompany them. But all these whether Atheists in opinion or in conversation, (between whom small choice,) being reckoned or let pass to make uppe the number: yet hold I that from Italy more wishes than other help to maintain the Papacy abroad, by reason of the partition of it into such a multitude of States: where the greater do nothing but limbick their brains in the Arts of Alchemy and Balancing; to enrich themselves by the one, drawing gold out of all things; and by the other to poise their neighbours and keep them of equal weight, there adding some help of their hand where the Scales are lighter: and the lesser States flee most to the protection of the Chief, as the Cities of Genova and Lucca, the Duke of Urbine, the Signior of Diambino, with certain other, who all recognize the King of Spain for their Patron; as casting by him to be sufficiently secured from the encroachments of those other three; and counting that from him the united consent of all the rest will still preserve them, to whom his greatness is fearful, and his growing would be pernicious. There have been of them also, as the last Duke of Ferrara, who have apparently entertained both amity and straight intelligence with sundry of the Protestant Princes of Germany, on purpose to hold their neighbours, and especially the Pope, in awe of calling the Protestants in to their succour, if they should either assail or otherwise provoke them. And thus much for Italy.  
The next is Spain, reputed wholly the Popes also; as having been a long time governed by the most devoted King, and longer kerbed in by the most cruel Inquisition, that ever the world had for the upholding of that way. Howbeit the state of Spain is not to be passed so lightly over: wherein though myself have never been, yet by manifold enquiry and information from some of their own, and from others who have been in it, men of knowledge and credit; thus much do I conceive touching the state of their Religion. That as of a Nation which aimeth so apparently at the Monarchy of the whole West, it is at this day none of the most puissant to achieve the same; their Country being so generally exhausted of men, what eaten uppe by long war, what transplanted into their huge number of Indian Colonies, that their Cities remain now wholly peopled, with women, having some old men among them, and many young children, whereof the grave attends the one, and foreign service the other, (a fit State for an Amazonian Empire to be revived in:) so likewise for a Kingdom that hath the surname of Catholic, none in greater danger in the world, either wholly or in great part to cast off Christianity; unless grace from above and better wisdom do stay the increase of those pestilent cankers of Mahometisme and judaisme, which threaten the final decay and eating out of Christianisme. And to carry this matter with an indifferent course of report, neither aggravating it so much as some do in their doubt and jealousy, nor yet extenuating it so much as other some in their confidence and jollity, seeing fear casts beyond, and hope short of the very danger: there is in Spain a sort of people of the Marrani as they term them, who are baptised jews and Moors, and many of them in secret with all circumcised Christians; who are spread over the whole Land, but swarm most in the South parts confining with Africa; and are in such store, that in many places as some say they exceed the true Christians by no small proportion. They which say least and speak favourably for the honour of Spain, will say there are of them an hundred thousand Families; in which at the least an hundred thousand men able to bear arms.  
All which though conforming themselves in some sort of outward show unto the Christian Religion; yet are thought in hart to be utterly adverse from it, and to retain an inward desire to return to that superstition, from which their ancestors by rigour and terror were driven. And the jews will say in Italy, that there come diverse Spaniards to them to be circumcised there, and so away to Constantinople to plant in the East. The State of Spain is in often fear of these men rebelling, and especially that they would join with any enemies that should invade them. For although they are forbidden to have any arms, and yearly search be made for it over all the Kingdom, in an unknown and least suspected instant, yet is there no doubt but armed they are, and have their secret caves and devises to conceal them. This sort continually growing by living quietly at home: and the other part decaying daily by foreign employment: what the issue may be, though reason may probably conjecture, ye time only and proof can give assurance. That famous and fearful Inquisition of Spain was instituted fi●st on purpose against these Mongrell-Chri●tians, some hundred years since: at what time when King FERDINAND by chase the I●wes, Moors, and Arabians out of his dominions merited the name of King Catholic, great numbers of them choosing ra●her to make change of they▪ religion in show, than or their Country in deed, consented to receive baptism: which in secret they soon polluted or renounced by circumcision and other superstitions, wherein the Arabians and Moors concurred with the I●wes; and so continued with a false face and double hart, and have transmitted both the one and the other to their off spring to this very day. But this Inquisition, being first as I said brought in to chastise those miscreants; (besides that in Arragon, a freer State than the rest, being received only for term of Eighty years, it is in right long since expired, and holdeth only by Title of the King's pleasure and possession; and the Portugals also have lately renewed their old suit, together with their old offer of an huge sum of money, to buy out at leastwise the rigour and unjustice of it, in their countries and for their persons, which it is thought this young King hath meaning to accept, if the sweetness of Tyranny, which by Courts of so voluntary and lawless proceeding is principally supported, do give no hindrance:) the Eye and edge of it hath been so wholly of latter times converted to the rooting out of the Reformed religion in all places, that the other sort by neglecting them have grown in strength, and by their strength now begin to despise their chastizers; whom fear, they say, enforceth often to wink at many things, which no eye open but needs must see. Thus fareth it with gardens, wherein greater care is taken to pull up the suspected herbs than to keep down the apparent weeds: what farther hopes this Sect may have I know not. This is clear, that a great part of the Spanish Nobility is mixed at this day with jewish blood, by marrying of their younger brethren for wealths-sake with the jews; upon whom in time, the elder sailing, the honour and house hath descended. But to leave these Marrani: An other pestilent Sect there was not long since of the Illuminati in Arragon; whose founders were an hypocritical crew of their Priests; who affecting in themselves and followers a certain Angelical purity, fell suddenly to the very counterpoinct of justifying bestiality. But these men and their light are quenched some while since. The last and obscurest sort are the poor persecuted Protestants, against whom all Laws, all wits, all tortures are strongly bend. All which notwithstanding, there are thought to be no fewer than twenty thousand in Sevil itself, who in hart are that way: amongst whom certain books of the Religion being secretly dispersed, the Inquisitours for their number-sake who were to be touched, were required to forbear, and to provide some other way.  
In sum, I have heard it acknowledged by some of their own Country and religion, that among other things the scandals of their Clergic and Friars, especially in forging miracles in their Spirits and Images, do draw the people to a loathing and suspicion of their way: and were it not for the Inquisition, he thought generally they would fall away and turn Protestants in short time. They have in Spain as he told me a Crucifix, whose hair and nails fall a growing now in his old age, as in a dead man executed; the rest not stirring: at which the devouter men of the Clergy jerk up their eyes, and the wiser of the Laity wag their heads. The holy Nun of Portugal, of whom the Spaniards taken prisoners in Eighty eight made so much vaunting; who had the five wounds bleeding on her, and the print of the Crucifix in the skin of her breast; to whom that Invincible Army repaired for Benediction to set forward their Victory; is lately deprehended and condemned for a Sorceress, upon a general information of the whole Sisterhood against her; who hating h●● for her arrogancy and watching her fingers, in fine discovered that the one was no other than a forced rawness of the flesh procured by fretting herbs and waters when she meant to show her s●l●e; and the other came by continual binding of a little graven Crucifix to the part so printed. The famous Lady of Guadalupa, who transporteth through the air such prisoners in Africa as vow themselves unto her, is said by some other to have her credit impaired, by occasion of a Fugitive servant, who being run from his Master was suborned by the Friars to play that fleeing part, complaining that our Lady for the wickedness of this age did restrain those graces, but yet that it was a godly act to maintain men in their devotions. In fine, he was disclosed and ceased on by his Master. But this is more certain and of more general report, that for the weeping and swea●ing of their Images, they have had a trick in all places to bore holes behind them, and put into them the newcut sprigs of a Vine; which being of a bleeding nature, and dropping easily through the thin plaster remaining unpierced, make show of tears or sweat as they list. Yea some of their Italian Friars have confessed with all that their fashion is when their gimmalls are all in tune for a Miracle, to enjoin some silly old woman, in her confession, to say her devotions before the Altar where the Image prepared to play a miracle is seated: abusing the weakness of her sex and age to report that confidently, which her proneness to think our Lady might extraordinarily love her, made her easily believe. Wise gentlemen who have been present at their exorcising of Spirits have observed plain arguments of intelligence between the parties, as in the actors of an interlude. Though that this should be always so were hard to avouch; the multitude of Indemoninati (whereof most are women) being so huge in Italy, (even as of witches in Savoy:) of which some are daily cured in show by their exorcisms; but for one that is helped almost twenty are either past their Curing, or otherwise (as in counterfeits) unwilling to be cured. But in sum, the falsehoods in all these kinds are grown so ordinary and palpable to themselves, that some of their better Praelates have removed and with drawn an image of our Lady, upon the broaching of a report that it discovered itself for a Wonder-worker. So unsavoury is the food of fools to the taste of wise men: and such is God's curse upon all forgery and falsehood, as in the end to overthrow that which chooseth it for his foundation: as hath happened already in some places, and may with time in other.  
Touching Germany, I have seen an old aestimate of it by such as favoured the Papacy, that in the beginning of the Empire of FERDINAND, there was not passed one twelfth part remaining Catholic: which now in my understanding must needs be otherwise. For comprehending in it Bohemia with his appurtenances, I should think that near a sixth part were devoted that way: their number being increased, and perhaps doubled since that time, by the sedulity of many of the Praelats, and one other great Prince the Duke of Bavaria; who using the advantage of the Interun on their part, have forced those Protestants which were in their States to quit either Religion or goods or Country. The same hath been attempted by the Archduke's of Austria, and in some places as in their County of T●roll effected. But in Austria itself not so; wherein the number of Protestants exceeds and is fearful to their opposites: though the exercise of the Reformed religion is there no where allowed, and in some chief Cities, as Uienna wholly restrained. But the most part of the Countrypeople are of it; so are half the Nobility. The Duke of Cleves a third Prince affected the same way, hath showed himself a little more moderate than some other, so advised by neighbourhood. The Free-Cities, which are of very great number and strength, have all save some very few, enfreed themselves from the Pope either in whole or in their greater part. And thus stands the State of the Empire for that point: containing in it a very huge Circuit of Territorie, full of mighty Princes and well-fortified Cities: that if it were more strictly united under one Monarch, and not so rend into factions with diversity of Religions, breeding endless jealousies, hartburnings and hatreds, it needed no other help to affront the great-Turke, and to repulse all his forces ●● the security of Christendom.  
