IGNATIUS HIS CONCLAVE: OR The Enthronization OF Loyola in Hell:  
IMPRINTED At LONDON in. 1611.  
Jgnatius his Conclave: OR His Inthronisation in a late Election in Hell: Wherein many things are mingled by way of satire; Concerning 

The Disposition of lesuits,  
The Creation of a new Hell,  
The establishing of a Church in the Moon.    
There is also added an Apology for Jesuits.  
All dedicated to the two Adversary Angels, which are Protectors of the Papal Consistory, and of the College of Sorbon.  
Translated out of Latin, LONDON, Printed by N.O. for Richard More, and are to be sold at his shop in S. Dunston's Churchyard. 1611.   

THE PRINTER TO THE READER.  
DOest-thou seek after the Author? It is in vain; for he is harder to be found then the parents of Popes were in the old times: yet if thou have an itch of guessing, receive from me so much, as a friend of his, to whom he sent his book to be read, writ to me. The Author was unwilling to have this book published, thinking it unfit both for the matter, which in itself is weighty and serious, and for that gravity which himself had proposed and observed in an other book formerly published, to descend to this kind of writing. But I on the other side, mustered my forces against him, and produced reasons and examples. I proposed to him the great Erasmus (whom though 
In Con● fol. 160.  Seribanius the jesuit call him one of our Preachers.) yet their great Coccius is well content to number him amongst his Authors. And to his bitter jestings and skirmishings in this kind, our enemies confess, that our Church is as much beholden, as to Luther himself, who fought so valiantly in the main battle. I remembered him also how familiar a fashion this was amongst the Papists themselves; and how much Rebullus that Runaway, had done in this kind, as well in those books, which he calls Salmonees, as in his other, which he entitles, The Cabal of the Reformed Churches, of which book, if he were not the Author, he was certainly the Apologist, and defender. Neither was that man, whosoever he be, which calls himself Macer, inferior to Reboul in this kind, when he dedicated to Laughter, & to Pleasure, his disputation of that horrible Excommunication of Paulus 5. against the Venetians, and of other matters concerning the salvation of souls. Both which, not contenting themselves, as this Author doth, to sport and obey their natural disposition in a business (if you consider the persons) light enough (for what can be vainer than a jesuit?) have saucily risen up against Princes, & the Lords Anointed I added moreover, that the things delivered in this book, were by many degrees more modest, than those which themselves, in their own civil wars, do daily vomit forth, when they butcher and mangle the fame and reputation of their Popes & Cardinals by their revived Lucian, Pasquil. At last he yielded, & made me owner of his book, which I send to you to be delivered over to foreign nations, 
a Proculum &  far from the father: and (as his desire is) 
b posthum●  his last in this kind. He chooses and desires, that his other book should testify his ingenuity, and candour, and his disposition to labour for the reconciling of all parts. This Book must teach what human infirmity is, and how hard a matter it is for a man much conversant in the books and Acts of Jesuits, so thoroughly to cast off the jesuits, as that he contract nothing of their natural drosles, which are Petulaucy, and Lightness. Vale.   

TO THE TWO Tutelar Angels, protectors of the Pope's Consistory, and of the College of Sorbon.  
MOST noble couple of Angels, lest it hold be said that you did never agree, and never meet, but that you did ever abhor one another, and ever 
Resemble janus with a diverseface,  I attempted to bring and join you together once in these papers; not that I might compose your differences, for you have not chosen me for Arbitrator; but, that you might beware of an enemy common to you both, I will relate what I saw. I was in an Ecstasy, and 
My little wandering sportful Soul,  
Guest, and Companion of my body  had liberty to wander through all places, and to survey and reckon all the rooms, and all the volumes of the heavens, and to comprehend the situation, the dimensions, the nature, the people, and the policy, both of the swimming islands, the Planets, and of all those which are fixed in the firmament. Of which, I think it an honester part as yet to be silent, then to do Galileo wrong by speaking 
Nuncius syd●eus.  of it, who of late hath summoned the other worlds, the Stars to come nearer to him, and give him an account of themselves. Or to Keppler, who (as 
De stella in Cygno.  himself testifies of himself) ever since Tycho Brachcs' death, hath received it into his care, that no new thing should be done in heaven without his knowledge. For by the law, Prevention must take place; and therefore what they have found and discoured first, I am content they speak and utter first. Yet this they may vouchsafe to take from me, that they shall hardly find Enoch, or Elias any where in their circuit. When I had surueid all the Heavens, then as 
The Lark by busy and laborious ways,  
Having climbed up th'eternal hill, doth raise  
His Hymns to Phoebus' Harp, And striking then  
His sails, his wings, doth fall down backeagen  
So suddenly, that one may saesely say  
A stone came lazily, that came that way,  In the twinkling of an eye, I saw all the rooms in Hell open to my sight. And by the benefit of certain spectacles, I know not of what making, but, I think, of the same, by which Gregory the great, and Bed● did discern so distinctly the souls of their friends, when they were discharged from their bodies, and sometimes the souls of such men as they knew not by sight, and of some that were never in the world, and yet they could distinguish them flying into Heaven, or conu●sing with living men, I saw all the channels in the bowels of the Hearth; and all the inhabitants of all nations, and of all ages were suddenly made familiar to me. I think truly, Robert 
〈◊〉 de 〈◊〉 〈◊〉. 6.  Aquinas when he took Christ's long Oration, as he hung upon the Cross, did use some such instrument as this, but applied to the care: And so I think did 
josethina di Gi●ron. Gratian.  he, which dedicated to Adrian 6, that Sermon which Christ made in praise of his father joseph: for else how did they hear that, which none but they ever heard? As for the Suburbs of Hell (I mean both Limbo and Purgatory) I must confess I passed them over so negligently, that I saw them not: and I was hungerly carried, to find new places, never discovered before. For Purgatory did not seem worthy to me of much diligence, because it may seem already to have been belecued by some persons, in some corners of the Roman Church, for about 50 years; that is, ever since the Council of Trent had a mind to fulfil the prophecies of Homer, Virgil, and the other patriarchs of the Papists; and being not satisfied with making one Transubstantiation, purposed to bring in another: which is, to change fables into Articles of faith. Proceeding therefore to more inward places, I saw a secret place, where there were not many, beside Lucifer himself; to which, only they had title, which had so attempted any innovation in this life, that they gave an affront to all antiquity, and induced doubts, and anxieties, and scruples, and after, a liberty of believing what they would; at length established opinions, directly contrary to all established before. Of which place in Hell, Lucifer afforded us heretofore 
Theod. 〈◊〉 〈◊〉, Tra. 6. 〈◊〉  some little knowledge, when more than 200 years since, in an Epistle written to the Cardinal S. Sexti, he promised him a room in his palace, in the remotest part of his eternal Chaos, which I take to be this place. And here Pope Boniface 3, and Mahomet, seemed to contend about the highest room. He gloried of having expelled an old Religion, and Mahomet of having brought in a new: each of them a great deluge to the world. But it is to be feared, that Mahomet will fail therein, both because he attributed something to the old Testament, and because he used Sergius as his fellow-bishop, in making the Alcoran; whereas it was cuident to the supreme ●udge Lu●fer, (for how could he be ignorant of that, which himself had put into the Pope's mind?) that Boniface had not only neglected, but destroyed the policy of the State of Israel, established in the old Testament, when he prepared Popes a way, to tread upon the necks of Princes, but that he also abstained from all Example and coadjutor, when he took upon him that new Name, which Gregory himself (a Pope neither very foolish, nor over-modest) ever abhorred. Besides that, every day affords new Advocates to Boniface his side. For since the Francis● were almost worn out (of whom 
Sedulius Apolog. pro libro consorm. lib 2. cap. 2.  their General, Francis, had seen 6000 soldiers in one army, that is, in one chapter) which, because they were then but fresh soldiers, he saw assisted with 18000 Devils, the jesuits have much recompensed those decays and damages, who sometimes have maintained in 
Harlay 〈◊〉 des jesuits.  their Tents 200000 scholars. For though the Order of Benedict have ever been so fruitful, that they say of it, That all the 
Volladerius de Canoniza. Francis. Ro. 〈◊〉 〈◊〉.  new Orders, which in later times have broken out, are but little springs, or drops, and that Order the Ocean, which hath sent out 52 Popes, 200 Cardinals, 1600 Archbishops, 4000 Bishops, and 50000 Saints approved by the Church, and therefore it cannot be denied, but that Beniface his part is much relieved by that Order; yet if they be compared to the jesuits, or to the weak and unperfect Types of them, the Franciscans, it is no great matter that they have done. Though therefore they esteem Mahomet worthy of the name of an Innovator, & therein, perchance not much inferior to Boniface, yet since his time, to ours, almost all which have followed his sect, have lived barren in an unanimity, and idle concord, and cannot boast that they have produced any new matter: whereas Boniface his successors, awakened by him, have ever been fruitful in bringing forth new sins, and new pardons, and idolatries, and King-killings. Though therefore it may religiously, and piously be believed, that Turks, as well as Papists, come daily in troops to the ordinary and common places of Hell; yet certainly to this more honourable room, reserved for especial Innovators, the Papists have more frequent access; and therefore Mahomet is out of hope to prevail, and must imitate the Christian Emperors, and be content to sit (as yet he doth) at the Pope's feet. Now to this place, not only such endeavour to come, as have innovated in matters, directly concerning the soul, but they also which have done so, either in the Arts, or in conversation, or in any thing which exerciseth the faculties of the soul, and may so provoke to quarrrelsome and brawling controversies: For so the truth be lost, it is no matter how. But the gates are seldom opened, nor scarce oftener than once in an Age. But my destiny favoured mce so much, that I was present then, and saw all the pretenders, and all that affected an entrance, and Lucifer himself, who then came out into the outward chamber, to hear them plead their own Causes. As soon as the door creekt, I spied a certain Mathematician, which till then had been busied to find, to deride, to detrude Ptolomey; and now with an erect countenance, and settled pace, came to the gates, and with hands and feet (scarce respecting Lucifer himself) beat the doors, and cried; Are these shut against me, to whom all the Heavens were ever open, who was a Soul to the Earth, and gave it motion?  