But ●…s so unaequall proportion of adherents to the Papacy, two things there are which give them hope of better, if prosperous success shall second their well contrived projects. The one is the creating of the Emperors always of their party: whereof they assure themselves by these considerations. First, there is no House in Germany at this day of such greatness as is requisite to withstand the Turk in his encroachments the House of Austria set aside: who by their alliance or rather mere entireness with Spain, and by sundry elective Kingdoms, which run necessarily upon them, shall be always able to make head against any power in the world; and by their own state confining so immediately with the Turks, shallbe necessarily enforced, laying other thoughts aside, to employ the utmost drop of their blood to keep off. Next whensoever the matter groweth to election of a new Emperor, they shall always have the casting Voice with them or rather in them; having entangled the States of Bohemia in such bonds and promises, (besides there is no other to make good choice of) that they account of this Kingdom as of a State half hereditary. And lastly their late policy, now strengthened by usage, of declaring a King of Romans in the Emperor's life-time, whilst his presence and power may govern the action, assures them that it shall always pass with them roundly and quietly. The other ground of their hope, is the division of the Protestants into their factions of Lutherans and Calvinists as they style them: wherein the Ministers on each side have so bestirred themselves, that the coal which a wise man with a little moisture of his mouth would soon have quenched, they with the wind of theirs have contrariwise so inflamed, that it threatneth a great ruin and calamity to both sides. And though the Princes and heads of the weaker side in those parts, both Paltsgrave and Lantsgrave, have with great judgement and wisdom, to asslake those flames, imposed silence in that point to the Ministers of their party, hoping the charity and discretion of the other sort would have done the like; yet falls it out otherwise, both the Lutheran Preachers rage as bitterly against them in their Pulpits as ever, & their Princes and people have them in as great detestation, not forbearing to profess openly they will return to the Papacy, rather than ever admit that sacramentary and Predestionarie pestilence; for these two points are the ground of the quarrel, and the latter more scandalous at this day than the former. And some one of their Princes, namely the administrator of S●xonie, is strongly mi●doubted to practise with the Emperor for the joining the Catholic and Lutheran forces in one, and by war to root out and extinguish the Calvinists; the plausiblest motion to the Emperor that ever could happen. Neither is there any great doubt, but if any stay or agreement could be taken with the Turk, all Germany were in danger to be in uproar within itself by intestine dissension. Howbeit all the Lutherans are not earied with this stern humour, but they only which are called the Lutherani rigidi: the greater part perhaps, which are the molles Lutherani, are quiet enough, neither account otherwise of Calvinists than of er●ing brethren; whom the R●g●di have (as is said) partly threaten to excommunicate as Schismatics and Haeretikes. To this lamentable extremity hath the headiness of their Ministers on both sides brought it; while in the peremptoriness of their poor learning they cannot endure any supposed error in their brethren, whereof themselves even the best of them perhaps if they were sifted would be found to be full enough, (such take I to be the condition of all men in this world;) and in their ignorance of all actions save of their Schools and Books, make more account of some empty ill-shaped syllogism, than of the peace of the Church and happiness of the world: the ●nd whereof will be that their enemies shall laugh, when themselves shall have cause to weep; unless the graciousness of God stir up some worthy Princes of renow●e and reputation with both the sides, to interpose their wisdom, industry and authority, for the uniting these factions, or at leastwise for reconciling and composing those differences in some tolerable sort: a work of immortal fame and desert, and worthy of ●one but them of whom this wicked base world is not worthy. But hereof I shall have occasion to speak in his due place. For this place it sufficeth that these i●trincicall quarrels are that which maketh their common enemies hold up their heads; which quickeneth their hopes to see the blades of these Reformers drawn one against another; that themselves being called in to the beating down of the one part, may afterward in good time assail also the other; in the mean season planting in all places their Colleges of jesuites, as the only corrosive medicine to fret out their adversaries. Now on the other party the hopes are also not few; besides their over-topping them so much in multitude and power. First the German bearing a natural stiff hate to the Italian for his winding and subtle wit, which despiseth and would ransack him, but that he opposeth a proud stoutness and intractible obstinacy, which serveth always as a wall of defence to simplicity, will hardly what tempering soever the Princes make, be brought ever in heart to re-affect the Papacy; whose sleights and devises they are thoroughly acquainted with, and have in more detestation than any Nation whatsoever. And for their own inward diss●…ions it is to be hoped that though no course were taken to compound them, yet never will they be so mad as to decide them by a general open war on both sides, having Turk, Pope, and Emperor, to join them in friendship. For although the contentions of brethren be ●itter●st, yet a common strong enemy always makes them friends again. And as for the administrator so much suspected, who prolls as some say in these practices for his own greatness, his authority is but short, and to expire within three years. Then for the having of an Emperor of some more indifferent Family, though their desire be in that point of all other greatest, yet their hope I suppose is least. And that which is seems to be grounded upon the Electoral ●● Colen, either if the old Elector GEBARDUS TRUCHESIUS should live so long, whom in that case they might by force restore to his place, from which he stands now by force ejected, yet retains his claim still and style of Elector: or if some other of that sea might be induced to follow the steps of two of their antecessours, who have turned Protestants; (of which course that place will be always in danger by reason of such vicinity and intermixing of their State with Protestant Princes, besides that in Colen itself the Religion hath already ●ooting;) or at leastwise might be drawn to that civil indifferency, as in regard of preserving their freedom of Election, to change once in an age that Family of Austria, wherein the Empire having continued these seven descents may in time be established as by praescription. And lastly for the jesuites, their great Patron and planter the old Duke of Bavaria, having now as is said retired himself into their College, and resigned his state to his son MAXIMILIAN, who it is thought doth disfavour them as much as his Father doted on them; this and other such changes may give stay to their proceed. But to leave these hopeful speculations on both sides, and to take matters in terms they stand now, and may so continue; the benefit which the Papacy may expect from the Empire is rather to keep matters in that stay they are than any way to restore it where it hath been dispossessed. For although these Turkish wars should cease, which is not unlikely, considering the calm nature of both the Emperors, who take more delight in Chambers than Fields: yet shall our Christian Emperor be enforced still, in fortifying and maintaining garrison, all along his frontiers, confining sundry hundred long leagues with the Turk, so to exhaust his own treasure▪ and employ his people, as that he will not be able to do elsewhere any extraordinary matter, without help extraordinary, which is never too ready. And time which may produce many accidents in his favour, may also produce in his disfavour as many; and so many more, as the ground out of which in those parts they may grow, is manifoldly larger against him than for him.  
Now for the Low-Countries, the Papacy hath two thirds with it; and of the Swissers and Grisons, two thirds against it: of ●●e Swissers also the Protestants are lightly the wealthier, and the Papists the more warlike; which may suffice for those parts.  
Of France, how much the better it is known unto us at home, so much the less shall I need to speak much in his place. Neither is it very easy to proportion the parti●●, ●…son they of the Religion are so scattered in ●…s. Yet in Poieton they have a most all; in 〈◊〉 an half; in Languedoc, 〈◊〉. and other West-mari●i● Provinces, a 〈◊〉 strong part; as likewise in sundry medi●e ●an, of which Delfinat the chief. But whatsoever be the proportion of their number to their opposites, which is manifoldly inferior, not one to twenty; their strength is such as their wars have witnessed; and especially that at this day, after such massacring them, so general a rising of the whole Realm against them, by the utmost extremity of fire and sword to exterminate them; they are esteemed to be stronger than at any time heretofore; in sum so strong that neither have their adversaries, I ●ow, any great hope, and themselves no fear to be borne down by war. That the practices of peace by partiality and injustice in their suits litigious, (which hath already sorely bitten and afflicted their estates; by depriving them of place of Office and Honour in the Realm, by confining the exercise of their Religion into chambers or remote corners; did not impoverish, abase, and dishearten their party, and so withdraw those from them, which would otherwise stick to them; this is that which they have misdoubted, and which by the Edict now passed and verified they have sought to remedy. But looking a little more attentively into this party I find, that as conscience in what Religion soever, doth even in the mists of error breed an honestness of mind, and integrity of life and actions, in whom it settleth, (of so divine and pure virtue is the love of the Creator, which is the ground of all that merit the name of religious:) so also that in them which affect the greatest singleness, and in a manner a very careless simplicity in their Religion, as contenting themselves with the possession of the rich treasure of truth, and for the preserving of it or themselves recommending those cares to God only, yet tract of affliction, much misery, often overreaching by subtlety of adversaries, doth finally purge out those grossewitted humours, and engender a very curious and advantageous wariness in all their proceed; having learned by experience the wisdom of that Aphorism, that a small error in the foundation and beginning of all things, doth prove in the proceeding and end of them a great mischief. As hath fallen out in these men: who do as fare here outgo their opposites in all civil policies, as in other places they of their religion are lightly outgone by them. Which next unto divine blessing, which accompanieth good causes, where wickedness or wilful witlessenesse doth not bar against it; I account the chief reason of their present strength and assurance. By their providence in their capitulations, by their resoluteness in their executions, by their industry and dexterity in all occasions presented, they have possessed themselves of an exceeding great number of strong Towns and places: there is scant any office or estate can fall void but they lay in by all means to get into it; they have their Synods for their Church-affaires their Conventions and Counsels for their Civil: their people is warlike & so will they continue them. Their only want is of a Prince of the Blood to grace them. For as for Leaders, a matter of so main importance they are still above their adversaries: having besides those three of principal and known name, sundry other in Gascoignie of less place and degree, but in skill and prowess not inferior to the best. In fine, they have learned the wisdom of Spes sibi quisque, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; the contrary whereof before brought them so near to their ruin. But now touching the weakness of them of the Roman Religion, in comparison of that strength which their multitude should promise much more may be said. First one great part of them are in heart of the Reformed Religion, though for worldly respects they hold in with the other: which also will begin to disclose themselves daily, those things being now settled in reasonable good sort, which have hitherto been but in motion. Secondly they are not all Papists that hold with the Mass. But the Catholics are here divided into as different opinions, and in as principal matters of their Religion as they esteem them, as the Protestants in any place that ever I heard of: although their discretion and moderation is such as not to interrupt the common Concord with private opinionativenesse. The ground of which disagreement in opinion (as I take it) is the ancient diversity between the Roman Church and the Gallicane; which as in many of their Ceremonies it differs much from the Roman, (as to omit sundry other in the Priest's Lotions at Mass, and in their walking hymns at solemn Matins and Uespers;) and in some of them rather runs with the usage of the Greek Church, (as in their Holybread on Sundays for them that do not communicate:) so also in the very head-poinct of their Ecclesiastical Hierarchy, it holdeth the General Council to be above the Pope; which opinion is at this day very current and strong, even among such Catholics as favour the Papacy. Which I reckon for the first difference touching the State of their Church: which calleth into question in whom the very sovereignty and supremacy thereof is placed. An other sort are there which hold their Church for the true Church, (although they acknowledge sundry errors and abuses of less importance both in doctrine and practice:) but for the Pope they hold resolutely that he is that Antichrist, which sitting in the Temple, that is in the true Church of God, (for even by his very being Antichrist some prove they are the true Church;) doth advance himself above God; as they think apparent by dispensing with the Law of God; by merchandizing of souls in his purgatory pardons, releasing them in an other world whom divine sentence hath bound, as also by his indulgences for sins in this world; and not least of all by his arrogating the not possibility of erring, being a sacred property peculiar unto God, and not communicated but only at times to his extraordinary Prophets, as all Churches in the world besides the Roman acknowledge. This sect spreads fare, and as themselves will say, of the learned sort three parts of ●oure consent in this opinion. And they which are most devoted to the Pope, and in that respect do hate this crew above all other, confess that the Lawyers are greatly infected with it: in which regard they also term these as in way of disgrace the Parliament Catholics. These opinions thus prevailing amongst the Catholics of France, it is not to be merveiled, that the Realm was so ready upon the Pope's refusal to reblesse the King upon his sudden reconversion, to withdraw themselves utterly from the obedience of his sea, and to erect a new Patriarch over all the French Church, the now Archbishop of Burges; who was ready to accept it: and but that the Pope in fear thereof upon a second deliberation did hasten his Benediction, it had been effected to his utter disgrace and decay; as the very proffer and probability of it will always hold him in awe, and in good temper of carriage towards this wavering Kingdom, and content to bear indifferent sway with them in any thing. As on the contrary side his great doubt of the French unsoundness to him at the heart, will cause him the less to favour any of their footings in Italy. Now these men though they dislike also of the Reformed Religion, as having brought in an extreme innovation of all things, in steed of a moderate reformation of what was justly unblamable: yet will carry themselves always of likelihood in an indifferent neutrality, rather than by extinguishing the one extreme, to overstrengthen the other. A third part of this side we may make the Royalists; who as much as they dislike the attempts of the Protestants in alteration of Religion; so much and more do they hate those mischievous courses taken against them by their adversaries; which have threatened so near a ruin to the whole state of the Kingdom, that it may seem half a miracle, that it hath ever recovered, being so long a time at the very point either of shivering in pieces, (as hath happened heretofore to other Countries in like case,) or of rendering itself into the servitude of the hateful name of their neighbours. This part having by experience learned the wisdom to know, that the quarrel of Religion is but the cloak of ambition for the great ones at this day; that many traitorous intents pass under Catholic pretences; that the Protestant will be always a sure enemy to the Spaniard, and to all his Favourites, partisans, and pensionaries; that whilst he may be suffered to enjoy liberty of Conscience, without any disabling or disgrace in the State, he will be in all occasions ready to serve the King to his utmost, and forward by deserts to maintain his favour; that it is no so easy a matter to extirpate them as some think, having taken so deep root in the Realm as they have, besides the favour of great Princes their neighbours abroad; who are engaged and embarked in the very same cause; and that although it were to be wished for the happiness of the Kingdom, which during this diversity and dissension in Religion, shall breed greater security to their neighbours than to themselves, that if it were possible some course were taken for a final reuniting of all in one profession; yet this being not to be hoped for in this exasperation of minds on both sides, must be commended to time, which works out many things; to occasion, which effects even wonders on a sudden; and finally to some general good way to be undertaken by the joint consent of wise and worthy Princes, for effecting like unity over all Christendom if it may be: In these considerations, this part which with his appurtenances is now the greatest, will never advise the King to become head of a party again, so long as he may be absolute commander of the whole; having found that siding course in such strength of both parts to be a false ground and ruinous to them that take it. To these may be annexed those moral men, as they call them, who think not these diversities of opinions of any such moment, as that they ought to disjoin them who in the love of God, in the belief of the fundamental Articles of Christian Faith, in integrity of life and honesty of conversation, (which are the greatest bonds,) remain united; much less that they ought to enrage men's minds so fare, as to cause them to take arms to decide the quarrel; which are not those instruments wherewith either error should be razed, or truth proved, or Religion planted. And finally to this party may be added all those who affect a quiet world and peace above glorious troubles: which is the desire of those lightly, who in a middle degree of condition, possess also a moderate temper of affections; which is ordinarily the greatest part in all well-ordred Commonwealths; and withal the fare surest and firmest to the State. None of those will be easily drawn to enter into any violent course against those of the Religion, so long as they have the discretion by no jealousy to provoke them. The last part is indeed of their vowed and sworn enemies, the Leaguers and Zelez as some name them; once the greatest and most favoured part of the Realm, at this day not so; their plausible pretences being now dismasked, and the disastrous success of their disordered actions, which hath brought things to the very counterpoinct of that they aimed, and left nothing but a memory of much trouble and misery, of the wasting of the people, the sacking of Cities, the harrowing and desolating of the Country, together with the imminent danger of the utter overthrow of the Realm for ever, making them hateful and despised in those very same minds, wherein they were erstwhiles enshrined with all devotion, which reasons have so abated also the haughtiness of their hopeless heads, who lately breathed nothing but Crowns and sceptres, but glory to their followers, but vengeance to their enemies: that now they are content to range with their fellows, and have turned their song of sovereignty into a more peaceable and calm tune, of nec veterum memini latorve malorum. Howbeit the right Zelez, men of the basest sort lightly, and possessed with Friars, who fill them with very furies against the Religion, are as malicious and rageful against the Protestants as ever; and thirst after nothing so much as to imbrue themselves once again in their blood; they stick not to profess and indeed had they heads and opportunities to acccomplish. The number of these is exceeding great and desperate; but impuissant, base and broken. With these join in heart in a manner all the Clergy; who count the Religion and Reformation their bane, and the very calamity of their estate for ever. A great error among other, as was observed by the worthy Chancellor MONSIEUR DEL ' HOSPITAL, in the plots and proceed of the first Protestants of France, to alienate so respected and so potent a part of the Realm, by leaving them no hope of any tolerable condition under their reformed estate; whom, by following the wiser courses of their moderate neighbours they might have gained to them in greatest part as others did.  