By this I knew it was Copernicus: For though I had never heard ill of his life, and therefore might wonder to find him there; yet when I remembered, that the Papists have extended the name, & the punishment of Heresy, almost to every thing, and that as yet I used Gregortes 
Bellar. de purgat. 〈◊〉. cap. 8.  and Bedes spectacles, by which one saw Origen, who deserved so well of the Christian Church, burning in Hell, I doubted no longer, but assured myself that it was Copernicus which I saw. To whom Lucifer said; Who are you? For though even by this boldness you seem worthy to enter, and have attempted a new faction even in Hell, yet you must first satisfy those which stand about you, and which expect the same fortune as you do. Except, O Lucifer, answered Copernicus, I thought thee of the race of the star Lucifer, with which I am so well acquainted, I should not vouchsafe thee this discourse. I am he, which pitying thee who wert thrust into the Centre of the world, raised both thee, and thy prison, the Earth, up into the Heavens; so as by my means God doth not enjoy his revenge upon thee. The Sun, which was an officious spy, and a betrayer of faults, and so thine enemy, I have appointed to go into the lowest part of the world. Shall these gates be open to such as have innovated in small matters? and shall they be shut against me, who have turned the whole frame of the world, and am thereby almost a new Creator? More than this he spoke not. Lucifer stuck 〈◊〉 meditation. For what should he do? It seemed unjust to deny entry to him which had deserved so well, and dangerous to grant it, to one of so great ambitions, and undertakings: nor did he think that himself had attempted greater matters before his fall. Something he had which he might have conveniently opposed, but he was loath to utter it, lest he should confess his fear. But Ignatius Layola which was got near his chair, a subtle fellow, and so endued with the Devil, that he was able to tempt, and not only that, but (as they say) even to possess the Devil, apprehended this perplexity in Lucifer. And making himself sure of his own entrance, and knowing well, that many thous●nds of his family aspired to that place, he opposed himself against all others. He was content they should be damned, but not that they should govern. And though when he died he was utterly ignorant in all great learning, and knew not so much as Ptolemies, or Copernicus' name, but might have been persuaded, that the words Almagest, Zenith, and Nadir, were Saints names, and fit to be put into the Litanie, and Orapro nobis joined to them; yet after he had spent some time in hell, he had learned somewhat of his Jesuits, which daily came thither. And whilst he stayed at the threshold of Hell; that is, from the time when he delivered himself over to the Pope's will, he took a little taste of learning. Thus furnished, thus he undertakes Copernious. DO, you think to win our Lucifer to your part, by allowing him the honour of being of the race of that star? who was not only made before all the stars, but being glutted with the glory of shining there, transferred his dwelling and Colonies 〈◊〉 this Monarchy, and thereby 〈◊〉 our Order a noble example, to spy, to invade, and to 〈◊〉 foreign kingdoms Can our Lucifer, or his 〈◊〉 have any honour 〈◊〉 that starr● Lucifer, which is but Venus? whose face how much we scorn, appears by this, that, for the m●st part we use her aversly and preposterously. Rather letour Lucifer glory in Lucifer the Calaritan Bishop; not therefore because he is placed amongst Heretics, only for affirming 
 the propagation of the soul; but especially for this, that he was the first that opposed the dignity of Princes, and imprinted the names of Antichrist, ludas, and other stigmatic marks upon the Emperor; But for you, what new thing have you invented, by which our Lucifer gets any thing? What cares he whether the earth travail, or stand still? Hath your raising up of the earth into heaven, brought men to that confidence, that they build new towers or threaten God again? Or do they out of thismotion of the earth conclude, that there is no hell, or deny the punishment of sin? Do not men believe? do they not live just, as they did before? Besides, this detracts from the dignity of your learning, and derogates from your right and title of coming to this place, that those opinions of yours may very well be true. If therefore any man have honour or title to this place in this matter, it belongs wholly to our Clavius, who opposed himself opportunely against you, and the truth, which at that time was creeping into every man's mind. He only can be called the Author of all contentions, and schoole-combats in this cause; and no greater profit can be hoped for herein, but that for such brabbles, more necessary matters be neglected. And yet not only for this is our Clavius to be honoured, but for the great pains also which he took in the Gregorian Calendar, by which both the peace of the Church, & Civil businesses have been egregiously troubled: nor hath heaven itself escaped his violence, but hath ever since obeyed his appointments: 
Harlay defence des lesuites mesdi. 6.  so that S. Stephen, john Baptist, & all the rest, which have been commanded to work miracles at certain appointed days, where their Relics are preserved, do not now attend till the day come, as they were accustomed, but are awaked ten days sooner, and constrained by him to come down from heaven to do that business; But your inventions can scarce be called yours, since long before you, Heraclides, Ecphantus, & Aristarchus thrust them into the world: who notwithstanding content themselves with lower rooms amongst the other Philosophers, & aspire not to this place, reserved only for Antichristian Heroes: neither do you agree so well amongst yourselves, as that you can be said to have made a Sect, since, as you have perverted and changed the order and Scheme of others: so Tycho Brachy hath done by yours, and others by his. Let therefore this little mathematician (dread Emperor) withdraw himself to his own company. And if hereafter the fathers of our Order can draw a Cathedral Decree from the Pope, by which it may be defined as a matter of faith: That the earth doth not move; & an Antahema inflicted upon all which hold the contrary: them perchance both the Pope which shall decree that, and Copernicus his followers, (if they be Papists) may have the dignity of this place. Lucifer signified his assent; and Copernicus, without muttering a word, was as quiet, as he thinks the sun, when he which stood next him, entered into his place. To whom Lucifer said: And who are you? He answered, Philippus Aureolus Theophrastus Paracelsus Bombast of Hohenheim. At this Lucifer trembled, as if it were a new Exorcism, & he thought it might well be the first verse of Saint john, which is alwaics employed in Exorcisms, and might now be taken out of the Welsh, or Irish Bibles. But when he understood that it was but the web of his name, he recollected himself, and raising himself uprig 〈◊〉, asked what he had to say to the great Emperor Satan, Lucifer, Belzebub, Leviathan, Abaddon. Paracelsus replied, It were an injury to thee, o glorious Emperor, if I should deliver before thee, what I have done, as though all those things had not proceeded from thee, which seemed to have been done by me, thy organ and conduit: yet since I shall rather be thy trumpet herein, ' then mine own, some things may be uttered by me. Besides therefore that I brought all Methodical Physicians, and the art itself into so much contempt, that that kind of physic is almost lost; This also was ever my principal purpose, that no certain new Art, nor fixed rules might be established, but that all remedies might be dangerously drawn from my uncertain, ragged, and unperfect experiments, in trial whereof, how many men have been made carcases? And falling upon those times which did abound with paradoxical, & unusual diseases, of all which, the pox, which then began to rage, was almost the centre and sink; I ever professed an assured and an easy cure thereof, lest I should deter any from their licentiousness. And whereas almost all poisons are so disposed and conditioned by nature, that they offend some of the senses, and so are easily discerned and avoided, I brought it to pass, that that treacherous quality of theirs might be removed, and so they might safely be given without suspicion, and yet perform their office as strongly. All this I must confess, I wrought by thy minerals and by thy fires, but yet I cannot despair of my reward, because I was thy first Minister and instrument, in these innovations. By this time Ignatius had observed a tempest risen in Lucifer's countenance: for he was just of the same temper as Lucifer, and therefore suffered with him in every thing, and felt all his alterations. That therefore he might deliver him from ` Paracelsus, he said; You must not think sir, that you may here draw out an oration to the proportion of your name; It must be confessed, that you attempted great matters, and well becoming a great officer of Lucifer, when you undertook not only to make a man, in your Alimbicks, but also to preserve him immortal. And it cannot be doubted, but that out of your Commentaries upon the Scriptures, in which you were utterly ignorant, many men have taken occasion of erring, and thereby this kingdom much indebted to you. But must you therefore have access to this secret place? what have you compassed, even in Physic itself, of which we lesuits are ignorant? For though our Ribadenegra have reckoned none of our Order, which hath written in Physic, yet 〈◊〉 able and sufficient we are in that faculty, I will be 
Bulla 18. in Greeze. cont. Ha. 〈◊〉.  tried by that Pope, who hath given a privilege to Jesuits to practise Physic, and to be present at Deathbeds, 
a 〈◊〉 de mayest. Eccle. 〈◊〉. cap. 7.  which is denied to other Orders: for why should he deny us their bodies, whose souls he delivers to us? and since he hath transferred upon us the power to practise Physic, he may justly be thought to have transferred upon us the Art itself, by the same omnipotent Bul; since he which grants the end, is by our Rules of law presumed to have granted all means necessary to that end. Let me (dread Emperor,) have leave to speak truth before thee; These men abuse & profane too much thy metals, which are the bowels, and treasure of thy kingdom: For what doth Physic profit thee? Physic 
〈◊〉. Theor. 1. cap. 〈◊〉.  is a sost, & womanish thing. For since no medicine doth naturally draw blood, that science is not fit nor worthy of our study, Besides why should those things, which belong to you, be employed to preserve from deiseases, or to procure long life? were it not fitter, that your brother, and colleague, the Bishop of Rome, which governs upon the face of your earth, and gives daily increase to your kingdom, should receive from these helps and subsidies? To him belongs all the Gold, to him all the precious stones, concealed in your entrails, whereby he might bait and ensnare the Prince; of the earth through their Lord, and counsellors means to his obedience, and to receive his commandments, especially in these times, when almost every where his ancient rights & tributes are denied unto him. To him belongs your Iron, and the ignobler metals, to make engines; To him belong your Minerals apt for poison; To him, the saltpeter, and all the Elements of Gunpowder, by which he may demolish and overthrow Kings and Kingdoms, and Courts, and seats of justice. Neither doth Paracelsus truly deserve the name of an Innovator, whose doctrine, Severïnus and his other followers do refer to the most ancient times. Think therefore yourself well satisfied, if you be admitted to govern in chief that Legion of homicide-Phisitians, and of Princes which shall be made away by poison in the midst of their sins, and of women tempting by paintings and face-phisicke. Of all which sorts great numbers will daily come hither out of your Academy.  
Content with this sentence, Paracelsus departed; and Machiavelli succeeded, who having observed Ignatius his forwardness, and sauciness, and how, vncaled, he had thrust himself into the office of king's Attorney, thought this stupid patience of Copernicus, and Paracelsus (men which tasted too much of their Germany) unfit for a Florentine: and therefore had provided some venomous darts, out of his Italian Arsenal, to cast against this worn soldier of Pampel●, this French-spanish apparel, Ignatius. But when he thought better upon it, and observed that Lucifer ever approved whatsoever Ignatius said, he suddenly changed his purpose; and putting on another resolution, he determined to direct his speech to Ignatius, as to the principal person next to Lucifer, as well by this means to sweeten and mollify him, as to make Lucifer suspect, that by these honours, & specious titles offered to Ignatius, and entertained by him, his own dignity might be eclipsed, or clouded; and that Ignatius by winning to his side, politic men, exercised in civil businesses, might attempt some innovation in that kingdom. Thus therefore he began to speak. Dtead Emperor, and you, his watchful and diligent Genius, father Ignatius, Arch-chancellor of this Court, and highest Priest of this highest Synagogue (except the primacy of the Roman Church reach also unto this place) let me before I descend to myself, a little consider, speak, and admire your stupendious wisdom, and the government of this state. You may vouchsafe to remember (great Emperor) how long after the nazarenes death, you were forced to live a solitary, a barren, and an Eremitical life: till at last (as it was ever your fashion to imitate heaven) out of your abundant love, you begot this dearly beloved son of yours, Ignatius, which stands at your right hand. And from both of you proceeds a spirit, whom you have sent into the world, who triumphing both with Mitre and Crown, governs your Militant Church there. As for those sons of Ignatius, whom either he left alive, or were borne after his death, and your spirit, the Bishop of Rome; how justly & properly may they be called Equivocal men? And not only Equivocal in that sense, in which the Pope's Legates, at your Nicene Council were called Equivocal, because they did agree in all their opinions, and in all their words: but especially because they have brought into the world a new art of Equivocation. O wonderful, and incredible Hypercritiques, who, not out of marble fragments, but out of the secretest Records of Hell itself: that is, out of the minds of Lucifer, the ` Pope, and Ignatius, (persons truly equivocal) have raised to life again the language of the Tower of Babel, 〈◊〉 long concealed, and brought us again from understanding one an other. For my part (〈◊〉 noble pair of Emperors) that I may freely confess the truth all which I have done, where soever there shall be mention made of the Jesuits, can be reputed but childish; 〈◊〉 this honour I hope will not 〈◊〉 denied me, that I brought 〈◊〉 an Alphabet, & provided certain Elements, & was som● kind of school master in preparing them a way to highe● 〈◊〉; yet it grieu● me, and makes me ashamed that I should be ranked wit● this idle and Chymaeri● Copernicus, or this cadavero vulture, Paracelsus. I scor● that those gates, into which such men could conceive any hope of entrance, should not voluntarily fly open to me: yet I can better endure the rashness and fellowship of Paracelsus, than the other: because he having been conveniently practised in the butcheries, and mangling of men, he had the reason to hope for favour of the Jesuits: For I myself went always that way of blood, and therefore I did ever prefer the sacrifices of the Gentiles, and of the jews, which were performed with effusion of blood (whereby not only the people, but the Priests also were animated to bold enterprises) befote the soft and wanto sacrifices of Christians. If I might have had my choice, I should rather have wished, that the Roman Church had taken the Bread, than the Wine, from the people, since in the wine there is some colour, to imagine and represent blood. Neither did you, (most Reverend Bishop of this Diocese, Ignatius) abhor from this way of blood. For having consecrated your first age to the wars, and grown somewhat unable to follow that course, by reason of a wound; you did presently begin to think seriously of a spiritual war, against the Church, and found means to open ways, ever into King's chambers, for your executioners. Which dignity, you did not reserve only to your own Order, but (though I must confess, that the foundation, and the nourishment of this Doctrine remains with you, and is peculiar to you, out of your infinite liberality,) you have vouchsafed sometime, to use the hands of other men in these employments. And therefore as well they, who have so often in 〈◊〉 〈◊〉 it in England, as they which have brought their great purposes to effect in France, are indebted only to you for their courage and resolution. But yet although the entrance into this place may be decreed to none, but to Innovators, and to only such of them as have dealt in Christian business; and of them also, to those only which have had the fortune to do much harm, I cannot see but that next to the Jesuits, I must be invited to enter, since I did not only teach those ways, by which, through perfidiousness and dissembling of Religion, a 〈◊〉 might possess, and usurps upon the liberty of free Commonwealths; but also 〈◊〉 arm and furnish the people with my when they were ●nder 〈◊〉 oppression, they might 〈◊〉 est conspire, and 〈◊〉 tyrant, or revenge them 〈◊〉 of their Prince, and redeem their former losses; so tha● from both sides, both from Prince and People, I brought an abundant har●est, and noble increase to this kingdom. By this time I 〈◊〉 〈◊〉 Lucifer to be muc● moved with this Oration, and to incline much towards Machiavelli. For he did acknowledge him to be a kind of Patriarch, of those whom they call Lay-men. And he had long observed, that the Clergy of Rome 〈◊〉 down to Hell daily, easily, voluntarily, and by troops, because they were accustomed to sin against their consci●ence, and knowledge; but that the Layitte sinning out of a 〈◊〉 〈◊〉, and negligence of 〈◊〉 the truth, did rather offend by ignorance, and 〈◊〉. And therefore he thought himself bound to reward Machiavelli, which had awakened 〈◊〉 drowsy and implicit Lay● to greater, and more bloody ●ndertakings. Besides this, 〈◊〉 Ignatius could not be denied the place, whose ambitions and turbulencies Lucifer understood very well, he thought Machiavelli a fit and necessary instrument to oppose against him; that so the scales being kept even by their factions, he might govern in peace, and two poisons mingled might do no harm. But he could not hide this intention from Ignatius, more subtle than the De●ill, and the verier Lucifer of the two: Therefore Ignatius rushed out, threw himself down at Lucifer's feet, and groveling on the ground adored him. Yet certainly, Vasques would not 〈◊〉 this idolatry, because in the shape of the 〈◊〉 he worshipped him, whom he accounted the true God. Here Ignatius cried and thundered out, 
With so great noise an horror,  
That had that powder taken fire, by which  
All the 〈◊〉 of Britain had flown to the Moon,  
It had not equalled this noise and horror.  And when he was able to speak distinctly, thus he spoke. It cannot be said (unspeakable Emperor) how much this obscure Florentine hath transgressed against thee, and against the Popo thy image-bearer, 
 (whether the word be accepted, as Gratian takes it, when he calls the Scriptures, 
21. q. omni● 〈◊〉.  Imaginary Books; or as they take it, which give that style to them who carry 
Modest in verb. 〈◊〉.  the emperors image in the field;) and last of all against our Order. Durst any man before him, think upon this kind of injury, and calumny, as to hope that he should be able to flatter, to catch, to entrap 〈◊〉 himself? Certainly, whosoever flatters any man, and presents him those praises, which in his own opinion are not due to him, thinks him inferior to himself and makes account, that he hath taken him prisoner, and triumphs over him. Who ever flatters, either he derides, or (at the best) instructs. For there may be, even in flattery, an honest kind of teaching, if Princes, by being told that they are already induced with all virtues necessary for their functions, 〈◊〉 thereby taught what thos● virtues are, and by a facile exhortation, excited to endeavo to gain them. But was it 〈◊〉 that this fellow, should dar● eitherto deride you, or (which is the greater injury) to teach you? Can it be believed, that he delivers your praises from his heart, and doth not rather 
32, 〈◊〉, 〈◊〉, Pudor.  herein follow Gratian'ss levity; who says, That you are called Prince of the world, as a king at Chests, or as the Cardinal of Ravenna, only by derision? This man, whilst he lived, attributed so much to his own wit, that he never thought himself beholden to your helps, and insinuations; and was so far from invoking you, or sacrificing to you, that he did not so much as acknowledge your kingdom, nor believe that there was any such thing in nature, as you. I must confess, that he had the same opinion of God also, and therefore deserves a place here, and a better than any of the Pagan or gentle idolaters: for, in every idolatry, and false worship, there is some Religion, and some perverse simplicity, which tastes of humility; from all which, this man was very free, when in his heart he utterly denied that there was any God. Yet since he thought so in earnest, and believed that those things which he affirmed were true, he must not be ranked with them, which having been sufficiently instructed of the true God, and beloveing him to be so, do yet fight against him in his enemy's army. Neither ought it to be imputed to us as a fault, that sometimes in our exorcisms we speak ill of you, and call you Heretic, and Drunkard, 
Flagel. Damon. 〈◊〉.  and Whisperer, and scabbed Beast, and Conjure the elements that they should not receive you, and threaten you with Indissoluble Damnation, and torments a thousand thousand times worse than you suffer yet. For these things you know, are done out of a secret covenant and contract between us, & out of Mysteries, which must not be opened to this Neophyte, who in our Synagogue is yet but amongst the Cathecumeni. Which also we acknowledge of Holy Water, and our Agnas Dei, of which you do so wisely dissemble a fear, when they are presented to you: For certainly, if there were any true force in them, to deliver Bodies from Diseases, souls from sins, and the Elements from Spirits, and malignant impressions, (as in the verses which urban the fist sent with his 
Summa Bullarij, verbo Agnus Dei.  Agnus Dei to the Emperor it is pretended.) It had been reason, that they should first have exercised their force upon those verses, and so have purged and delivered them, if not from Heresy, yet from Barbarousness, and solecisms; that Heretics might not justly say, there was no truth in any of them, but only the last; which is, 
That the least piece which thence doth fall,  
Will do one as much good as all.  And though our Order have adventured further in 〈◊〉 then the rest, yet that must be attributed to a special privilege, by which we have leave to question any possessed person, of what matters we will; whereas all other Orders are miserably bound to the present matter, and the business then in hand. For, though I do not believe, that either from yourself, or 〈◊〉 your 〈◊〉 the Pope, any such privilege is issued; yet our Cotton deserves to be praised, who being questioned, how he durst propose certain seditious Interrogatories to a possessed person, to deliver himself, 〈◊〉 such a privilege; and with an un-heard-of boldness, and a new kind of falsifying, did (in a manner) sergeant Lucifer's hand and seal, since none but he only could give this privilege: But, if you consider us out of this liberty in Exorcisms, how humble and servile we are towards you, the Relations of Peru testify enough, where it is recorded, that when one of your angels at midnight appeared to our 
Litera di Diego Torres.  Bareena alone in his chamber, he presently rose out of his chair, and gave him the place, whom he professed to be far worthier thereof, than he was. But to proceed now to the injuries, which this fellow hath done to the Bishop of Rome, although very much might be spoken, yet by this alone, his disposition may be sufficiently discerned, that he imputes to the Pope, vulgar and popular sins, far unworthy of his greatness. Weak praising, is a kind of Accusing, and we detract from a man's honour, if when we praise him for small things, and would 〈◊〉 to have said all, we conceal greater. Perchance this man had seen some of the Catalogues of Refer● Cases, which every year the Pope's increase, and he might think, that the Popes did therefore reserve these sins to themselves, that they only might commit them. But either he is ignorant, or injurious to them. For, can they be thought to have taken away the liberty of sinning from the people, who do not only suffer men to keep 
Dist. 32. 〈◊〉 〈◊〉.  Concubines, but sometimes do command them? who make S. Peter beholden to the stews, for part of his revenue: and who excuse women from the infamous name of whore, till they have delivered themselves 