Now this part which are the only assured enemies of the Protestants, and of whom they may make account, that they will not fail them at a need, doth come short of them perhaps in strength, though in multitude fare exceed them. Wherein this is also not to be left unconsidered, that as in the body of man the humours draw still to the sore: so in a state all averse and discontented do associate themselves lightly to the part grieved and persecuted.  
This take I to be the present estate of the factions in France for matter of Religion: submitting my opinion, as in all other things, to be censured and reform by whosoever with more experience and deeper judgement shall have waded in and weighed these actions and considerations. But to make my fare reach of conjecture for the time to come that will I not be so saucy as to do in French affairs; whose mines are so full of Quicksilver that their nimble wits would take it perhaps in dudgeon, that any should imagine they would plod on in any one tenor, with that dull constancy which their heavyer metaled neighbours do use; being able even in freshest experience to boast, that their lightness of spirit; and mutability of resolutions, hath suddenly recovered them from those terms of extremity, which in the hands of any constant Nation in the world, had been a very long cure, if not desperate and cureless. But verily this diversity and dissension in Religion, is still a very great weakness and disease in their state, and such as willbe always a matter of jealousy among themselves, of assurance for their neighbours, of joy to their enemies.  
For Lorain, and Savoy, with the Uallesi who confine on Savoy, they run wholly with the stream of the Papacy: though in both parts there are store of Protestants, and that of men of the better sort but without any public exercise of their Religion, save only in some few out-skirts of Savoy near Berna and Geneva. What Madam the King's sister may affect in Lorraine, or what contrariwise herself may suffer, time only by trial is able to ascertein.  
These particulars thus admitted, it will be no great difficulty to make some comparative Estimate of the whole strength of the Papacy, in respect of the Protestants, being the part now only on foot against them. For as for the Greeke-Church, the case is evident, that though in number it be granted that they exceed any other; yet are they so oppressed under Turkish tyranny, or removed so fare off, as the Muscovites and some others, that they come not into any account in the survey of the strength which we now speak of.  
But for the Western or Latin Church, in the general division into the part Reform and part Papal, admitting them in number and circuit of Territory to be near equal, (as considering the huge compass of Germany and that Empire possessed so wholly in a manner by the Protestants, I can make no other proportion:) in other points we shall find great odds and advantages for strength in different kinds on both sides. First the Kingdoms and States of the Romish part, lying nearer the Sun, are not only in riches, both natural of their soil, and accessory by greater opportunity of traffic to all parts of the World, by manifold degrees superior to their Northern adversaries, but also in a fineness and subtlety of wit; which having that other instrument of wealth to work by, doth fare pass in all ordinary and orderly actions, that robustnesse of body, and puissance of person, which is the only fruit of strength that those colder climes do yield. Though some times extraordinarily it is known and to be granted, that those septentrional inundations; by their very violence and multitude, as in people more generative, have so wildly deliviated over all the South; that as a raging tempest they have ravaged and ruined those powerful and flourishing Empires in the suddenness of an instant, which had been many ages in rearing and spreading over the world.  
But these have been no other than as torrents or brooks of passage; soon up▪ soon down; soon come, soon over gone. Neither have the Northern people ever yet for all their multitude and strength, had the honour of being founders or possessors of any great Empire, so unaequall is the combat between force and wit, in all matters of durable and grounded establishment. An other point of great advantage in the selfsame side is the uniting of their forces into fewer heads and mightier: which uniting is a very redoubling of strength in all things. They have on their part first and principally the Pope himself, seated royally and pontifically in the midst and chiefest, regarding the rich Sun in his glorious rising, and the Moon in the height of her beautiful walk: on his left hand, the Emperor, the ancient remains of honour; on his right, the King of Spain, the new planet of the West; at his back, the French King, the eldest Son of the Church; all mighty Monarches, opposed as brazen Walls against his enemies on all fides: round about him are the lesser Princes and States of Italy, as matter rather of solace and honour than otherwise, and to exercise himself upon, as his humours of favour or displeasure shall advise. Whereas on the contrary part the only puissant Prince in any comparison with those other, is Her Majesty of England: whose State is yet so divided from all the rest of the world, that it is the less fit in that respect for the rest to make head at. Again the other have the Pope, as a common Father, advizer, and conductor to them all; to reconcile their enmities, to appease their displeasures, to decide their differences, and finally to unite their endeavours in one course, to instance, to press them, to remove stops, to add encouragement, by aid from himself; and above all things to draw their religion by consent of Counsels to an unity or likeness and conformity in all places; a principal pillar of stay to the unlearned multitude, of glory to themselves, of upbraiding to their enemies. Whereas on the contrary side, the Protestants are as severed or rather scattered troops, each drawing a diverse way; without any means to pacify their quarrels, to take up their Controversies, without any bond to knit them, their forces or courses in one. No Prince with any praeeminence of jurisdiction above the rest: no Patriarch one or more to have a common Superintendence and care of their Churches, to be solicitors of Princes for correspondence and unity: no ordinary way to assemble a general Council of their part, the only hope remaining ever to assuage their contentions, and the only desire of the wisest and best minds among them. Every Church almost of theirs hath his several form and frame of government; his several Liturgy and fashion of service; and lastly some several opinion from the rest; which though be in themselves matters of no great moment, being no differences essential or in any capital point; yea and some of them might serve perhaps to the Churches great benefit: yet have they been are and willbe, so long as they continue in their present terms, causes of dislikes, of jealousies, of quarrels and dangers. In sum, what unity soever is among them proceeds only from the mere force and virtue of verity; which all parts seek for, which though it be incomparably the best and blesseddest, and that which alone doth unite the soul with God; yet for order in the world, for quiet in the Church, for avoiding of scandal, for propagating and increase of what great power that other unity is which proceeds from authority, the Papacy which stands by it alone, may teach us: in fine, both concurring attain the praise of perfection. These than are the advantages on the part of the Papacy. But now one disadvantage (such is the nature of all things) impeacheth and directeth all other their forces; and that is their vicinity with their graund-Enemie the Turk; who by Land and Sea presseth hard upon them, both Emperor, & Pope, & Monarch of Spain; & driveth them often times to such ecstasies and devisies, that Spain hath no other shift to clear himself than by diverting him upon his own dear brethren of Austria, and causing him to fall foul upon his friend the Emperor, wherein he is driven yet to a twofold charge, both in bribing the Bassa's to draw their Lord to Germany, and in supplying then the Emperor with money to withstand him. The Emperor on the other side calleth for aid of the Protestants, without which the whole Empire were in danger of wracking. The Pope, who above all other is in deepest fear, though not yet in the nearest; knowing that the final mark which the Turk shoots at is Italy, as thinking that to be the lover now only remaining to be set up for the accomplishment and perfection of his Empire; and that his Wars with the Emperor are but to open that Land-passage, for as much as by Sea he hath ever proved the weaker: bestirrs himself on all hands, in the best sort he is able, both in sending such aid as his proportion will bear, and especially in soliciting the Princes of his part to enter into a common League and war against him; giving over-ture of like desire for the Protestants also. But the Protestants would know what security of quiet they shall have from himself first, their near and stern and unappeasable enemy; before they wast out themselves in giving aid unto him, against a common enemy indeed, but one who is farthest off from them of all other, who as now is desirous enough to entertain their friendship, and who at the worst hand carrieth no more cruel hatred against them and their profession, neither condemneth their religion more than the Pope their fellow▪ Christian.  
Then for his Catholics the Polakers, they clearly slip collar; both for the natural hatred which as neighbours they bear the Germans; and for that they are in peace and amity with the Turk, paying him a certain tribute; and although his near neighbours also, yet not in his way; which is not to the North, but to the Sun and South parts and mainly and plainly to the conquests of Italy. The Venetians are content also to live rather as free tributaries to the Turk as they now are, than as slaves to Spain; who in joining with them heretofore in league against the Turk with Pope PIUS QVINTUS, did contrary to his oath and bond forsake them, and suffer them to be beaten, being left alone to the Turks fury; and all this to the end that having their state utterly maimed and broken by the Turk, they might be constrained wholly to cast themselves, their Signory and City into the arms and embracements of Spain for safeguard. With this unchristian treachery have they charged him heretofore; though now all being quiet, they are content to put an un-acceptable motion to silence, by demand of impossible conditions of security.  
Then for France it is fare off, and looks that the nearer be as they ought most forward first; and requires also with reason some breathing time to revive himself, after his weariness by his late pangs. Lastly, Spain hath so much to do with England and the revolted Provinces, that he thinks the time gained that the Turk forbears him. So that the end is, the whole burden must rest on the Emperor, with that small help which Italy and some other yield him. And were it not his good fortune or rather Gods good providence that the very same plagues, which have ruined the glory and grace of Christendom, should now also infect the graund-Enemie thereof, namely Effeminatnesse and Avarice; whereof the one is the corruption of all sound deliberations, and the other the quailer of all manly executions; which prevailing in his state as they do at this day, give hope that his tyranny draweth towards his period: and for this present provide so, that a weak defendant may shift better having but a cowardly assailant: the matter would have grown to that extremity by this time, as would have called the King of Spain with all his forces to some more honourable enterprises than he hath hitherto undertaken. And this is the bridle which holds in the Papacy with all his followers, from any universal proceeding by force against the Protestants: who herein are greatly advantaged above them, in that either their opposites lie between them and the Turk, or their Countries costing so much as they do towards the North are out of his way, and no part of his present aim. But these advantages and disadvantages of the Papacy equally weighed I suppose this disadvantage more mischievous for the present as proceeding from outward force in the hands of an enemy; and the other advantages more stable for continuance, as springing from the inward strength of their own wealth and order.  