Ibid. 〈◊〉.  over to 23000 men. The Professors of which Religion 
Scappus de ture non script. l. 1. cap. 54.  teach, that University men, which keep whores in their chambers, may not be expelled for that, because it ought to be presumed before hand, that scholars will not li●e without them. Shall he be thought to have a purpose of deterring others from sin, which provides so well for their security, that he teaches, 
〈◊〉 Angel. verb. Papa. N 1.  that he may dispense in all the commandments of the second Table, & in all moral law, and that those commandments of the second table can neither be called Principles, nor Conclusions, necessarily deduced from Principles? And therefore, (as they ever love that manner of teaching) he did illustrate his Rule with an Example, & dispensed in a marriage between Brother and Sister, and hath hoardward up so many Indulgencies in one barn, the city of Rome, that it is easy for any man in an hour, or two, to draw out Pardons enough for 100000 years. How clear a witness of this liberality is Leo 10? who only for rehearsing once the Lord's prayer, and thrice repeating the name of Icsu (be it spoken here without horror) hath given 3000 years indulge. How profuse a Steward or Auditor was Boniface, who acknowledges so many Indulgences to be in that one Church of Lateran, that none but God can number them? Besides these, plenary Indulgences are given, not only to the Franciscans themselves, but to their Parents also: and to any which dies in their habit; and to any which desire that they may do so; and to those who are wrapped in it after death, though they did not desire it; and five years Indulgence to those who do but kiss it. And at last, Clement 7. by a privilege first given to one Order, (which since is communicated to our Order, as the privilege of all other Orders are) gave to any who should but visit a place belonging to them, or any other place, if he could not come thither: or if he could come to no such place, yet if he had but a desire to it, All indulgences which had been granted, or hereafter should be granted in the universal world. And though it be true, that if in any of these Indulgences a certain sum of money were limited to be given (as for the most part it is;) a poor man, which could not give that money, though he were never so contrite for his sins, could have no benefit thereby: and though Gerson durst call those Indulgences foolish, and superstitious, which gave 20000. years pardon for rehearsing one prayer, yet they do abundantly testify the Pope's liberal disposition, and that he is not so covetous in reserving sins to himself; But if perchance once in an hundred years, some one of the 〈◊〉 of the people be put to death for Sodomy; and that, not so much for the offence, as for usurping the right of the Ecclesiastic Princes, we must not much lament nor grudge at that, since it is only done to discontinue, and interrupt a prescription, to gain which Title, the Laity hath ever been very forward against the Clergy: for even in this kind of his delicacies, the Pope is not so reserved and covetous, but that he allows a taste thereof to his Cardinals, whom you once called Carpidineros, (by an elegancy 
Money-takers.  proper only to your Secretaries, the Monks) in an Epistle which you writ to one of 
Theol. Niem. Nemus unio Tract. 6. c. 29.  that College: For since, the Cardinals are so compacted into the Pope and so made his own body: That it is 
Rodol. Cupers de Eccles. univer. fol. 4.  not lawful for them, without licence first obtained from him, to be let blood in a Fever, what may be denied unto them? Or what kind of sin is likely to be left out of their glorious privileges, which are at least 200? Which Order the Pope can 
Azor. par. 2. l. 4. c. 1. Mos●onius de mayest. Eccles. Milit. c. 5. Ibidem Idem. c. 6.  no more remove out of the Ecclesiastic Hierarchy, than he can Bishops; both because Cardinals were instituted by God, and because the Apostles themselves were Cardinals before they were Bishops. Whom also in their creation he styles his brothers, 
〈◊〉 de 〈◊〉. l. 1. c. 25.  and Princes of the world, & Co-iudges of the whole earth: and to 〈◊〉 all: That there are so many Kings as there are Cardinals. O fearful body; and as in many other things, so in this especially monstrous, that they are not able to propagate their species: For all 
Azar ubi 〈◊〉.  the Cardinals in a vacacy are not able to make one Cardinal more. To these men certainly the Pope doth no more grudge the plurality of sins, than he doth of Bonafices. And he hath been content, that even Borgia should enjoy this dignity, if he hath heaped up, by his ingenious wickedness, more sorts of sins in one Act, than (as far as I know) as any the Pope's themselves have attempted: For he did not only give the full rain to his licentiousness, but raging with a second ambition, he would also change the Sex. Therein also his stomach was not towards young beardless boys, nor such green fruit: for he did not think, that he went far enough from the right Sex, except he had a manly, a reverend, and a bearded Venus. Neither stayed he there; but his witty lust proceeded further: yet he solicited not the Minions of the Popes; but striving to equal the licentiousness of Sodomites, which would have had the Angels; to come as near them as he could, he took a Cleargy-man, one of the portion and lot of the Lord: and so made the maker of God, a Priest subject to his lust; nor did he seek him out in a Cloister, or Choir; but that his Venus might be the more monstrous, he would have her in a Mitre. And yet his prodigious lust was not at the height; as much as he could he added: and having found a 〈◊〉, a Cleargy-man, a Bishop, he did not solicit him with entreaties, & rewards, but ravished him by force. Since then the Popes do, out of the fullness of their power, come to those kinds of sin, which have neither Example nor Name, in somuch that Pope Paulus 
Plat. in vit. Adri. 1.  Venetus, which used to paint himself, & desired to seem a woman, was called the Goddess Cibele (which was not without mystery, since, prostitute boys are sacred to that Goddess,) and since they do not grant ordinarily that liberty of practising sins, till they have used their own right and privilege of Prevention and Anticipation, This prattling fellow Machiavelli doth but treacherously, and dishonestly prevaricate, and betray the cause, if he think he hath done enough for the dignity of the Popes, when he hath afforded to them sins common to all the world. The transferring of Empires, the ruin of Kingdoms, the Excommunications, and depositions of Kings, & devastations by fire and sword, should have been produced as their marks & characters: for though the examples of the Pope's transferring the Empire, which our men so much stand upon, be not indeed true, nor that the ancient Popes practised any such thing; yet since the statesmen of our Order, wiser than the rest, have found how much this Temporal iurisdictio over Princes, conduces to the growth of the Church, they have persuaded the Popes, that this is not only lawful for them, but often practised heretofore: And therefore they provide, that the Canons and Histories bec 
Apologia pro 〈◊〉.  detorted to that opinion for though one of our Orders do weaken that famous Canon, Nos sanctorum, which was used still to be produced for this doctrine, yet he did it then, when the King of Great 〈◊〉 was to be mollisied and sweetened towards us, and the laws to be mitigated, and when himself had put on the name Eudamon. But let him return to his true state, and profess himself a Cacodaemon, & he will be of our opinion. In which respect also we may pardon our Cudsemi● his rashness, when he denies the English nation 
De desperate 〈◊〉. causa. c. 11.  to be heratiques, because they remains in a perpetual succession of Bishops: For herein these men have thought it fit, to follow, in their practice, that Translation, which reads the 
Rom. 12. 〈◊〉.  words of Paul: Serve the time, and not that which says: Serve the Lord. As for the injury which this petty companion hath offered to our Order, since in our wrongs, both yours, and the Pope's Majesty is wounded; since to us, as to your Dictator's, both you have given that large and ancient Commission: That we should take care that the state take no harm, we cannot doubt of our revenge: yet this above all the rest, doth especially vex me, that when he calls me Prelate, and Bishop, (names which we so much abhor and detest) I know well, that out of his inward malignity, he hath a relation to Bellarmine's, and Tolets sacrilegious Vow-breaking ambitions, by which they embraced the Cardinalship, and other Church-dignities: but herein this poor fellow, unacquainted with our affairs, is deceived, being ignorant, that these men, by this act of being thus incorporated into the Pope are so much the nearer to their Centre and final happiness, this chamber of Lucifer, and that by the breach of a vow, which themselves thought just, they have got a new title thereunto: For the Cardinalship is our Martyrdom: & though not many of our Order, have had that strength, that they have been such Martyrs, and that the Popes themselves have been pleased to transfer this persecution into the other Orders, who have had more Cardinals than we; yet without doubt, for such of ours which have had so much courage, new Crowns, and new Garlands, appropriate to our Martyrs, are prepared for them in this their Heaven; because, being enabled by greater means, they are fitter for greater mischiefs. We therefore lament the 
〈◊〉 Catalogue. sol. 60 & 100  weakness of our Laynez, & our B●rgia, who refused the Cardinalship offered by Paulus 4. & julius 3; (for in this place and this meeting it is unfit to say they did so) even amongst the ancient Romans, when 
〈◊〉 de 〈◊〉, 〈◊〉.  they sacrificed to you those sacrifices, which offered any resistance, were ever reputed unaccepted: And therefore our Bellarmine deserves much praise, who finding a new Genius and courage in his new Cardinalship, set out his Retractations, & corrected all those places in his works, which might any way be interpreted in the favour of Princes. But let us pass over all these things: for we understand one 〈◊〉 well enough; and let us more particularly consider those things, which this man, who pretends to exceed all Ancient and Modern Statesmen, boasts to have been done by him. Though truly no man will easily believe, that he hath gone sarr in any thing, which did so tyre at the beginning, or midway, that having seen the Pope, and known him, yet could never come to the knowledge of the Devil. I know what his excuse and escape will be: that things must not be extended insinitly; that we must consist and arrest somewhere, and that more means & instruments ought not to be admitted, where the matter may be dispatched by fewer. When therefore he was sure that the Bishop of Rome was the cause of all mischief, and the first mover thereof, he chose rather to settle & determine in him, then by acknowledging a Di●el to induce a new tyranny, and to be driven to confess, that the Pope had usurped upon the devils right, which opinion, if any man be pleased to maintain, we do not forbid him● but yet it must be an argument to us of no very nimble wit, if a man do so admire the Pope, that he leave out the Devil, and so worship the Image, without relation to the Prototype and first pattern. But besides this, how idle, and how very nothings they are, which he hath shoveld together in his books, this makes it manifest, that some of every Religion, and of every profession, have risen up against him, and no man attempted to defend him: neither do I say this, because I think his doctrine the worse for that, but it is therefore the less artificially c●rried, and the less able to work those ends to which it is directed. For our parts we have not proceeded so: For we have dished & dressed our precepts in these affaired, with such cunning, that when our own men produce them to ensnare and establish our puples, than we put upon them the majesty and reverence of the Doctrine of the Church, and of the common opinion: But when our adversaries allege them, either to cast envy upon us, or to deter the weaker sort, than they are content with a lower room, and vouchsafe to step aside into the rank of private 〈◊〉 〈◊〉. And the Canons themselves are with us sometimes glorious, in their mitres & pontifical habits, & sound nothing but mere Divine resolutions out of the Chair itself, and so have the source of Oracles; sometimes we say they are ragged & lame, & do but whisper with a doubtful and uncertain murmur, a hollow cloistral, or an eremitical voice, & so have no more authority, than those poor men which writ them: sometimes we say they were but rashly thrown into the people's ears out of pulpits, in the Homilies of fathers; sometimes that they were derived out of such Counsels as suffered abortion, and were del●uered of their children, which are their Canons, before inanimation, which is the Pope's assent, or out of such Counsels, as are now discontinued and dead, (howsoever they remained long time in use and lively & in good state of health) and therefore cannot be thought sit to be used now, or applied in civil businesses; sometimes we say the Pope's voice is in them all by his approbation; sometimes that only the voice of those authors, from whom they are taken, speaks in them. And accordingly we deliver diverse and various ` Philosophy upon our Gratian, who compiled them; sometimes we allow him the honour and dignity of Diamonds and the nobler sort of stones, which have both their clearness, and their firmness fromthis, that that they are compacted of less parts, and atoms, than others are: and so is Grat●ian; whom for the same cause, sometimes we account but a hill of many sands cast together, and very 〈◊〉 to 〈◊〉 any foundation. I must confess, that the fathers of our Order, out of a youthful fierceness, which made them dare and undertake any thing (for our order was scarce at years at that time) did amiss in inducing the Council of Trent to establish certain. Rules & Definitions, 〈◊〉 which it might not be lawful to depart: for indeed there is no remedy, but that sometimes we must depart from them: nor can it be dissembled, that both the writers of our Order, and the 
Vide 〈◊〉.  Dominicans have departed from them in that great war and Tragedy lately raised at Rome, about Grace & free-will. For it is not our purpose, that the writings of our men should be so ratified, that they may not be changed, so that they be of our Order which change them: so by the same liberty, which 〈◊〉 joannes 
Apolog. 〈◊〉: 〈◊〉 3.  hath taken in delivering the King of Britain from the danger of Deposition; (because as yet no sentence is given against him) and also from many other Canons, which others think may justly be discharged against him, it will be as lawful for us, when that kingdom shall be enough stupefied with this our Opin, to restore those Canons to their former vigour, and to awake that state out of her Lethargy, either with her own heat, intestine war, or by some Medicine, drawn from other places: for Princes have all their securities from our indulgence, and from the slack & gentle interpretation of the Canons: they are but privileges, which since they are derived, & receive life from us, they may be by us diminished, revoked, & annulled: for as it was lawful for Mariana to depart from the doctrine of the 〈◊〉 of Constance, so it was lawful for Cotton to depart from 〈◊〉 which, notwithstanding, we would have only lawful for our Order, to whom it is given to know times, and secrets of state: for we see the Sorbonist● themselves, (which may seem to have an Aristocratical Papacy amongst themselves) though they laboured to destroy the doctrine of 〈◊〉, did yet wisely forbear to name him, or any other jesuit, which was a modesty that I did not hope for 
Gretzer. Examen Speculi. fol. 139.  at their hands; since, before I I died, they made one Decree against 〈◊〉 but yet therein, I think some what may be attributed to my patience, & 〈◊〉; who knowing their strength, and our own infancy forbade all of my Order to make any answer to that ` Decree of theirs: neither were we so Herculean as to offer to strangle Serpents in our cradle. But yet since after that time, they have been often provoked by our men: (for I gave not so iron a Rule & Precepts to my Disciples, as Francis did to his who would not have his Rule applied to times & to new occasions) certainly they might have been excused, if they had been at this time sharper against us. And if the Parliament of Paris thought it not fit to carry the matter so modestly in their Arrest against Mariana, but made both the Book, and the Doctrine, and the Man, infamous: What should we say more of it, but that it is a Giant, and a wild beast, which 
〈◊〉 fol. 25.  our men could never tame: for still it cries and howls, The Pope is bound to proceed lawfully, and Canonically: and this they maliciously interpret of their own laws, 
Idem. so. 32.  and of ancient Canons, which they hope to bring into use again, by an insensible way of Arrest, and Sentences in that Court. This then is the point of which we accuse Machivell, that he carried not his Mine so safely, but that the enemy perceived it still. But we, who have received the Church to be as a ship, do freely sail in the deep sea; we have an anchor, but we ha●e not cast it yet, but keep it ever in our power, to cast it, and weigh it at our pleasure. And we know well enough, that as to sailing ships, so to our sailing Church, all rocks, all promontories, all firm and fast places are dangerous, and threaten shipwreck, and therefore to be avoided, and liberty and sea-room to be affected; yet I do not obstinately say, that there is nothing in Machivels' commentary, which may be of use to this Church. Certainly there is very much; but we are not men of that poverty, that we need beg from others, nor dignify those things with our prayers, which proceed not from ourselves. The Senate of Rome gave us heretofore a noble example of this temperance and abstinence, which therefore refused to place Christ amongst their gods, because the matter was proposed by the Emperor, and begun not in themselves. As for that particular, wherein Machiavelli useth especially to glory; which is, that he brought in the liberty of dissembling, and lying, it hath neither foundation nor colour: For not only Plato, and other fashioner's of Common- 〈◊〉, allowed the liberty of lying, to Magistrates, 
Obseruationes in cassianum, fol. 736. ex collat. 〈◊〉.  & to Physicians; but we also considering the fathers of the Church, Origen, chrysostom, Hierom, have not only found that doctrine in them, but we have also delivered them from all imputation, & reprehension by this evasion: That it was lawful for them to maintain that opinion, till some definition of the Church had established the contrary. Which certainly, (though this should not be so openly spoken of) as yet was never done. But yet we have departed from this doctrine of free lying, though it were received in practice, excused by the Fathers, strengthened by examples of 〈◊〉 & Angels, in the Scriptures, and so almost established by the law of 〈◊〉, and Nature; only for this reason, because we were not the first Authors of it. But we have supplied this loss with another doctrine, less suspicious; and yet of as much use for our Church; which is 〈◊〉 〈◊〉, and Mixed 〈◊〉. The liberty therefore of lying, is neither new, not safe as almost all Machiavells precepts are so stale and obsol●te, that our Serarius using I must confess his Jesuitical 
Triha● li. 2. cap. 4.  liberty of w●lde anticipation, did not doubt to call Herod, who lived so long before Machivell, a Machiavellian. But that at one blow we may cut off all his reasons, & all his hopes, this I affirm, this I pronounce; that all his books, and all his deeds, tend only to this, that thereby a way may be prepared to the ruin & destruction of that part of this Kingdom, which is established at Rome: for what else doth he endeavour or go about, but to change the form of commonwealth, and so to deprive the people (who are a soft, a liquid and ductile metal, and apt for our impressions) of all their liberty; & having so destroyed all civility & republic, 
D●lamesse fol. 358.  to reduce all states to Monarchies; a name which in secular states, we do so much abhor, (I cannot say it without tears,) but I must say it, that not any one Monarch is to be found, which either hath not withdrawn himself wholly from our kingdom, or wounded & endamadged in some weighty point; hereupon our Cotton confesses, that the authority of the Pope is incomparably less than it was, and that now the Christian Church, (which can agree to none but the 〈◊〉,) is but a diminutive. And hereupon also it is, that the Cardinal, who were 
〈◊〉 Thol. sa. l. 15. c. 4. v. 7  wont to meet oftener, meet now but once in a week, because the businesses of the Court of Rome grow fewer. To forbear therefore mentioning of the Kings of Britain, and Denmark, and the other monarch of the first sort, which have utterly cast off Rome; even in France, our enemies are so much increased, that they equal us almost in number: and for their strength, they have this advantage above us, that they agree within themselves, and are at unity with their neighbour Resourmed Churches; whereas our men, which call themselves Catholic there, do so much differ from the Roman Catholic, that they do not only prefer Counsels, but even the king, before the Pope, and evermore oppose those their two great Giants, Gog and Magog, their Parliament of Paris, and their College of Sorbon, against all our endeavours. Besides all this, we languish also miserably 
Scapp. de iure 〈◊〉 Script. l. 1. c. 6. Ibid. c. 16.  in Spain, where Clergy men, if they break their fealty to their Lord, are accused of treason; where Ecclesiastical persons are subject to secular 〈◊〉 meant, 
Ibid. c. 25  and, if they be sacrilegious, are burnt by the Ordinary Magistrate; which are doctrines and practices, contrary, and dangerous to us. And though they will seem to have given almost half the kingdom to the church, and so to have divided equally; yet those Grants are so infected, with pensions, and other burdens, by which the king's servants, and the younger sons of great persons are maintained, that this greatness of the Church there is rather a dropsy, than a sound state of health, established by welconcocted nourishment, and is rather done, to cast an Eovy upon the Church, then to give any true Majesty to it. And even in usurping Ec●siasticall ●sdiction, the kings of Spain have not only exceeded the kings of France, but also of Brittany. For (says 
De Regno Sicilia.  Baronius of that king) there is nowrisen up a new Head, a 〈◊〉, and a wonder. He Excommunicates, and he absolves: And he practiseth this power even against Bishops, and Cardinals: He stops Appeals, and he acknowledges no superiority 〈◊〉 the sea of Rome, but 〈◊〉 in 〈◊〉 of Prevention: And therefore, the name Monarch, is a hateful and execrable name to us. Against which, Baronius hath thundered with such violence, such fierceness, and such bitterness, that I could hardly add any thing thereunto, if I should speak (unspeakable Emperor) with thine own tongue: For he calls it an Adulterine name, and a Tower of Babel, and threatens destruction to that king (though himself were his subject) except he forbear the name. In the mean time, he resolves him to be a Tyrant, and pronounces him to stand yearly Excommunicate by the Bulla 〈◊〉. Neither doth he offer to descend himself with any other excuse, when a Cardinal reprehended his fierceness towards the king, than this; 〈◊〉 
〈◊〉 ad 〈◊〉. 〈◊〉.  Imperions' zeal, hath no power to spare God himself. And yet he confesseth, that this zeal was kindled by the Pope's special command, and by his Oath taken, as Cardinal. Neither hath our Bellarmine almost any other cause of advancing Monarchical government so much as he doth, than thereby to remove all secular men from so great a dignity, and to reserve it only to the Church. It was therefore well done of that Rebullus (who now begins to be known in this state) when having surfeited with Calumnies against the French Church, and her Ministers, he hath dared of late to draw his pen, and to join battle against a most puissant foreign Prince: he did well (I say) and fitly, when he called Bellarmine and Baronius, 
Salmonees.  The sword and buckler of the Roman Church. And I cannot choose but thank him for affording the Title of Sword to our Order; as well, because after so many expositions of those words, (Behold, here are two 〈◊〉) which our side hath gathered, to establish a temporal jurisdiction in the Pope, and which our Adversaries have removed, worn out, or scorned, this man hath relieved us with a new, and may seem to intend by the two swords, the Pope's Excommunications, and the Jesuits 〈◊〉, and King-killings; as also because he hath reserved to our Order that sovereign dignity, that as God himself was pleased to defend his Paradise with fire and sword, so we stand watchful upon the borders of our Church, not only provided, as that Cherubin was with sire and sword, but with the later invention of Gunpowder; about the first inventor whereof I wonder, why Antiquaries should contend, whether it were the Devil or a Friar, since that may be all one. But as (O unspeakable Emperor) you have almost in all things endeavoured to imitate God: so have you most thoroughly performed it in us; For when God attempted the Reformation of his Church, it became you also to reform yours. And accordingly by your Capuchins, you did reform your Franciscans; which, before we arose, were your chiefest labourers, and workmen: and after, you Reformed your Capuchins, by your Recolets. And when you perceived that in the Church of God, some men proceeded so far in that Reformation, that they endeavoured to draw out, not only all the peccant and dangerous humours, but all her beauty, and exterior grace and Ornament, and cven her vital spirits, with her corrupt blood, & so induce a leanness, and il-favourednes upon her, and thought to 〈◊〉 
〈◊〉. l. 〈◊〉. 〈◊〉. 57  a rigid coldness with a 〈◊〉, you also were pleased to follow that Example, and so, in us, did Reform, and awaken to higher enterprise, the dispositions as well of the Circumcellions, as of the Assassins': for we do not limit ourselves in that low degree of the Circumcellions, when we urge and provoke ohers to put us to death; nor of the Assassins' which were hired to kill some Kings, which passed through their quarter: for we exceed them both, because we do these things voluntarily, for nothing, & every where. And as we will be exceeded by none, in the thing itself: so to such things as may seem mystical and significant, we oppose mystical things. And 