This then being so, and that all things considered, there falls out if not such an indifferency and equality, yet at leastwise such a proportion of strength on both sides, as bereaveth the other of hope ever by war to subdue them; (seeing as the Proverb is, a dead woman will have four to carry her forth, much less will able men be beaten easily out of their homes,) and since there is no appearance of ever forcing an Unity, unless Time which eats all things, should bring in great alterations: it remaineth to be considered, What other kind of Unity poor Christendom may hope for, whether Unity of Verity, or Unity of Charity, or Unity of Persuasion, or Unity of Authority; or Unity of Necessity; there being so many other kinds and causes of concord. A kind of men there is whom a man shall meet withal in all Countries, not many in number, but sundry of them of singular learning and piety; whose godly long to see Christendom reunited in the love of the Author of their name above all things, and next in brotherly correspondence and amity, as beseemeth those who under the chief service of one Lord, in profession of one ground and foundation of faith, do expect the same final reward of glory, which proceeding from the Father and Prince of peace, rejecteth all spirits of contention from attaining it, have entered into a meditation whether it were not possible, that by the travail and mediation of some calmer minds than at this day do usually write or deal on either side, these flames of controversies might be extinguished or asslaked, and some godly or tolerable peace reestablished in the Church again. The earnestness of their virtuous desires to see it so, hath bred in them an opinion of possibility that it might be wrought; considering first that besides infinite other points not controversed, there is an agreement in the general foundation of Religion, in those Articles which the twelve Apostles delivered unto the Church, perhaps not as an abridgement only of the Faith, but as a touchstone also of the faithful for ever: that whilst there was an entire consent in them, no descent in other opinions only should break peace and communion: and secondly, considering also there are in great multitude on both sides, (for so are they undoubtedly) men virtuous and learned, fraught with the love of God and of his truth above all things, men of memorable integrity of hart and affections, whose lives are not dear unto them, much less their labours, to be spent for the good of God's Church and people; by whose joinct-endeavors, and single and sincere proceed in common conference for search of truth, that honourable Unity of Verity might be established. But if the multitude of crooked & side respects, which are the only clouds that eclipse the truth from shining now brightly on the face of the world, & the only prickles that so enfroward men's affections as not to consider the best, do cause that this chief Unity find small acceptation, as is to be feared, at leastwise that the endless and ill fruits of these contentions, which tend mainly to the increase of Atheism within, of Mahometisme abroad; which in obstinate the jew, shake the faith of the Christian; taint the better minds with acerbity, and load the worse with poison, which break so out into their actions which themselves think holiest, namely the defence of God's truth which each side challengeth, that in thinking they offer up a pleasing sacrifice to Gods, they give cause of wicked joy unto his and their enemy; that these woeful effects, with very tediousness and weariness may draw both parts in fine to some tolerable reconciliation, to some Unity of Charity, at leastwise to some such as may be least to either's praejudice. Let the one give over their worshipping of Images, their adoring and offering supplications to Saints, their offensive Ceremonies, their arbitrary Indulgences, their using of a language not understood in their devotions; all which themselves will confess not to be necessary, to be orders of the Church▪ and such ●s at pleasure she may dispense with; yea Pope CLEMENT the seven th'. gave some hope to the French King that he would not be stiff in things of this quality, and that respect of time might justify the alteration; and some of the latter Popes condescend to them of Bavaria the Cup in the Sacrament, hoping that would content them, which since they or their successors have again inhibited; on the other side, let the Protestants, such at leastwise as think so purge out that negative and contradictory humour, of thinking they are then rightest, when they are unlikest the Papacy; then nearest to God when farthest from Rome; let them look with the Eye of Charity upon them as well as of severity, and they shall find in them some excellent orders for government, some singular helps for an increase of godliness and devotion, for the conquering of sin, for the perfecting of virtue; and contrariwise in themselves looking with a more single and less indulgent Eye than they do, they shall find that there is no such absolute or unreprovable perfection in their doctrine and Reformation, as some dreamers in the pleasing view of their own actions do fancy. Neither ought they to think it strange, they should be amiss in any thing; but rather a very miracle, if they were not so in many. For if those ancient Fathers and Sages of the Church, with greater helps, being nearer the times of purity; with equal industry, so spending their whole lives with less cause of unsinceritie, having nothing to seduce them; notwithstanding were not able in the weakness and blindness of humane-nature in this world, to sore up so high always in the search of truth, as to find out her ●ight seat in the height of the Heavens; but some times took Error dwelling nearer them in steed thereof; howlesse likely that our age, more entangled with the world; farther removed from the usage of those faultless institutions, and so bitterly exasperated with mutual controversies and conflicts, should attain to that excellency and perfection of knowledge; which it may be God hath removed from man's reach in this world, to humble and increase his longing desire towards another world? And as the present time doth discover sundry errors in the former, so no doubt will the future in that which is now present▪ So that ignorance and error, which seldom go severed, being no other than unseparable companions of man, so long as he continueth in this terrestrial Pilgrimage: it can be no blemish in them to revise their doctrine, and to abate the rigour of certain speculative opinions, especially touching the eternal decrees of God, the quality of man's nature, the use of his works; wherein some of their chief Authors have run to such an utter opposition to the Romish doctrine, as to have exceedingly scandalised all other Churches withal, yea and many of their own to rest very ill satisfied. The seat of Truth is aloft, of Virtue in the midst; both places of Honour: but neither truth nor virtue draw to an utter extremity. And as in some points of doctrine, so much more in their practice; in order of government, and Ecclesiastical degrees; in solemnities and stateliness in the service of God; in some exercises of piety, devotion, and humility, especially in set fastings accompanied with due contrition of heart and prayer; besides many other Ceremonies; they might easily without any offence of conscience at all, frame to draw somewhat nearer to their opposites than now they are. Which yielded on both sides, a general and indifferent Confession and sum of Faith; an uniform Liturgy, or not repugnant if diverse; a like or at leastwise not incorrespondent form of Church-government, to be made out of the points which both agreed in, and to be established so universally in all Christian dominions, that this all Christians should necessarily hold, this only their Divines in pulpit should teach, and this their people in Churches should exercise; which doing the Unity of Communion should remain unviolated. For all other questions, it should be lawful for each man so to believe as he found cause; not condemning other with such peremptoriness as in the guise of some men of overweening conceits: and the handling of all Controversies for their final compounding, to be confined to the Schools, to Counsels, and to the learned languages, which are the proper places to try them, and fittest tongues to treat them in.  
And all this to be done by some general Council, assembled and composed indifferently out of both the sides; men's minds being beforehand prepared and directed to this issue and conclusion. But now if either the obstinateness of the Pope's ambition, or the wilfulness or scrupulosity of any opinionative Ministers, should oppose against and impeach this Unity of Charity; then the Unity of Authority to be interposed to assist it; that is the Princes of Christendom to press this agreement, to constrain the Pope to content himself with that temporal state, which the skill of his Antecessors hath got and left him; and for his spiritual to be such as the ancient Counsels had limited: and for all other gainsayers, to silence or punish them. Now for the Princes with joinctly consent to do this, how many, how weighty motives do induce them? the service of Christ, the honour of Christian Religion, and the peace of Christendom, the strengthening of Christians, and the repulsing and overthrow of all Turks and jnfidels. And these in general. In particular, the assuring of their own lives and persons, which so many under pretence of Religion daily conspire against; the quiet and secure enjoying of their rich states and kingdoms; the transmitting of them to their posterity without question or opposition; and lastly the delivery of their miserable subjects, (which should be dear unto them as children,) from those extreme vexations of spirit and body, and those in estimable calamities in their estates and conditions, wherewith these dissensions in religion and effects thereof do now afflict them. And this is in general the sum of the discourse of that kind of people: which doth show them as they are for the most part to be Protestants, though perhaps not running jump with their side in every thing although many of the other part are carried also with the same good zeal and affection to the like desire and invention; but these are of the more moderate sort of the Catholics, and not of their Clergy, and such lightly as have but an indifferent conceit of the Pope's claim and proceed, of which sort among the wiser part of the Laity there are very many. But now in exacter consideration of this motion, there appear for the effecting of it sundry difficulties so great, that they draw to be next neighbours to so many impossibilities, whereof I will mention only two of the chief. For as for the thing itself, I must confess for my own part, the greatest desire I have in this world, is to see Christendom reconciled in the badge of their profession, (seeing Unity is consecrated to Verity, and both to God;) and that without the ruin and subversion of either part, which cannot be done but to the unexpressable mischief and misery of both sides, and with the utter enhazarding of both Christendom and Christianity; and think any kind of peace were better than these strifes, which did not prejudice that higher peace between God and men's consciences. Then for the way they purpose, it seemeth for the generality of it, there is no other now left; seeing the opposition of extremes is no way defeazable, but by extinguishing the one, or drawing both to some temper and mildness of state. But in this case two things do clean dishearten this hope. The first is the untractableness of the Papacy to this course, who in so many conferences as they have had in this age, have always ere they departed very plainly discovered that they came not with such intentas to yield any thing for peace, much less for truths-sake, but only to assay either by manifold persuasion and entreaty to reduce, or otherwise by wit to entrap and disgrace their adversaries, and if some one of them have showed himself more flexible at any time, it hath been his utter discredit with his own party ever after. Which stern proceeding of theirs admitting the fundamental positions whereon the Papacy is built, is good and necessary. For if divine Authority do concur with them in all their ordinances, God's spirit assist them in all their decisions, all possibility of erring be exempted from their Pope and Church: what remains there but only that they teach we believe; they command, and the world obey? Indeed in humane governments, where reason is shut out their tyranny thrusts in; but where God commands to ask reason is presumption, to oppose reason flat rebellion. To this miserable necessity have those assertions tied them, which they have laid for their foundation; miserable to themselves and miserable to the whole world. For what can be more miserable to any ingenuous and good mind than to have entangled himself in such a labyrinth of perplexity and mischief, as to have lost no place of acknowledging his error, without ruining his estate; when as error is only purged by due acknowledging, and doubled by denying it, and to what a miserable push have they driven the World, either in their pleading against them with such force of evidence or in their learning of them and joining with them, as to stop the mouth of the one, and hang the faith of the other, on this unnatural paradox; I and my Church cannot possibly err, and this must you take upon our own words to be true. For as for their conjectural evidence out of the Scripture, there seems to be as much or more for the King of Spain's not erring, as there is for the Popes: it being said by the wisest, that the heart of the King is in the hands of God, a divine sentence is in his lips, and his mouth shall not transgress in judgement.  
But now as by this means they have debarred themselves from acknowledging and consequently from controlling any error in faith and doctrine: so on the other side to reform any great matter in practice were to open the eyes and mouths of all men against them; who now in the obedience of their blindness stick fast unto them. Let them suspend from henceforward the worshipping of Images, the fleeing to the patronage of Angels and Saints by vows and prayers: besides the great loss which it would bring unto the train in daily offerings to their Saints and Images; what a jealousy would it breed in the heads of their own that they had led the world all this while on the blind side, and that other things perhaps were introduced for gain, and corruptly contrived, as well as these. Then for their adversaries, their own saying is, yield one thing to them, and yield all; sith all hangs upon the same pin, and by the same string that any one doth. So that it seemeth not to have been unwisely conceived by him, who said, that to persuade the Pope to any such reformation, was to persuade him to yield up his Keys and Crown, and to return into the order of his Predecessors and other Patriarches: which to do as yet he showeth no intention.  
And although some one Pope should happen to be better affected, yet would it not prevail unto any great proof, being sure that his nearest both Counselors & Officers, his Cardinals and Courtiers, yea his Church and whole State would oppose against him. Then to hope that though the Pope and his Sea should withstand it, yet the learned of his side might be induced in other places to accept and to apply themselves to some treaty of accord; I dare avouch they know them not which have that conceit of them. For although it were perhaps not untruly said by a great Clerk of their own, that the Popes not erring was but an opinion of Policy, and not of Theology; to give stay to the Laity, not stop to the Divines; of whom in such infinite controversies and jarrings, about interpretations of texts, and conclusions of science, wherein many have spent a large part of their lives, never any yet went neither at this day doth go to be resolved by the Pope; as knowing it to be true which their own Law delivereth, that in holiness any old woman, in knowledge many a Friar might outgo the Pope, but in power and authority the whole World was under him: yet at this day they do so generally all cling unto him and draw by his line, (as having no hope either of standing against their opposites, but only by him; or of unity amongst themselves, but only in him;) that touch him, and touch them; yea they think at leastwise some of them, that rejected name of Papist, to be as good a name and more necessary at this day than that of Catholic; the one showing their Unity only with the body, and the other with the head of the Church, which is now more needful. It remains that Princes take the matter in hand, and constrein the Pope and others to yield to some such accord. Indeed this were an only right way to effect it. For reason is a good Orator, when it hath force to back it. But where are these Princes? They dream of an old world, and of the heroical times, who imagine that Princes will break their sleeps for such purposes. If there were at this day a DAVID in Spain, a JOSIAS in France, an EZECHIAS in Italy, a CONSTANTINE in Germany; the matter were ended in very short time. But take men as they are, and as they are like to be; being brought uppe in the midst of their factions and flatterers, where they seldom hear truth, and if a good motion by mischance be set on foot by one part, it is sure to be straight crossed through the watchful and industrious envy of the other: the world may hold itself reasonably happy and content, if the Civil state be upheld in any tolerable terms, and not think that they should care greatly for reforming the Church, and much less for the uniting of the State Ecclesiastical, the dissensions whereof have and daily serve so many men's turns.  
And although it is to be acknowledged and thankfully commemorated, that this age hath not been so utterly barren of good Princes, but that some have deserved to be enroled among those Worthies: yet the ambition and encroaching humours of certain, and want of correspondence requisite in other, have stopped perhaps those honourable thoughts and desseins, which might have else be employed for the universal good of Christendom. In sum, there is small hope remaining on this part; the world having extinguished the care of the public good, by an over-care of their private; and each projecting to pass his own time smoothly over in pleasure, and recommending posterity to the Stars and destiny. These reasons together with the long continuance of this division, whereby both parts are formalized and settled in their oppositions; in so much that at this day they are but very few in comparison of former times that are gained either way; do make me greatly despair of any success by that course: and so esteem of that plot, as an honested hearted desire, but no probable dessein; and as a cabinet discourse of speculative consideration, which practise in the world and experience doth need to rectify.  
The next point is, whether Necessity, which overrules all frowardness, and commands all sturdiness of humours and passions, may not press to some Unity; if the Turk still growing as hitherto he hath done, leave no hope for Christendom to subsist but in their inward Concord. It is true that a foreign enemy is a reconciler of brethren, and that common danger holds them, together, so long as it lasteth, who else would flee a sunder upon every light occasion. But herein me thinks it cometh first to be considered, whether the Turk be so▪ fearful a Monarch as is commonly conceived, especially since his late so huge enlargement towards the East. That which most men estoeme in him the grand cause of error, seemeth to me a chief argument of the contrary, at this present: and that is the very hugeness of the Empires. For Empires are not then always at their strongest, when at their biggest; there being a certain due proportion in all things, which they breaking that exceed, as well as they that come short of; may be counted to be huge and vast, not great; since that is great properly, which is great in his actions, which are as often impeached by unwildinesse in the big, as by weakness in the little. But if to this be adjoined, as it sometimes falls out, that there be but a little soul to moon this vast body, (which maketh some of the biggest men to be neither the wisest nor valiantest;) and that is, that the government, which is the soul of a state, be scant and feeble: not able to embrace nor to order so huge affairs: then is there no other greater praesage of ruin, than very massiness itself, which every strong push or justle makes reel and totter, for want of that inward strength which were requisite to hold it steady. And this take I to be the State of the Turkish Empire at this day: which being a mere tyranny, as aiming only at the mightiness and security of their great Lord, the sole absolute commander, without any respect to the benefit of the people under him, save only so fare forth as may serve to bear up his greatness; and for that cause he in his jealousy and distrust of his own, keeping his Territories half desolate, waist, and habited, his subjects without heads of Nobility to lead them, without hearts to encourage them to seek delivery, abasing them by all kind of bestial education, and oppressing them by all sorts of extortion and outrage, giving the Lands where he conquereth to his Soldiers and Timarri: which scattered over all parts of his ample Empire, are the only contented people and only strength in effect he hath, as being bound by their tenors to serve in his war, whethersoever he calls them: and without his charge: this being his state, it is clear, that the wildness and lying waist of his Country; is to the great diminishing of his own wealth and revenue: which is less than some one of our Christian Princes at this day, though his Empire much larger than all theirs together: the unpopulousnesse together with the baseness and feebleness of such as are, makes that no one Country is defence for itself but must have the concourse of many of the rest to assist it; and lastly the huge circuit of his soil and confines, embracing as is esteemed eight thousand mile of Land, and of Sea as many, is cause that his Timarri cannot assemble together but in very long time, wherein opportunities are often lost, besides the tiring both of themselves and their horses, ere they arrive. And the truth hereof is assured by fresh experience, he having done no great matter in all this war of Hungary, though none to speak of but Germany, with some small help of Italy, have opposed against him. But if we farther consider the effiminatenesse of the education of their Great Lords in these times; a thing which they are advised and constrained unto, even contrary oftentimes to the manliness of their own natures, (and all to keep the Father from jealousy of his own son, whose braveness of mind and warlinesse is still suspected;) and use having soaked once into their bones in youth, doth for ever after lose the sins of their manly dispositions, and subject them to the softness and baseness of pleasures: considering also the avarice and corruption which reigns there; all peaces and wars, all friendships and enmities▪ all favours and wrongs, all Counsels and informations, being grown to be saleable: if these be as they are the signs of a diseased, and prognosticates of a dying Monarchy, much more of a tyranny; then surely have we not now so great cause to dread him, as to blame ourselves and our wranglings and vility, who choose thus in practising to exterminate each other, to trace out an unhonourable and fruitless life, at the end finding ourselves in the very same or worse terms than when we began; rather then establishing first a firm accord at home, to attempt with united love zeal and forces, so just, so christian, so honourable, so rich a war. And verily if but our Princes confining upon him, though agreeing among themselves for the most in Religion, were not so strangely infected with emulations, and home-ambitions, as to condescend to pay tribute to the Turk in several, for so do they as a redemption each of their peace, (which yet hath no longer assurance than his pleasure, which with double as much underhand bribes and presents must be daily sweetened;) and which is yet worse, when his list comes to invade any one of them, (as he doth for his very exercise and avoiding tumults at home;) the rest to hold off from giving succour to their neighbours, for fear of drawing a revenge upon themselves some other time; which is the case of the Polonians and Venetians at this present, who scarcely dare so much as pray against him in their devotions, otherwise than in their hares, which I ween they do duly: were it not I say that their private ambitions, fears and miscasts did drive them to make so abject and unchristian a choice, rather than zealously and violently to join and pursue one certain course for the rooting of him and his tyranny out of this part of the world: it were not to be so much doubted but the fear now on this side would soon turn to the other; seeing that one good blow to a body so ill built and full of distempers, were able to put the whole in danger of ruin and shivering. These reasons induce me not to think that the danger from the Turk should be so great, as to enforce the Christians to run mainly into an accord. And though it should, yet without other sounder working, by perfect composing of all inward dissension, this would be but a civil accord, and only for the time; which the fear once past, would dissolve of itself, and the former contentions revive as fresh as ever. For the bond of common fear, is the strongest indeed of all other, but the shortest withal; which nothing during the danger is able to break, and the danger once passed falls in sunder of his own unsoundness. Howbeit if the Turk should set foot in Italy, and abate the Pope's strength by possessing his state; then would I not doubt much, but that both himself would be content, and all other Princes forward, that some such unity as is before spoken of might be established. But that is a case as unlikely in short time▪ as in tract of time not impossible to happen, if some manly stout Turk should succeed these womanish.  
There remaineth then the Unity by persuasion only, which both sides now seem to rest on; each practising and hoping in process of time to eat out the strength of the other by his industry, in drawing away by persuasion his followers and adherents. Wherein the Protestant counteth his advantage so much the greater, in that the Unity of Verity is it which himself persuaded of the persuadeth to others. And truth being so infinite degrees stronger than untruth, having God to bless it, Heaven and Earth and all the Creatures of God to witness it, and even falsehood itself (which is always his own cutthroat) by his crossing and contrariety to yield confession unto it: unless the fault be exceedingly in the handler and pleader, must needs in the end, (maugre the malice of all enemies, and craft of all inventions,) prevail and have victory: although the utter abolishment of the Kingdom of Antichrist, they refer with the Prophecy to the appearance of our Saviour in judgement and triumph now shortly approaching. On the other side the Papists hope, that their persuasion being seconded by so great Princes authority, insinuated and farthered by so many collateral aids of motives and practices, leaving nothing unaffaied which may prejudice, afflict, or annoy their opposites, and providing as they do a perpetual succession of instruments, to be employed in each kind over all parts of Christendom; they shall in the end tyre, eat out, and utterly consume the strength and stomach of their unpolitike and divided adversaries. In the number whereof, though they score up all religions especially Christian, that acknowledge not the Pope, and the threefold plenitude of his supernal, terrestrial, and infernal power; extending to Heaven in canonising Saints; to the lower parts of the world in freeing from Purgatory; over the Earth in being the univarsall guide and Pastor of all men: yet are they not affected to all their opposites in like sort, speaking of such as with whom they live and daily converse. For to omit the jew whom they mock with his Messiah. so long in coming; as also the Grecians, whom they pity with their Patriarches under Turkish slavery: their hatred is to the Lutheran, the Author of their calamity; but hatred and fear both of the Calvinist only, whom they account the only growing enemy and dangerous to their state. For as for the Lutheran, he was long since at his highest: and if he itch and inch forward one way for an ell he looseth an other, it is only by a kind of boisterous force and violence against the Calvinist; as in Strasbourg of late. The reason whereof besides the absurdity of their ubiquitary Chimaera, hath perhaps been in part also, for that their opinion took up his seat in Germany, a stiff people but an heavy; which cannot hold their own well, but gain little upon other men: whereas the other falling upon a livelier mettle, of the French especially, who are always stirring and practising upon their neighbours, and more vehement for the while in whatsoever they affect; hath had a very huge increase in latter time, notwithstanding those Massacres which have been used to extinguish them, and is still growing forward in all places where once it taketh; and overtoppeth them now from whose root at first it sprang. This therefore by all means they seek to repress, giving some blind hope to the Lutheran of quiet and toleration, so he will join against these, the fretters out of both. But of all places their desires and attempts to recover England, have been always and still are the strongest: which although in their more sober moods sundry of them will acknowledge, to have been the only Nation that took the right way of justifiall Reformation, in comparison of other who have run headlong rather to a tumultuous innovation, (so they conceive it:) whereas that alteration which hath been in England, was brought in with peaceable and orderly proceeding, by general consent of the Prince and whole Realm representatively assembled in solemn Parliament, a great part of their own Clergy according and conforming themselves unto it; no LUTHER no CALVIN the square of their Faith; what public discussing and long deliberation did persuade them to be faulty; that taken away; the succession of Bishops and vocation of Ministers continued; the dignity and state of the Clergy preserved; the honour and solemnity of the service of God not abased; the more ancient usages of the Church not canceled; in sum, no humour of affecting contrariety, but a charitable endeavour rather of conformity with the Church of Rome, in whatsoever they thought not gain▪ saying to the express Law of God, which is the only approvable way in all mere Reformations; yet notwithstanding in regard of the power and renown of the Prince, and of their exemplary policy in government of the state in regard that they concurring entirely with neither side; yet reverenced with both, are the fit and abler to work Unity between them, and to be an umpire also director and swayer of all, whensoever there should be occasion of assembling their Counsels, or of conjoining their forces for their common defence; and especially for that it is the only Nation of the Protestant party, able to encounter and affront their King-Catholikes proceed for the rooting out of Heresy, as their actions both by Sea and Land have manifested: of all places in the world they desire most to recover it, making full account that the rest would then soon follow, and apply to them of their own accord one after an other. But to as high a tide as they are risen in their desires thereof, to as low an ebb are they sallne in their hopes, being less now for aught I perceive than ever, having seen her Majesty so often and almost miraculously preserved; their treasons discovered; their excommunications vanished; their Armies defeated; their cartalls and books answered; their chief Champions discouraged, wasted, deceased, those that remain, though many, yet few of ability; in so much but for some small remnant of hope of alteration, which time and trouble as they imagine may yet bring, their founders were likely to with draw from them ere long their stipends, which get them but a vain name of fruitless liberality. And this is all I can say for any hope or means of this general Unity, and so must I leave and recommend it to God: as being both our best and now remaining only policy, to address our united and general supplications to his divine power and Majesty: that it may please him by that ever springing fountain of his goodness and gracious mercy, even beyond all humane hope, if it may so stand with his blessed will: and by such means as to his divine wisdom are ever in readiness to effect those things which to man's wit may seem impossible, to extend his compassionable and helping hand over his miserable, defiled, disgraced Church; persecuted abroad and persecuting itself at home; confined by Tyrants into a corner of the world, and therein raging and renting itself in fitters; to purge out of men's minds that ambition and vanity, which so bewitcheth them with the love of the pomps and glories of this perishing and ending world, which in the breathing of a breath they will loathe and despise as nothing; and to engraft in them a pure and single Eye, to behold that eternal truth, which seen breeds love, and loved conducts to happiness; to root out all gall and acerbity on both sides, and to bend their hearts to Charity: that being reunited in the Pilgrimage of this life, this country of our terrestrial bodies; we may after our service and course therein accomplished, ascend under the conduct of our Saviour before ascended, to our everlasting rest in the country of our celestial souls; there in Society and unity of Saints and Angels, to enjoy the happy Vision of the all-glorious Deity, and to sing his praise for ever.  
I should here make an end concerning the Church of Rome, but that a question incident to the matter which was last spoken of, being moved by many, and diversely answered, doth summon me to deliver up my conjecture also: and that is Upon what ground of Equity or policy, the Pope should suffer both the jews and Grecians to have public exercise of their Religion in Italy, yea in Rome itself under his Holiness nose: and only the poor Protestant must be excluded or besieged yea persecuted and chased if it be possible out of the world, no view of his Religion to other, no exercise of it to himself permitted. For as for the Grecians, they have a Church at Venice, with an Archbishop of Philadelphia, a Bishop of Cerigo, and sundry other inferior Priests to govern it: and the Italians also do often repair to their Mass. They have their Mass also in Greek, with leavened bread and other schismatical Ceremonies, at Rome itself, and in Naples they say their Priests retain their wines still, by permission from the Pope; in regard that in those places they acknowledge in some sort the Pope's praeeminencie and power: which at Venice they do not, but a mere primacy of order, which the ancient Counsels have thought good to give him. No more do the Grecians in Apulia and Calabria, about Otronto and at Catlana, nor in Corfu and other Lands adjoining to that cost, being the old remains of the Occidental Grecians, and who have always and do still follow the Greek Church in all things: though those in Calabria and Apulia be subjects to the King of Spain, and in his power to root out whensoever himself listeth. And yet even in Italy itself doth he suffer them and their Religion: who never could be induced to tolerate the Protestant in any the remotest corner of his huge scattered Monarchy: though the Grecians are condemned Heretics even in matter of the Trinity, and perpetual oppugners of the Papal right and authority. Then for the jews they even swarm in most of the chief parts of Italy: at Rome especially; where the least number I could ever yet hear them esteemed at, is ten thousand and upward, though other say twice as many. They have their fair or at leastwise fine Synagogues both there and elsewhere; their circumcision, their Liturgies, their Sermons in public; and all that lift may resort unto them.  