Carrauca stat. synod, N. 41.  so, lest that Canon; That no Clergyman should wear a knife with a point, might seem to concern us, by some prophetical relation, we in our Rules have opposed this precept: That our knife be often whetted, 
〈◊〉. jesuit. cab. 〈◊〉. Refe●tor.  & so kept in an apt readiness for all uses: for our divination lies in the contemplation of entrails; in which art we are thus much more subtle than those amongst the old Romans, that we consider not the entrails of Beasts, but the entrails of souls, in confessions, and the entrails of Princes, in treasons; whose hearts we do not believe to be with us, till we see them: let therefore this prattling Secretary hold his tongue, and be content that his book be had in such reputation, as the world affords to an Ephemerideses, or yearly Almanac, which being accommodated to certain places, & certain times, may be of some short use in some certain place: and let the Rules and precepts of his disciples, like the Canons of provincial Counsels be of force there, where they were made, but only ours which pierce, and pass through all the world, retain the strength and vigour of Universal Counsels. Let him enjoy some honourable place amongst the Gentiles; but abstain from all of our sides: neither when I say, Our side, do I only mean Modern men: for in all times in the Roman Church there have been Friars which have far exceeded Machiavelli. Truly I thought this Oration of Ignatius very long: and I began to think of my body which I had so long abandoned, lest it should putrefy, or grow mouldy, or be buried; yet I was loath to leave the stage, till I saw the play ended: And I was in hope, that if any such thing should befall my body, the jesuits, who work Miracles so familiarly, & whose reputation I was so careful of in this matter, would take compassion upon me, and restore me again. But as I had sometimes observed 
Feathers or straws swim on the watersface,  
Brought to the bridge, where through a narrow place  
The water passes, thrown back, and deland;  
And having danced a while, and nimbly played  
Upon the watery circles, Then have been  
By the streams liquid snares, and jaws, sucked in  
And sunk into the womb of that s●olne bourn,  
Leave the beholder desperate of return:  So I saw Machiavelli often put forward, and often thrust back, and at last vanish. And looking earnestly upon Lucifer's 〈◊〉, I perceived him to be affected towards Ignatius, as Princes, who though they envy and grudge, that their great Officers should have such immoderate means to get wealth; yet they dare not complain of it, lest thereby they should make them odious and contemptible to the people: so that Lucifer now suffered a new Hell: that is, the danger of a Popular Devil, vainglorious, and inclined to innovations there. Therefore he determined to withdraw himself into his inward chamber, and to admit none but Ignatius: for he could not exclude him, who had deserved so well; neither did he think it safe to stay without, & give him more occasions to amplify his own worth, & undervalue all them there in public, and before so many vulgar Devils. But as he rose, a whole army of souls besieged him. And all which had invented any new thing, even in the smallest matters, thronged about him, and importuned an admission. Even those which had but invented new attire for women, & those whom Pancirollo hath recorded in his Commentaries for invention 
De rebus nuper 〈◊〉.  of Porcellandishes, of Spectacles, of Quintans, of stirrups, and of Caviari, thrust themselves into the troop. And of those, which pretended that they had squared the circle, the number was infinite. But Ignatius scattered all this cloud quickly, by commanding, by chiding, by deriding, and by force & violence. Amongst the rest, I was sorry to see him use Peter Aretine so ill as he did: For though Ignatius told him true when he boasted of his licentious pictures, that because he was not much learned, he had left out many things of that kind, with which the ancient histories & poëmes abound; and that therefore Aretine had not only not added any new invention, but had also taken away all courage and spurs from youth, which would rashly trust, and rely upon his diligence, and seek no further, & 〈◊〉 lose that infinite & precious treasure of Antiquity. He added moreover, that though Raderus, and others of his Order, did use to geld Poets, and other Authors: (and here I could not choose but wonder, why they have not gelded their Vulgar Edition, which in some places hath such obscene words as the Hebrew tongue, which is 
Harlay Defe● des jesuit. fol. 12.  therefore also called Holy, doth so much abhor, that no obscene things can be uttered in it) insomuch, that (as one of them very subtly notes) the star of Venus is very seldom called by that name in the Scripture: for how could it be, the word being not Hebrew? yet (said he) our men do not geld them to that purpose, that the memory thereof should be abolished; but that when themselves had first tried, whether Tiberius his Spintria, & Martialis symple●ma, and others of that kind, were not rather chimeras, & speculations of luxuriant wits, than things certain & constant, and such as might be reduced to an Art and method in licentiousness: for jesuits never con● themselves with the Theory in thing, but strait proceed to practise) they might after communicate them to their own Disciples and Nouitiates: for this Church is fruitful in producing Sacraments; and being now loaded with Divine sacraments, it produces Moral sacraments. In which, as in the divine, it binds the Laity to one species; but they reserve to themselves the divers forms, and the secrets and mysteries in this matter, which they find in the Authors whom they geld. Of which kind I think they give a little glimmering and intimation, when in the life of their last made Goddess, Francisca Romana, 
Valladerius fol. 24.  they say: that the bed where she lay with her husband, was a perpetual Martyrdom to her, and a shop of miracles. But for all this, since Aretine was one, who by a long● custom of libellous & contumelious speaking against Princes, had got such a habit, that at last he came to diminish and disesteem God himself. I wonder truly, that this Arch-Iesuite, though he would not admit him to any eminent place in his Triumphant Church, should deny him an office of lower estimation: For truly to my thinking, he might have been fit, either to serve Ignatius, as master of his pleasures, or Lucifer as his Crier: for whatsoever Lucifer durst think, this man durst speak. But Ignatius, who thought himself sufficient for all uses, thrust him away, and when he offered upward, offered his staff at him: Nor did he use Christopher Columbus with any better respect; who having found all ways in the earth, & sea open to him, did not fear any difficulty in Hell, but when he offered to enter, Ignatius stayed him, & said: You must remember, sir, that if this kingdom have got any thing by the discovery of the West Indies, all that must be attributed to our Order: for if the opinion of the Dominicans had 
Matalius Metellus, Praefat. in ●sorinm.  prevailed, That the inhabitants should be reduced, only by preaching and without violence, certainly their 200000 of men would scarce in so many ages have been brought to a 150 which by our means was so soon performed. And if the law, made by Ferdinando, only against Cannibals; That all which would not be Christians should be bondslaves, had not been extended into other Provinces, we should have lacked men, to dig us out that benefit, which their countries afford. Except we when we took away their old Idolatry, had recompensed them with a new one of ours; except we had obtruded to those ignorant and barbarous people, sometimes natural things, sometimes artificial, and counterfeit, in steed of Miracles; & except we had been always ready to convey, & to apply this medicine made of this precious American drug, unto the Princes of Europe, & their Lords, & counsellors, the prof●te by the only discovery of these places (which must of necessity be referred to fortune) would have been very little; yet I praise your perseverance, and your patience; which since that seems to be your principal virtue) you shall have good occasion to exercise here, when you remain in a lower and remoter place, than you think belongs to your merits. But although Lucifer being put into a heat, and almost smothered with this troop and deluge of pretenders, seemed to have admitted Ignatius, as his Lieutenant, or Legate a latere, and trusted him with an absolute power of doing what he would, yet he quickly spied his own error, and danger thereby. He began to remember how forcibly they 〈◊〉 to urge the Canon Alius; by which the king of France is said to have been deposed, not for his wickedness, but for his infirmity, and unfitness to govern: And that kings do forfeit their dignity, if 
Paris de puteo, de syndicat, de e●…cess. regum.  they give themselves to other matters, and leave the government of the State to their officers. Therefore Lucifer thought it time for him to enter into the business, lest at last Ignatius should prescribe therein; by which title of prescription he well knew, how much the Church of Rome doth advance and defend itself against other Princes. And though he seemed very thankful to Ignatius, for his delivery from this importunate company, yet when he perceived, that his scope and purpose was, to keep all others out, he thought the case needed greater consideration; For though he had a confidence in his own patriarchs, which had long before possessed that place, and in whose company (as an Abbot said to the Devil, 
Sophronius ca 45. Consenuerat.  who after long intermission, now tempted him) he was grown old, and doubted not but that they would defend their right, and oppose themselves against any innovation, which Ignatius should practise, yet if none but he in a whole age should be brought in, he was afraid, that this singularity would both increase his courage and spirit, and their reverence, and respect towards him. Casting therefore his eyes into every corner, at last a great way off, he spied ` Philip Nerius: who acknowledging in his own particular no especial merit towards this kingdom, forbore to press near the gate; But Lucifer called to his remembrance, that Nerius and all that Order, of which he was the Author, which is called congregatio Oratorij, were erected, advanced, and dignisyed by the Pope, principally to this end, that, by their incessant Sermons to the people, of the lives of Saints and other Ecclesiastic Antiquities, they might get a new reputation, and so the torrent, and general superstition towards the jesuits, might grow a little remisser, and lukewarm: for at that time the Pope himself began to be afraid of the Jesuits, for they begun to publish their Paradox of Confession and absolution to be given by letters, and Messengers, and by that means to draw the secrets of all Princes only to themselves; And they had tried and solicited a great Monarch, who hath many designs upon Italy, against the Pope, & delivered to that prince diverse articles, for the reforming of him. Now the Pope and Lucifer love ever to follow one another's example: And therefore that which the one had done in the middle world, the other attempted in the lower. Hereupon he called for Philip Nerius, and gave him many evidences of a good inclination towards him. But Nerius was too stupid, to interpret them aright. Yet Ignatius spied them, and before Lucifer should declare himself any further, or proceed too far herein, lest after he were far engaged, there should be no way, to avert or withdraw him from his own propositions (for he saw there must be respect had of his honour and constancy) he thought it fittest to oppose now at the beginning. He said therefore, that he now perceived, that Lucifer had not been altogether so much conversant with Philip as with the jesuits, since he knew not, how much Philip had ever professed himself an enemy to him. 
a Vita N 〈◊〉 fol. 107.  For he did not only deny all visions, and apparitions, 
b Fol. 108.  And commanded one to spit in Mary's face, when she appeared again, because he thought it was the Devil; 
c Fol. 212.  And drove away an other that came to tempt a sick man, in the shape of a Physician; 
d Fol. 229.  And was hardly drawn to believe any possessings; but 
e Fol. 19  when three Devils did meet him in the way, to affright him, he neither thought them worthy of any Exorcism, nor so much as the sign of the Cross, but merely went by them, as though he scorned to look at them, & so despited them with that negligence. It may be that he hath drawn others into Religion, but himself remained then in the Laity; in so much as I remember, that 
f Fol. 26.  I used to call him, The Saint's Bell, that hangs without, and calls others into the Church. 
g Fol. 313.  Neither do they which follow this Order, bind themselves with any vow or oath; Neither do I know any thing for which this 
h Fol. 163.  kingdom is beholding to him, but that he moved Baronius to write his Annals.  