Yea in means of enriching themselves they are so much favoured, that in all places they are permitted to strain up their Usury to eighteen in the hundred upon the Christian (for among themselves they no where use it;) whereas half that sum in a Christian is not tolerated: which causeth many greedy and consciencelesse Christians to use these jews for their Brokers under hand in improving their unlawful rents to the utmost proportion. They have also in some places, and it may be in all a peculiar Magistrate, to decide any controversy between Christians and them, with particular direction to favour them in their trades. And lastly whereas France hath banished that race: in Avignon only the Pope's City they are harboured and rete●ned. Some answer to this demand in defence of the Pope, that the Church hath no authority to chastise the jews, who never were within the Church, but are as enemies in even terms: whereas the Protestants are either unnatural and rebellious Children, who have fling out of the Church, or the issue of such; against whom her authority is endless and unrestreined, to tak● all courses possible to reclaim them for ever. This answer seems faulty: both as short of the question, seeing it extendeth not to the Grecians, who are in the very same roll of Haeretickes and schismatics, flingers out of the Church: and for that there is difference between exercising jurisdiction in punishing an enemy, and not harbouring and cherishing him, with his unlawful and scandalous religion perpetually in our very bosoms; as is done in Italy, who have called the jews in thither, yea and still do entice them, whom, France and England and Spain have banished from them long since.  
Other leaving these quirks of justice, hold by the texts of Charity that it is a Christian act to harbour a harmless enemy, and especially that it is of all other most befitting the Church, who hath hereby also better means to reduce them to the Faith; and so in fine to save their souls, which is the sum of her endeavours. And in fortifying this answer there is to be alleged for the first point, that the jews have their service in hebrew, and the Grecians in greek, which Italy understandeth not; yea and that they have purged the Hebrew Liturgy from all points wherein they did impugn or scandalise Christianity: and for the second point, that the jews are bound to repair at some times to the Christian sermons, by which means some few of them have been converted, and more may be when God shall please so. But neither seems this answer so perfect as were requisite. For the jews make their sermons or expositions of the Law in the Italian language; though the texts of Scripture they cite in the original: and although they have purged their Liturgies as they say: yet leaving them Circumcision, they tolerate that which is now intolerable. And as for their gaining of any souls among them; if they gained not more Crowns, that reason would not stand. For if any credit may be given to the Hebrews themselves, as many Friars become jews as jews become Friars: of both sorts some; but few of either. But of the good provision they have taken to convert them, and of the fruits thereof, I shall speak hereafter. In the mean time this I ask; would they suffer the English Protestants to have an English Church there, none understanding their Language neither in Service nor Sermons; yea and purging their Liturgy of whatsoever may seem to impugn or deface their Religion, if there be any thing in it of that offensive quality? as for my part I know nothing but think rather with great judgement it was purposely so framed out of the grounds of Religion wherein both sides do agree that their very Catholics might resort to it without scruple or scandal, if faction more than reason did not sway. Then for repairing to their sermons, they know by experience they will not be backward; especially having the opinion of great Divines (is some say) that it is not unlawful. And lastly, what reason why they should not be as hopeful to g●●ne English men's souls, as jews? yes their hope is greater: else would they not be at such cost upon the one abroad, and bestow so little labour upon the other at home. To this question they would answer first that there were more danger of flocking away their people, if▪ they should have but a bare view of our Reformed Churches, as being more infectious; and therefore no policy: and secondly to what purpose the making of any such motion; what need unto us, and to them what profit? This answer deduced from policy and profit I take to be the right answer also to the first principal question; and neither of the former drawn from justice or Charity. For there is no cause of any fear at all, either of the oppressed Grecian, or of the obstinate jew, bearing a mark of ignominy and reproach in all places. Yea they remain rather as examples & spectacles among them of contempt and mi●crie, the one for his ungrateful refusal of CHRIST himself; the other for his sedition against Christ's Vicar, as they infer against him. Whereas to give the Protestants any foot among them were the next way to leave themselves no foot to stand on.  
On the other side by extending pity towards the afflicted and dismayed Grecian▪ whom the hand of God hath laid as low as the very dust we tread on, they sow some hope of ranging himself again under their subjection: which were to them a reputation and strength inaestimable, and such as cunningly by ●alse bruits they cause the world daily to feed on.  
Then ●or the jew, the profit by him is exceeding great, and greater in proportion of number than by the very Courtesans; and that as well to the Pope, as to other Princes of Italy; to whom they pay a yearly rent for the very heads they wear, besides other means to ●acke and wrack them in their purses at pleasure. Which gain, as it is a piece of the cause why the beastly trade of the one, so is it the entire reason why the trade of the other is permitted: they being used as the Friars to suck from the meaner, and to be sucked by the greater: in so much that the Pope besides their certain tribute, doth some times as is said impose on them a subsicy of ten thousand Crowns extraordinary, for some service of State.  
Now to consider a little what probability of their conversion in those parts, and by the way to touch somewhat of Their Religion and usage, thus stands their case. They have a Religion though somewhat strange to our conceits, as being framed not only out of the Law of the old Bible, but also out of sundry the stranger opinions of the auncienter Philosophers, together with certain capricious fancies and fables of the Rabbins; yet so handsomely pieced and glued together, that one part seems to hang to the other not absurdly. And that which they hold they are so perfect in, that they will give both a profitable account thereof out of a certain moral Philosophy and reason, wherein they are well seen; as also make some show for it out of the Bible itself: wherein they are the skilfullest men I believe in the World: and needs must be so, setting their Children to the Hebrew language at three years old, and following no other study save of the Bible and writings upon it all their life long, except certain few that betake themselves to Physic. Touching God and his nature, their opinions are for the most very honourable and holy, save that they deny the Trinity touching Angels, but weak, and soiled with much poetry: touching the nature and condition of man very exquisite and for the most part drawing near unto truth. But for the three States of the soul of man they run some more strange courses; holding the creation of them all together before the bodies, with sundry of the ancient both Divines and Philosophers the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of PYTHAGORAS, (though not to different species;) and PLATO●S Purgatory. Of virtue and Vice and man's course in both they think not much amiss; save that to the expiation of sin they hold nothing necessary: but the repentance of the sinner, and the mercy of the forgiver, which in that case is always ready. For reward it cometh wholly from the bounty of God, without desert: yet different in degree according to the works of each man. That the general Law of all men is the Law of Nature only, which who so keeps, it shall lead him to bliss in what Religion soever; though the Hebrew unto whom MOSES Law was peculiarly given by observing it shall have a greater prerogative of glory. They prefer the civil life before the solitary, and marriage before Virginity: as being to nature more agreeable, to mankind more profitable, and consequently to God more acceptable. Their belief of the end of the world, and of the final judgement, of the restoring of men's bodies, and of their happiness everlasting in the height of the Heavens; is good in the general. But as they think it a bad opinion, which some of great name have seemed to hold, that God in his everlasting and absolute pleasure should affect the extreme misery of any of his Creatures, for the showing of his justice and severity in tormenting them; or that the calamity, casting away, and damnation of some, should absolutely and necessarily redound more to his glory, than the felicity of them all; considering that his nature is mere goodness and happiness, and hath no affinity with rigour or misery: so contrariwise they think with ORIGEN, that Hell in the end shall be utterly abolished, and that the Devils themselves, after a long course of bitter repentance and punishment, shall find mercy at his hands that did create them; that the world may entirely be restored to that purity, wherein God at the first did make it; and to that perfection and happiness, whereto each part of it in his several degree, was destined by him, from whom nothing but goodness and blissfulness could proceed. Their Liturgy in the kind of it is not different from ours; consisting of Psalms and Prayers, with sundry shorter Hymns and responds; of lessons, one out of the Law, and read by some chief person; and an other out of the Prophets, correspondent to the former in argument, but read by some boy or meaner companion.  
For they in no sort allow that degree of Honour, whither attribute they that authority, to any other part of the Bible, that they do to their Law: which they carry about their Synagogue at the end of service in procession, with many rich ornaments of Crowns and Sceptres, the children kissing it as it passeth by them; and sometimes make proclamation who will give most to their treasure to have the honour for that time for taking out the Law. But for the manner of performing their service, and their behaviour thereat, it is different from all other that ever I saw. They chant it in a strong wide hallowing tune; with imitation some times of trumpets one echoing to the other, and winding up by degrees from a soft or silent whispering, to the highest and loudest note that their voices will bear; with continual great wagging of their bodies and exultation, as it were in some savage or raging solemnity; sometimes all springing up lightly from the ground, and with as much variety as wild work will receive. They were certain ornaments of embroidered linen cast mantle-wise about their shoulders, which are their Phylaster's edged with knotted fringe according to the number of the Commandments, and serving as Local memories of the Law. The reverence they show is in standing up at times, and their gesture of adoration is bowing forward of their bodies, for kneeling, they use none, no more than the Grecians, neither stir they their bonnets in their Synagogue to any man, but remain still covered. They come to it with washed hands; and in it they burn Lamps to the honour of God. But for any show of devotion or elevation in spirit, that yet in a jew could I never discern: but they are as reverend in their Synagogues as Grammar-boys in their schools when their Master is absent: in sum, their holiness is the very outward work itself being a brainless head & a soulless body: For circumcision, they use it to the dead as well as to the living: yet no way think it necessary for the infant's salvation. They are a subtle and advantageous people and wonderfully eager of gain: in so much that who so deals with them needs let his wit go with his belief, or else his findings shall come short of his expectings. As earnest to make Proselytes, as ever their ancestors: and as obstinate against CHRIST, as the Priests that condemned him. In other points they are perhaps rather to be commended than otherwise. Their care of avoiding Fornication is such that they marry their sons at Eighteen lightly. But Adultery they would punish according to the Law with death, if they had such liberty. When they break the Law they come voluntarily as penitents to their Rabbi for punishment: yet without any particular disclosing of their fault. They keep their Fasts and solemn Feasts very duly: but as the Christians fast the night, so they the noon always. They are charitable among themselves, leaving no poor unrelieved, no Prisoner unransomed; which makes them good prize upon every pretence. And although for their Usury and guileful dealing, they are generally hated there and handled as very dogs: yet some of them I have known, men of singular virtue and integrity of mind, seeming to want no grace but the faith of a Christian. Each Synagogue hath his Rabbi, to expound their Law; to instruct their children; to decide their differences.  
For their Messiah, they say now, seeing he stays so long, he shall be a forerunner of the end of the World: and shall gather by his power all Nations into one fold, and so resign them up into the hands of that eternal Pastor. But it seemeth they expect him out of the East, whether the Spanish jews fled, and have exceedingly multiplied. For those do they hold to be of the Tribe of JUDA; and these other in Germany and Italy of the Tribe of BENJAMIN; who in honour of the more noble Tribe and to correspond with them the better, do learn the Spanish tongue, which those still retain.  
But now to come to the point which I principally intended, which is, what probability of their Conversion in Italy; three great impediments besides their natural & inrooted obstinacy, I suppose there are which hinder it: the scandals of the Christians; the want of means to instruct them; and the punishment or loss which by their conversion they incur, A scandal it is to see man's law directly preferred before Gods: to see so great a matter made of eating flesh on a Friday, and that Adultery should pass for so ordinary a pastime. A scandal are those Blasphemies darted uppe with hellish mouths against God and our Saviour, so ordinarily and openly, that some of them are become very interjections of speech to the vulgar, & other some mere phrases of galantrie to the braver. A scandal is that forging and packing in miracles: wherein the Friars and jews concur in equal diligence; the one in contriving, the other in discovering them. And surely this is an exceeding great scandal unto them; seeing truth is of so pure and victorious a nature, that it refuseth to be in league with any falsehood in the world, much more disdaineth to be assisted by it: neither can there be a greater wrong done to a true conclusion, than to endeavour to prove it by an untrue allegation. A scandal are the alterations which they are forced by the Inquisitours to make in their Authors and monuments of Antiquity: thinking that these devises are our best evidences. But of all those alterations they keep a note for a freer time. A scandal is the vowing and praying to Angels and Saints: which they hold to be duties peculiar unto God only, and so hath it been esteemed among them in all ages. Yea and they note that the Christians pray more oft and more willingly to Christ's mother, than unto Christ himself or unto God. But the greatest scandal of all other, is their worshipping of Images; for which both jews and Turks call them the Idolatrous Christians. Now this is so much the greater and of more indignity, for that they generally conceive it to be a thing which Christ himself expressly commanded; and that in the Gospel of Christ written by the Evangelists themselves, the Decalogue should be recited with omission of the second precept; as one of their greatest Rabbins contested with me, being induced into that error by some Catechisms of the Christians which he had seen with that fault. Now when they come to conference with the Priests and Friars, (as sometimes they do,) and upbraid this as a peremptory exception against Christ those good men deny it not, for fear of scandalising their own, but letting it pass for current, that Christ whom the jews call a Carpenter, was also an Image-maker or howsoever an Author of the worshipping of them; seek to salve up the gash which they have made in the plain words of that Law which was written by the finger of God, with their speculative plasters of distinguishing between the Images of the true God, and the Idols of false Gods; of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; of intention instrumental and final in worship.  
All which are the unsavourest drugs to the jew in the world: who saith there was never Nation yet so blockish under the sun, as to worship a stock and stone as a final object; but only as a representation of some absent divinity: and that the Heathen themselves call them every where the Effigies and Simulachra of other; yet such Effigies as that the divine power by his virtue did sometime inhabit and work miracles by, even as our Lady doth in her Images, in infinite places of Christendom: whereby if the poor Idiot were deceived among the Pagans to think sometimes that very Image some divine matter or person: as clear is it that the like befalls infinite simple Christians, seeing their Images either to grow, or to weep and bleed, as they do often, and so infinite cures wrought by viewing or touching them. And for their degrees of worship between God's Images and the Saints, they cannot perceive them, they kneel to them alike; they pray to them alike; they vow to them alike; they incense them alike; they burn candles to thm alike; they clothe them alike; they offer gifts to them alike; the difference if it be any is in their mental affections: which whether the blunt & undistinguishing wits of the vulgar do observe, they suppose a small measure of discretion may conjecture. In like sort for their distinction between the Images of the true God and of false Gods; they tell them that in other cases that might have this use but none in this Law; it being expounded in other places, as prohibiting this base sensual and seducing kind of worshipping even God himself by an Image, if any Image of God were possible to be made: that thus the Law itself doth plainly deliver; thus they which received the Law understood it; thus all their holy Ancestors and learned Doctors have still interpreted; and thus hath their Nation in all ages believed. And therefore they say for their coming to the Christian Sermons, that as long as they shall see the Preacher direct his speech and prayer to that little wooden Crucifix which stands on the Pulpit by him, to call it his Lord and Saviour, to kneel down to it, to embrace and kiss it, to weep upon it; (as is the fashion of Italy;) this is preaching sufficient for them, and persuades them more with the very sight of it to hate Christian Religion, than any reason that the world can allege to love it. And these be the scandals, which as I have heard themselves allege, they take on that side; besides their Transubstantiation which they can at no hand digest. The particular scandal from the Protestants, is their mutual dissension which they hold to proceed from the want of the Unity of truth in their foundation: otherwise save for their general exceptions against Christianity, they hold their Religion very conformable to the Law of Nature, which they account the principal. But were all the unneedfull scandals in those parts removed, yet is there no good means there of the jews conversion. They complain first, that the New Testament being the ground of our Religion, they cannot see it. That Italian translation which they had is called-in and taken from them. It is printed in Hebrew letters, but not in Hebrew language; at leastwise not such as they can understand. With Greek and Latin their Nation never meddled. Besides which the Inquisitours have inhibited and taken from them all Books that were published in that theme on either side, as well those that have been written in defence of Christian Religion, as the contrary against it; alleging they will have no disputing in matter of Religion either way: much like to an Edict set up at Dola in the Franch County, where the jesuites reside; forbidding any talk of God either in good sort or bad. Then lastly for those few Sermons they are bound to repaire-to, seldom where I have been are they directed to the jews or to the points they stick on, but hold on their usual tenor, as respecting more the Christians. The last encouragement to men especially of their mettle, is that at their conversion to Christianity they must quit their goods to the Christians. And the reason is for that in Baptism they renounce the devil and all his works; part whereof are the jews goods, being gotten either by themselves or by their Ancestors with Usury. Now this is such a cold comfort to a man set on the world as that Nation is wonderfully: that for my part I have not heard of any converted in those parts, save some few Physicians with some of their children; who by friendship from the Pope have obtained dispensation to retain their goods still, in as much as they were gotten by their honourable profession. But if on the contrary side the Christians would again in their Charity give somewhat for the competent entertainment of such as for God's sake did give up their own; I could not but well commend that rigour of justice, which the bountifulness of this Mercy did intigate and assweeten. But being no such matter there remains nothing fof a jew converted, but to be Friered; a trade which of all other they least can fancy, as being contrary, as they allege, to nature itself, which hath made man sociable, and each helpful unto other in all civil duties; a trade never commanded or commended by God; never practised or counselled by their renowned Ancestors, who received continual instruction & inspiration from above, which none of their Patriarches or Prophets have given example of; only in three or four thousand years ELIAS and some one other have been found upon very extraordinary cause to have taken also an extraordinary course of life; though of other nature, and to other purpose, than the Votaries of our times. And these are the terms that the jews stand in in those parts; and so must I leave them to the merciful cure of God: an unblessed and forsaken people; obstinate with in and scandalised without; indefatigable in their expectation, untractable in persuasion; worldly, yet wre●ched; received of their enemies, but despised and hated; scattered over all Countries, but no where planted; daily multiplying in number, but to the increase of their servitude & not of their power; in sum, a long continued and marked example of God's just severity; to abate their pride that glory even as they, in their Ancestors and Founders, God's Temple and Oracles, many promises and praerogatives, long continuance in honourable estate and glory: (which things were they sufficient to preserve any sea in the world, even their seat had been preserved by them:) & to proclaim to the whole world that there is no assurance of the favour, protection, and assistance of God, (without which all falls to ruin,) but by believing in his Son, and in keeping his Commandments. And this also may seem touching the Church of Rome sufficient.  
Next followeth the Greek Church, enthralled all in a manner save the Muscovites and the Candians, with some few other of no great name and number, under the Turkish-tyrannie. Of which Church, as their fare distance from us requireth not to speak much, so their uniformity in misery yieldeth not much to be spoken. For their Religion, except only their ancient error touching the proceeding of the holy spirit from the Father alone, wherein they have long dissented from all the Latin or West. Church; in other points they seem to stand in some middle terms, of opinion between the Romanists and Protestants, yet so that in the more, they approach to the Church of Rome: and to the Protestants in the more weighty, or at leastwise more dominative. With Rome they concur in the opinion of Transubstantiation, and generally in the sacrifice and and whole body of the Mass; in praying to Saints: in auricular confession: in offering of sacrifice and prayer for the dead: and in these without any or no material difference. They hold Purgatory also and the worshipping of Pictures. But for Images they will not so much as endure them in their Churches; as well for that proclivity they have to train away the ignorant into crime of Pagan-errour; as also to avoid that similitude between their Churches and the Heathenish Temples of Idols, which imagery doth cause. And for their Pictures, they kneel to two only of Christ and our Lady: the rest they pass over with an ordinary reverence. For Purgatory, they hold none in Hell or in the skirts thereof, or by any outward torment: but that the souls of the faithful are not received into glory, till by an extreme compunction and anguish of mind, they have worn out those stains, with which sin and the pleasures thereof in this life defile them. In sum, those opinions which grew into the Church before that separation between the Greeks and the Latins, and all those Ceremonies which were common unto both, they still retain; as their cross, and tapers, with certain other. But for those superstitions which have crept in in fresher memory, or which were if as ancient, yet not so current; and in general all those Canons of the Romish faith, which have been thrust on them in these latter times, by the unaccomptable power and pride of the Papacy, tending to the advancement of their own sea, and to the exempting of their Church and doctrine from trial; by those anabaptistical fancies of the spirit that moves them, and protects them from error in their consultations and resolutions touching matter of faith, extenuating the sufficiency and authority of the Scripture in comparison of their spirit or Church guided by it; all these things they abhor no less than the Protestant. They hold understanding requisite to concur with affection for the accomplishment of devotion in praying to God: and although their Liturgies are the same that in the old time, namely St. BASILS', St. CHRISOSTOMES', and St. GREGORY'S translated, without any bending of them to that change of Language which their tongue hath also suffered: yet do they say that alteration is not so great but that their people with small accustoming understand the Liturgies well enough. But for praying by tale with St DOMINICKS round compters, they esteem of it no better than those Heathenish repetitions and unnatural lip-labours which our Saviour censureth. Neither can they believe that the Apostle St. JAMES the lesser, who is painted under the Papacy with his great beads at his girdle, (even as MARY MAGDALEN lightly praying before a Crucifix,) was St. DOMINICKS disciple; but a wiser man's fare, and one that introduced a better fashion of praying of the world could have been content to have followed his prescript. In like sort for the holy-water so much used under the Papacy; they believe no such fear that the Devil should have of it, nor such force in it to purge sin, as their neighbours do teach. They repute it a very vain opinion that the Church cannot err, both in the whole and every part thereof, and consequently that their neighbours of Rome had bestowed that pains better, which they have spent in proving and persuading that they cannot err, in providing and caring more not to have erred. They acknowledge that there is sufficient doctrine in Scripture for salvation: though to the ancient usages of the Church, and writings of ancient Fathers, they yield due reverence. Three things in the Pope they condemn especially; his pride, his cruelty, & his presumption most of all: his pride, in arrogating so exorbitant a jurisdiction over all the Church, contrary to the decrees of ancient Counsels, and upon no shadow of right or good foundation; but chief in usurping that temporal tyranny over Princes and their States, in the posing of the one, and disposing of the other, at his absolute pleasure: his cruelty in persecuting other Christians with such extremity for their different opinions: his presumption in mounting up into the seat of God, by dispensing with the Laws of God, and granting pardons for sin, and Liberaties out of Purgatory; which they account to be of those royal praerogatives incident to God only. For as for the doctrinal foundation of those Indulgences, the overplus of merits and satisfaction in some, being more than they needed or than were to be requited with any joys of Heaven in their particular persons, and consequently remain as a perpetual treasure to the Church, to be conferred by the Pope on his weaker and less deserving or rather less satisfying children, (for so is their opinion:) so fare are they from prising merits at such an inaestimable value, that contrariwise they concur in assertion with the Protestants, that it is impossible for any creature to merit as by way of right the least dram of reward at his Creators' hands; the service of ten thousand millions of Worlds, being not able to add any shadow of perfection to him, who is Perfection itself, having whatsoever is good or desirable within himself, even from all eternity, in infinite of degree, and with impossibility of any the least addition. But whatsoever reward is bestowed on the creature▪ floweth forth from the mere bounty and graciousness of the Creator: who as in goodness alone and mere grace did make him, so in goodness and mere grace also doth advance him unto that higher happiness.  
That service intermedial which he requires at his hand, is a gracious disposition of sweetest harmony from the unexplicable wisdom of a Lord and Father, still abounding and still enlarging his hands, in all bounty and goodness towards his sons and servants; and destined to no other than to the creatures behoole, to his benefit and advauncement only: that by his requisite endeavours in those honourable ways, of wisdom and virtue, of love and thankfulness, and of imitating his maker in doing good in the world; he may grow being assisted with divine grace and virtue, to an higher degree of goodness, still perfiting more and more all the faculties and parts of his unperfit soul and nature; whereunto also an higher degree of glory is proposed, & reserved by the great Rewarder in the height of the Heavens, as a full and final accomplishment of his whole desires, and as the Crown of his celestial blessedness. Now as in this opinion they agree in general with the Protestants; so do they mightily descent from that doctrine touching the eternal Counsels of God; which CALVIN as some conceive first fully revealed, or rather introduced into the Christian world; and since some of his friends and followers have seconded; as thinking it very injurious to the goodness of God, and directly and immediately opposite to his very nature. In regard whereof one of their Bishops hath written a book against it, which hath been sent to Geneva, and there received. Thus much of their doctrine; which though I know it may be better and fullier had in their books, yet have I not thought it unconvenient to deliver thus in brief, how I have found them also in speech and conse●ence effected.  
Their Liturgies for the substance are those three I have named: all which they use for variety's sake, in the several times and feasts allotted for them. For the form and caeremonies they resemble much the Latins, though of the two the French Mass more than the Italiam; not only in their holybread▪ but especially in their Altar, which with great mystery as is said they both enclose from the people, that the Arcana of those their ineffable cross and converting may not be prostituted and polluted by unsanctifyed view; whereas the Romans finding no such virtue in that mystery, lie fair and open on all sides to all eyes. In their host they use Leven, which the Latins avoid: and they elevate it forward; which the Latins do backward: and near the body of the Church; which the other do at the Altar. In their cross they are very plentiful: but herein swarving from the Latins, that the Greek (who is more nimble therein) gins his cross-bar on the right side, and the Latin on the left, each with his several mystery. They have also a mystery in shifting and reshifting in one and the same Mass from one Altar to an other; which the Latins have not: who contrariwise in one Church have a dozen Masses sometimes all going at once to several Altars; which the Grecians use not for aught I could see. They have much ado with their lights, in putting them out and in again at several times and parts of their service. And their Liturgy is intermeddled much with singing; performed in a tune, neither very artificial, nor altogether neglected; but grave, alternated, and branched with diverse parts.  