To all this Nerius said nothing, as though it had been spoken of some body else. Without doubt, either he never knew, or had forgot that he had done those things which they write of him. But Lucifer himself took the boldness (having with some difficultio got Ignatius leave) to take Nerius his part: and proceeded so far, that he adventured to say, that Baronius, Bozius, and others, which proceeded out of the Hive of Nerius, had used a more free, open, and hard fashion against Princes, and better provided for the Pope's Direct jurisdiction upon all Kingdoms, and more stoutly defended it, than they; which undertaking the cause more tremblingly, than becomes the Majesty of so great a business, adhered to ` Bellarmine's sect, and devised such crooked ways, and such perplexed entanglings, as by reason of the various, and uncertain circumstances, were of no use: And that whatsoever Nerius his scholars had performed, must be attributed to him, as the fruit to the root. Ignatius perceiving that Lucifer undertook all offices for Nerius, and became judge, Advocate, and witness, pursuing his former resolution, determined to interrupt him, lest when he had enlarged himself in Nerius commendation, he should thereby be bound to a reward. He therefore cried out, What hath Nerius done? what hath he, or his followers put in execution? have they not ever been only exercised in speculations, and in preparatory doctrines? Are these books which are written of the jurisdiction of the Pope, to any better use than physicians Lectures of diseases, and of Medicines? whilst these Receipts lie hid in Physicians books, and no body goes to the Patient; no body applies the medicine to the disease, what good, what profit comes by all this? what part; what member of this languishing body have they undertaken? In what Kingdom have they corrected these humours, which offend the Pope, either by their Incision or cauterising? what state have they cut up into an anatomy? what skeleton have they provided for the instruction of Posterity? Do Do they hope to cure their diseases, by talking and preaching, as it were with charms and enchantments? If Nerius shall be thought worthy of this Honour, and this place, because out of his scholars writings something may be gleaned, which may be applied to this purpose, why should we not have Beza and Calvin, and the rest of that sort here in Hell, since in their books there may be some things found, which may be wrefted to this purpose? But, since their scope was not to extirpate Monarchies, since they published no such Canons and Aphorisms as might be applied to all cases, and so brought into certain use & consequence, but limited theirs to circumstances which seldom fall out, since they delivered nothing dangerous to Princes, but where, in their opinion, the Sovereignty resided in the People, or in certain Ephori, since they never said, that this power to violate the person of a prince, might either be taken by any private man, or committed to him, & that therefore none of their disciples hath ever boasted of having done any thing upon the person of his sovereign: we see that this place hath ever been shut against them: there have been some few of them (though I can scarce afford those men the honour to number them with Knox, and Goodman, and Buchanan) which following our examples have troubled the peace of some states, and been injurious to some princes, and have been admitted to some place in this Kingdom; but since they have performed nothing with their hands, nor can excuse themselves by saying, they were not able: (for wherein was Clement, or Ravillac more able than they; or what is not he able to do in the midst of an Army, who despiseth his own life?) they scarce ever aspire, or offer at this secret and sacred Chamber. Lucifer had a purpose to have replied to this: that perchance all their hands which had been imbrued in the bowels of Princes, were not so immediately armed by the jesuits, as that they were ever present at all consultations and resolutions: (and yet he meant to say this, not as sworn witness, but as Lucifer himself, & the father of lies, in which capacity he might say any thing) But that it was enough that Confessors do so possess them with that doctrine, that it is not now proposed to them as Physic, but as natural food, and ordinary diet; and that therefore for the performance of these things, a jesuits person is no more requisite, then that the heart of a man, because it sends forth spirits into every limb, should therefore be present in every limb: that when it 
〈◊〉, de formul. l. 10  was in use for the Consuls of Rome for the safety of their Country and army, to devote themselves over to the infernal god, it was lawful for themselves to abstain and forbear the act, and they might appoint any Soldier for that Sacrifice: and that so the Jesuits for the performance of their resolutions, might stir up any amongst the people: (for now they enjoy all the privileges, of 
〈◊〉. Manual. 〈◊〉. 〈◊〉. 9  the Franciscans, who say; That the name of people comprehends all which are not of their Order:) And that if this be granted, Nerius his scholars are inferior to none; with whose books (if all the Jesuits should perish) the Church might content herself, and never fear dearth nor leanness. This Lucifer would have spoken; but he thought it better and easier to forbear: for he observed, that Ignatius had given a sign, & that all his troops which were many, subtle, & busy, set up their bristles, grumbled, and compacted themselves into one body, gathered, produced, and urged all their evidence, whatsoever they had done, or suffered. There the English Legion, which was called Capistrata, which 
Haltered  Campian led, and (as I think) Garnet concluded, was fiercer than all the rest. And as though there had been such a second martyrdom to have been suffered, or as though they might have put off their Immortality, they offered themselves to any employment. Therefore Lucifer gave N●rius a secret warning to withdraw himself, & spoke no more of him; and despairing of bringing in an other, began earnestly to think, how he might leave Ignatius out. This therefore he said to him: I am sorry my Ignatius, that I can neither find in others, deserts worthy of this place, nor any room in this place worthy of your deserts. If I might die, I see there would be no long strife for a successor: For if you have not yet done that act which I did at first in Heaven, and thereby got this Empire, this may excuse you, that no man hath been able to tell you what it was: For if any of the Ancients say true, when they call it Pride, or Licentiousness, or Lying: or if it be in any of the Casuistis, which profess the Art of sinning, you cannot be accused of having omitted it. But since I may neithor forsake this kingdom, nor divide it, this only remedy is left: I will write to the Bishop of Rome: he shall call Galileo the Florentine to him; who by this time hath thoroughly instructed himself of all the hills, woods, and Cities in the new world, the Moon. And since he effected so much with his first Glasses, that he faw the Moon, 
Nuncius 〈◊〉.  in so near a distance, that he gave himself satisfaction of all, and the least parts in her, when now being grown to more perfection in his Art, he shall have made new Glasses, and they received a hallowing from the Pope, he may draw the Moon, like a boat floating upon the water, as near the earth as he will. And thither (because they ever claim that those employments of discovery belong to them) shall all the Jesuits be transferred, and easily unite and reconcile the Lunatic Church to the Roman Church, without doubt, after the Jesuits have been there a little while, there will soon grow naturally a Hell in that world also: over which, you Ignatius shall have dominion, and establish your kingdom & dwelling there. And with the same ease as you pass from the earth to the Moon, you may pass from the Moon to the other stars, which are also thought to be worlds, & so you may beget and propagate many Hells, & enlarge your Empire, & come nearer unto that high seat, which I left at 〈◊〉. Ignatius had not the patience to stay till Lucefer had made an end; but as soon as he saw him pause, and take breath, and look, first upon his face, to observe what changes were there, and after to cast his eye to an other place in Hell where a great noise was suddenly raised: he apprehended this intermission, and as though Lucifer had ended, he said: That of Lucifer's affection to the Roman Church, and to their Order every day produced new Testimonies: and that this last was to be accounted as one of the greatest. That he knew well with how great devotion the Bishop of Rome did ever embrace and execute all counsels proceeding from him: And that therefore he hoped, that he would reserve that employment for the 〈◊〉, and that Empire for him their founder: and that he believed the Pope had thought of this before; and at that time when he put Parsons the English jesuit in hope of a Cardinalship, he had certainly a reference to this place, and to this Church: That it would fall out shortly, that all the damages, which the Roman Church hathlately suffered upon the earth, shall be recompensed only there. And that, now this refuge was opened, if she should be reduced into greater straits, or if she should be utterly exterminated, the world would not much lament and mourn for it. And for the entertainment of the Jesuits there, there can be no doubt made at this time, when, (although their profession be to enter whether Princes will or no) all the Princes of the world will not only graciously afford them leave to go, but willingly and cheerfully accompany them with Certificates, and Dimissory letters. Nor would they much resist it, if the Pope himself would vouchsafe to go with them, and so fulfil in some small measure, that prophecy of his Gerson, De Auferibilitate Papae. Besides this a woman governs there; of which Sex they have ever made their profit, which have attempted any Innovation in religion; with how much diligence were the two Empresses Pulcheria & Eudoxia solicited by the Pope for the establishing of Easter? how earnestly did both Pelagius and the Pope strive by their letters to draw the Empress to their side? For since ●ulia had that honour given to her in public coins, that she was called the mother of the Army, the Mother of the Gods, and of the Senate, and the Mother of her Country; Why may not women instructed by us, be called Mothers of the Church? Why may not we rely upon the wit of women, when, once, the Church delivered over herself to a woman-Bishop? And since we are reputed so fortunate in obtaining the favour of women, that women 
Reg. jesuit. fol. 73. Ibid. fol. 〈◊〉.  are forbid to come into our houses; and we are forbid, to take the charge of any Nuns; since we have had so good experience of their favour in all the ●dies, or at lest have thought it fit, that they which have the charge to write our anniversary letters from thence should make that boast, and add something to the Truth, both because the Ancient Heretics held that course in insinuating their opinions, and because they which are acquainted with our practices will think any thing credible, which is written of us in that behalf, why should we doubt of our fortune in this Queen, which is so much subject to alterations, and passions? she languishes often in the absence of the Sun, and often in Eclipses falls into swoons, and is at the point of death. In these advantages we must play our parts, & put our devices in practice: for at these times any thing may be drawn from her. Nor must we forbear to try, what verses, and incantations may work upon her: For in those things which the Poets writ, though they themselves did not believe them, we have since found many truths, and many deep mysteries: nor can I call to mind any woman, which either deceived our hope, or scaped our cunning, but Elizabeth of England; who might the rather be pardoned that, because she had put off all affections of women. The principal Dignity of which sex, (which is, to be a Mother) what reason had she to wish, or affect, since without those womanish titles, unworthy of her, of wife, & mother, such an heir was otherwise provided for her, as was not fit to be kept any longer from the inheritance. But when I, who hate them, speak thus much in the honour of these two Princes, I find myself carried with the same fury, as those Beasts were, which our men say, did sometime adore the Host in the Mass. For it is against my will, that I pay thus much to the Manes of Elizabeth; from scorning of which word Manes, when the king of great Britain writ it, I would our Parsons had forborn, fi●e one of our own jesuits useth the 