At the Creed, the Priest cometh forth at the door of the Chancel, and holds up a little embroidered picture of Christ on the Cross: towards which they do reverence and pronounce their belief. Their gestures of reverence, are the very same with the jews; standing up and bowing forward their bodies at times. For kneeling they use none, save only as they say one day in the year. At their coming in, they bow themselves thrice towards the Altar, and three times cross themselves. At their departure, having taken their holybread, with kissing the Praelats hand from whom they receive it, they finally salute the Pictures of Christ and our Lady, kissing also their hands, which are plated over with mettle because of wearing. But the Grecians Pictures of Christ and our Lady are nothing like to the Latins; but as different as any ordinary two faces that a man shall see. The most uniformity therein that I have seen, is with us in England. For in Italy there is little, especially of our Lady: whose very pictures which they say St. LUKE himself, partly did draw, and partly began, and Angels did finish, may argue perhaps devotion towards her in the drawers, but small acquaintance: unless her face were very variable, or very slender their skill: some where as at Loretto she is painted like a blackmoore. In sum, they have so little knowledge of her countenance and favour, that in some places they will assemble diverse of their fairest Courtesans, (as I have heard it there reported,) to draw the modest beauty of a Virgin out of the flagrancie of Harlots.  
But to return to the Grecians, and to come now to their Government; which is as the world knows, that ancient, by Patriaches, Archbishops, and Bishops, with other Orders inferior. Unto whom the people carry exceeding respect and reverence as it were to the public Fathers and Heads of their Nation, notwithstanding that calamity wherein the Tyranny of the Turk hath plunged them. They have also a religious Order amongst them of St. BASILL, the great founder of the East Monks; as Saint BENEDICT of the West. These only have their vows of Chastity and austerity and may not marry; which to the rest of the Clergy is not prohited. They have also their proper habit: but shaved they are not, for aught I could discern; no more are their Priests, being a Ceremony so bald, that the very Priests in France are ashamed of the mark, and few of them have it that can handsomely avoid it. But as in the multitude of their Religions, they differ much from the West Church, the Grecians having but this only one order of St. BASIL, and the Latins having multiplied therein to greater store and variety, than there are professions in a commonwealth, or trades in a City; so also in their use and course of life. For the Roman-Monks, by the withdrawing themselves from the society of other men, and living and dying within their solitary Cloisters; do bereave the world of that benefit of duty and service wherein each man is bound to the behoof of other; alleging in place thereof the blessings which their assiduity and fervour in prayer, not interrupted nor cured by secular conversements draw down upon the world, as may be godlily believed without farther proof: where as the Greeke-Monks seem to continue that auncienter and more approved institution of them, by spiritual meditations and exercises, and by severity to make themselves fitter to serve in the Church of God in Ecclesiastical calling with exemplary holiness; and accordingly their Praelats & other principal Priests, are chosen in most places out of their order in greatest part. These guides of their Church have a wonderful care, continually pricked with the acerbity of much fear and grief of Hart, lest their persecuted flock, gasping as it were in the helpless and comfortless extremity of all kinds and degrees of misery, having famine of soul and great blindness within; for want of plasters and means to maintain them; without seeing nothing but triumphs over Christ and scorns of his Religion; insolences and violences against their persons, oppressions and extortions upon their goods, rapines and murderings of the very souls of their children, (a case to be bewailed with tears of blood by all Christian hearts that know it;) hearing the only Anchor and flay of their souls, which is their expectation of the coming of Christ and of future salvation, daily derided and blasphemed by the pride of the mighty; and finally, seeing no shadow of any hope of delivery from this long calamity, under the burden whereof they groan and are consumed: should in the end fall away and revolt to Turkism; inviting them unto it with all the baits of ease, of wealth, of pleasures, of freedom, prosperity and worldly glory: in which fearfulness of mind, the only remedy remaining, is the virtuousness of their own example in constancy and patience, and the avoiding of all scandal to their people. Which is the cause that they will not hear of reforming any thing; not I suppose upon any presumption or obstinacy of mind, as disdaining reformation; but as trembling at alteration which must needs accompany it; lest their people perceiving so they had been amiss in some things might suspect the possibility of like error in the whole; and so fall mainly whither the force of power and worldly prosperity, a chief argument to the ignorant & vulgar minds, should sway them. As on the other side their doubt of farther inaspererating the Turk in his Cruelty against them, considering that in Greece and all those parts of Europe the Christians under the Turk do very manyfoldly exceed in number the Mahometans themselves: may be a cause why in their general they hold so small intelligence & correspondence with the Westchurch of one side or other; and are like to continue so, whilst their thraldom and cause of that fear shall last: though in their particular they will declare a brotherly affection to both, and desire of the unity of all in one truth. But for the Turk himself he maketh full account that whensoever the West-Christians should stoutly invade him; the East-Christians under him would run to their aid, if they saw any likelihood that they should prevail. And this hath been seen already more than once by example; and he provides accordingly.  
The Muscovites are a great Church, a free and puissant; not schismatics from the Grecians, as some in disgrace of both deliver, though perhaps not fully concurring in all points. Neither yet is it true which other of a contrary conceit have rumoured, that the Patriarch of Constantinople hath removed his Seat to Moscow, whether he went only to erect that Sea into an Archbishopric, which before it was not, and so returned. But the Turk to keep the Muscovites from stirring against him; doth cause the Tartarians to make often incursions and roads into their Country; that so being always in inward awe from an other side, they may have less leisure and with all less stomach, to embrace any outward thoughts or desseines of enterprizing or combining with other Christians against him. It were needless now to enter into any view of their Li●es: neither could it serve either way, to the honour or reproach of their Religion or government; being maimed, interrupted and stopped in his operations of what quality soever, though his tyranny who striveth by all means to plant barbarousness amongst them; as knowing that neither Civility did found his Empire, nor with civility could it long continue. But the case is general and experience showeth it in all places, that although a sweet mind and pure conversation be the natural fruits of a sound belief and persuasion; yet the afflicted in all Religions grounded upon truth, how contrary soever otherwise, are in their fare greatest part men of conscience and honesty; save only where hopes draw other humours to them. For it cannot proceed from less than a virtuous affection to prefer the sincerity of conscience before worldly glory; howsoever it may be stained with other erroneous opinions. As on the contrary side even the purest Religion in prosperity, draweth to it an infinite of good companions and time-se●vers, who being trained up in the exactness of kitchen and cup▪ discipline, make their Rendez-vows always where the best Cheer is stirring; and follow Christ upon a sharp devotion, but to his bread not to his doctrine. In which regard the fruits of life in diverse Religions and governments, are not to be compared but where their prosperity or adversity are equal. And even so doth it fall out in this particular we now speak of; where the Grecian, who is counted by the corruption of his Country to be naturally a false and crafty merchant, a seditious and stirring person in all kinds of government; is now become humble, obedient, grave and peaceable, and surely at divine service giveth more show of devotion than the Romanists in any place for aught I have yet seen. But the lamentable calamity of this afflicted and distressed Church, once flourishing in all worldly prosperity and glory, now such as it hath pleased the rage of the wild boar to leave it, able to melt and dissolve even a marble heart into streams of mournful tears, doth cause me in due sense of campassion of their misery to press with the humble petition of a mind pierced with grief to the just judge of the world, the Redeemer of mankind, and the Saviour of his erring people; to cast down his gracious and pitiful Eyes upon them; to behold on the one side his triumphant fierce enemy persecuting without end or measure, on the other side his poor servants trodden down and persecuted without help or hope or comfort; to break and dissolve the pride and power of the one, and to comfort the astonished and wasting weakness of the other with some hope of succour and final delivery, to inspre the ●… Christian Princes their neighbours, compounding or laying aside their endless and fruictlesse, contentions to revenge their quarrel against the unjust oppressor: to deliver now at length the Church of that bane, the world of that ignominy, mankind of that Monster of Turkish tyranny, which hath too long ravaged and laid desolate the earth. A small thing were it, if his revenue and treasure were only supplied and maintained out of their goods and labours; or if their bodies and lives were only wasted and worn out in his works and slaveries, it might be suffered. For goods are transitory and death is the end of all worldly miseries. But to be forced to pay a tribute also of souls to his Mahomet; to have their forwardest and dearest children snatched out of their bosoms to be brought up in his impious and bestial abominations, and to be employed in the murdering of them that begat them; and in the rooting out of that Faith wherein they were borne and baptised, and which only were able to bring their souls to happiness: this surely is an anguish and calamity insupportable, and which cryeth unto God in the Heavens for release. How long shall the hateful name of that cursed Seducer, upbraid the glorious and lovely name of our Saviour? How long shall his falsehood insult over our faith? how long shall his barbarism oppress civility, and his tyranny affront the true honour of all lawful government? But how long soever; this stands most sure for ever, that the judgements of God are just, and directed ever in his sharpest and most rigorous chastisements to the benefit of the world, and instruction of men; and sound to us besides other things, this admonishment a loud, that if in those people among which our Saviour himself conversed, at what time his beautiful steps honoured the world; i● in those Churches which his Apostles so industriously planted, so carefully visited: so tenderly cherished; instructed and confirmed by so many peculiar Epistles & for whom they sent up so many servant prayers, yea unto whom are remaining those particular letters which the spirit of the highest indicted in the very Heavens, and sent down unto them for a forewarning and preventing of that plague which is since through their great neglect befalln them, if besides these spiritual praerogatives and graces, the puissance and glory of the great Empire of the world, the Christian Empire of Rome, being translated unto them, and seated in their laps, with promise of perpetuity to their present prosperity, such than was the strength thereof: notwithstanding when they fell away from the first Zeal and Charity; when knowledge the right mother of Humility, made them swell, when they envied each others graces, which they ought to have loved; when abundance of all things bred wantonness in steed of thankfulness; in fine, when they forgot the author of all their bliss, and fell one to snarling and biting at an other, in steed of putting up and forgiving offences, if not for the reconciling name of brotherhood. yet for his sake who was father and equal Lord of both: it pleased God to suffer that a base thief and a wicked, with a train of desperate and forsaken Vagabonds, to the eternal reproach of all their wisdom and policy should advance himself so by his industry and their security, and grow to such an height in his successors and followers, as to be a terror and amazement to all the world, to themselves in inexplicable and unsuccourable calamity to strip them of all those graces and blessings, which ungratefulness would not acknowledge, pride and wantonness did abuse; and to heap on them as much misery, as the fury of a barbarous and merciless tyrant can inflict upon such as have no means to appease him save their calamity alone, nor to withstand him besides their patience; then surely we, who come short of them so fare in pledges of favour, and equal them in our faults; and they who have had in particular the like threatening caveats of cutting off and not sparing, notwithstanding all the virtues of their honourable Ancestors; may think it high time to enter into a more serious cogitation of our ways; to turn all our policies and contentions against others, into an humble and sincere examination of ourselves; that repentance and amendment may prevent those punishments which wickedness hath deserved, and obstinacy now highly doth provoke.  
It remains that I should proceed to the Churches Reform: of which there are many things also to be said. But the fear of having overwearied your Grace with my length in the former, drawn on by multitude and variety of matter, still freshly presenting itself contrary to my opinion and first intention doth cause me to defer the rest till some other occasion. In the mean while I praesume to offer this to your Grace's good acceptance, as a testimony of that duty and thankfulness which I bear and owe: so do I gladly also submit it, to be censured and controlled by your Grace's judgement and wisdom. For however, I have waded herein with that uprightness of mind I trust, which becometh a lover and searcher of truth; and have also to my best avoided that rashness and lightness in belief, to which they that are subject swallow down much, which fills them with wind in steed of nourishment: yet viewing on the other side in such a multitude at this day, who perhaps with like integrity, equal wariness, more diligence, and manyfoldly more means of certain information, have delivered either histories or other particular Relations, how few have not stumbled upon many an error, where they thought was nothing but plain ground and truth: I cannot have that affiance or presumption of my good fortune, as to hope to be the man alone that should hit truth in all things. But rather as foreseeing almost an impossibility of not often erring in matter of this large and scattered quality, depending also so much upon conjectures and reports: I do willingly subject whatsoever I have said, to be gainsaid by the better information of any other; and shallbe always ready to make honourable amends to truth, by recalling and defacing whatsoever may seem in any wise repugnant to it: as professing the truth only, which I have sincerely and unpartially endeavoured to deliver, to be the fruit of my desire; and the errors which I have incurred to be the weeds of my ignorance. So take I with all duty, most humble leave of your Grace.  
From Paris. IXᵒ. April. 1599 Copied out by the Author's original, and finished, 2. Octob. An. M. DC. XVIII.    

ERRATA.  
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