Heissi● 〈◊〉 Aphor. 〈◊〉. fol. 135.  same word, when reprehending our Adversaries, he says, That they do insult upon Garnets' Manes. And yet this Elizabeth was not free from all Innovation; For the ancient Relioion was so much worn out, that to reduce that to the former dignity, and so to renew it, was a kind of lanovation: and by this way of innovating she satisfied the infirmity of her Sex, if she suffered any: for a little Innovation might serve her, who was but a little a woman. Neither dare I say, that this was properly an Innovation, lest there by I should confess that Luther and many others which live in banishment in Heaven far from us, might have a title to this place, as such Innovators. But we cannot doubt, but that this lunatic. Queen will be more inclinable to our Innovations: for our Clavius hath been long familiarly conu●sant with her, what she hath done from the beginning, what she will do hereafter, how she behaves herself towards her neighbour kingdoms, the rest of the stars, & all the planetary, & firmamentary worlds; with whom she is in league, & amity, and with whom at difference, he is perfectly instructed, so he have his Ephemerideses about him. But Claui● is too great a parsonage to be best owed upon this Lunatic Queen, either as her Counsellor, or (which were more to our profit) as her Confessor. So great a man must not be cast away upon so small a matter. Nor have we any other beside, whom upon any occasion we may send to the Sun, or to the other worlds, beyond the world. Therefore we must reserve Clavius for greater uses. Our Herbestus, or Busaeus, or Voellus (and these be all which have given any proof of their knowledge in Mathematics) although they be but tastlesse, and childish, may serve to observe her asspects, and motions, and to make Catechisones fit for this Lunatic Church: for though Garnet had Clavius for his 
Eudem. 〈◊〉 an. Apol. pro 〈◊〉. c. 9  Master, yet he profited little in the Arts, but being filled with Bellarmine's Dictates, (who was also his Master) his mind was all upon Politics. When we are established there, this will add much to our dignity, that in our letters which we send down to the earth, (except perchance the whole Roman Church come up to us into the Moon) we may write of what miracles we list: which we offered to do out 
〈◊〉 de 〈◊〉. 〈◊〉 do. 〈◊〉. lib. 〈◊〉. 9  of the Indies, and with good success, till one of our Order, in a simplicity, and ingenuity fitter for a Christian, than a jesuit, acknowledged and lamented that there were no miracles done there. Truly it had been better for us to have spit all those five Brothers, Acostas, out of our Order, then that any one of them should have vomited this reproach against us. It is of such men as these in our Order, that 
De 〈◊〉 Iesni●. ab●trus. cap. 5.  our Gretzer says: There is No body without his Excrements, because though they speak truth, yet they speak it too rawly. But as for this contemplation, and the establishing of that government, (though it be a pleasant consideration) we may neither pamper ourselves longer with it now, nor detain you longer therein. Let your Greatness write; let the Pope execute your counsel; let the Moon approach when you two think fit. In the mean time let me use this Chamber, as a resting place: For though Pope Gregory were strucken by 
Bellar●, de Purgato. l. 2. 6. 8.  the Angel with a perpetual pain in his stomach and feet, because he compelled God by his prayers, to deliver trajan out of Heil, and transfer him to Heaven; and therefore God, by the mouth of 〈◊〉, took an assurance for all his S●cessours, that they should never dare to request the like again: yet when the Pope shall call me back from hence, he can be in no danger, both because in this contract, God cannot be presumed to have thought of me, since I never thought of him, and so the contract therein void; and because the Condition is not broken, if I be not removed into Heaven, but transferred from an Earthly Hell, to a Lunatic Hell. More than this he could not be heard to speak: For that noise, of which I spoke before, increased exceedingly, and when Lucifer asked the cause, it was told him, that there was a soul newly arrived in Hell, which said that the Pope was at last entreated to make Ignatius a Saint, and that he hastened his Canonization, as thinking it an vniust'thing, that when all artificers, and profane Butchers had particular Saints to invocate, only these spiritual Butchers, and King-killers, should have none: for when the jesuit Cotton in those questions which by virtue of his invisible privilege he had provided for a possessed person, amongst others, dangerous both to England and France, had inserted this question: What shall I do for Ignatius his Canonizing? and found out at last, that Philip, King of Spain, and Henry, King of France, contended by their Ambassadors at Rome, which of them should have the honour of obtaining his Canonizing (for both pretending to be King of Navarre, both pretended that this right and honour belonged to him: and so both deluded the jesuits:) For 
Pi●rre Mathuri, l. 1. Nar. 4.  D'Alcala a Franciscan, and P●nafort a jacobite, were by Philip's means canonised, and the jesuit left out. At last he despaired of having any assistance from these Princes; nor did he think it convenient, that a jesuit should be so much beholden to a King, since Baronius was already come to that 
Litera eius ad Philip 3.  height and constancy, that being accused of some wrongs done to his King, he did not vouchsafe to write in his own excuse to the King, till the Conclave which was then held, was fully ended, lest (as himself gives the reason) if he had then been chosen Pope, it should be thought he had been beholden to the King therein. For these reasons therefore they labour the Pope themselves. They confess, that if they might choose, they had rather he should restore them into all which they had lost in France, and Venice, then that Ignatius should be sent up into Heaven; and that the Pope was rather bound to do so, by the Order which God himself seems to have observed in the Creation, where he first furnished 
Gen. 2.4.  the Earth, and then the Heavens, and confirmed himself to be the Israelites God by this Argument, that he had given them the land of Canaan, 
Gen. 17.8.  and other temporal blessings. But since this exceeded the Pope's omnipotence in Earth, it was fit he should try, what he could do in Heaven. Now the Pope would fain have satisfied them with the title of 〈◊〉, which formerly upon. the entreaty of the Princés of that Family, he had afforded to Aloisius Gonzaga of that Order. 
〈◊〉 〈◊〉 〈◊〉. 〈◊〉 Paul. 5.  He would also have given this title of Saint rather to Xaverius, who had the reputation of having done Miracles. Indeed he would have done any thing, so he might have slipped over Ignatius. But at last he is overcome; and so against the will of Heaven, and of the Pope, Lucifer himself being not very forward in it, Ignatius must be thrust in amongst the Saints. All this discourse, I, being grown cunninger than that Doctor, Gabriel Nele (of whom Bartolus speaketh) 
L. 1. de veroblig.  that by the only motion of his lips, without any utterance, understood all men, perceived and read in every man's countenance there. These things, as soon as Lucifer apprehended them, gave an end to the contention; for now he thought he might no longer doubt nor dispute of Ignatius his admission, who, besides his former pretences, had now gotten a new right and title to the place, by his Canonization; and he feared that the Pope would take all delay ill at his hands, because Canonization is now grown a kind of Declaration, by which all men may take knowledge, that such a one, to whom the Church of Rome is much beholden, is now made partaker of the principal dignities, and places in Hell: For these men ever make as though they would follow Augustine in all things, and therefore they provide that that also shall be true which he said in this point: That the Relics of many are honoured upon earth whose souls are tormented in Hell. Therefore he took Ignatius by the hand, and led him to the gate. In the mean time, I, which doubted of the truth of this report of his Canonizing, went a little out for further instruction: for I thought it scarce credible, that Paulus 5. who had but lately burdened both the City of Rome, and the Church, with so great expenses, when he canonised Francisca Romana, would so easily proceed to canonize Ignatius now, when neither any prince offered to bear the charge, nor so much as solicited it: for so he must be forced to waste both the Treasures of the Church at once. And from Leo 3. who 800 years after Christ, is the first Pope which Canonised any, I had not observed that this had ever been done: Neither do I think that Paulus 5. was drawn to the Can onizing of this woman by any other respect, then because that Rule which she appointed 
Valladerius fol. 57  to her Order, was Dictated and written by Saint Paul: For though Peter, and Magdalene, and others, were present at the writing thereof, as witnesses, yet Paul was the Author thereof. And since Saint Paul's old Epistles trouble and disadvantage this Church, they were glad to apprehend any thing of his new writing, which might be for them, that so this new work of his might bear witness of his second conversion to Papistry, since by his first conversion to Christianity, they got nothing: for to say, that in this business Paulus 5. could not choose but be God, God himself, to say, that he must needs have lived familiarly with the Godhead: and must have heard Predestination itself whispering to him: And must have had a place to sit in Council with the most Divine Trinity, (all which Valladerius says of him) is 
Fol. 5.  not necessary in this matter, wherein the Popes, for the most part, proceed, as human affections lead them. But at last, after some inquiry, I found that a certain idle Gazettier, which used to scrape up News, and Rumours at Rome, and so to make up sale letters, vainer, and falser, than the Jesuits Letters of japan, and the Indies, had brought this news to Hell, and a little jesuitical Novice, a credulous soul, received it by his implicit faith, and published it. I laughed at Lucifer's easiness to believe, and I saw no reason ever after, to accuse him of infidelity. Upon this I came back again, to spy (if the gates were still open) with what affection Ignatius, and they who were in ancient possession of that place, behaved themselves towards one an other. And I found him yet in the porch, and there beginning a new contention: for having presently cast his eyes to the principal place, next to Lucifer's own Throne, and finding it possessed, he stopped Lucifer, and asked him, who it was that sat there. It was answered, that it was Pope Boniface; to whom, as to a principal Innovator, for having first challenged the name of Universal Bishop, that honour was afforded. Is he an Innovator thundered Ignatius? shall I suffer this, when all my Disciples have laboured all this while to prove to the world, that all the Popes before his time did use that name? And that Gregory did not reprehend the Patriarch john for taking to himself an Antichristian name, but for usurping a name which was due to none but the Pope. And could it be fit for you, Lucifer, (who in this were either unmindful of the Roman Church, or else too weak and incapable of her secrets and mysteries) to give way to any sentence in Hell, which (though it were according to truth,) yet differed from the Jesuits Oracles? With this Ignatius flies upwards, and rushes upon Boniface, and throws him out of his Seat: And Lucifer went up with him as fast, and gave him assistance, lest, if he should forsake him, his own seat might be endangered. And I returned to my body; which 
As a flower wet with last night's dew, and then  
Warmed with the new Sun, doth shake of again  
All drowsiness, and raise his trembling Crown,  
Which crookedly did languish, and stoop down  
To kiss the earth, and panted now to find  
Those beams returned, which had not long time shined,  was with this return of my soul sufficiently resreshed. And when I had seen all this, and considered how fitly and pronortionally Rome & Hell answered one another, after I had seen a jesuit turn the Pope out of his Chair in Hell, I suspected that that Order would attempt as much at Rome.   

An Apology for Jesuits.  
NOW is it time to come to the Apology for Jesuits: that is, it is time to leave speaking of them, for he favours them most, which says least of them; Nor can any man, though he had declaimed against them till all the sand of the sea were run through his hourglass, lack matter to add of their practices. If any man have a mind to add any thing to this Apology, he hath my leave; and I have therefore left room for three or four lines. which is enough for such a paradox: and more than jungius, Scribanius, Gretzerus, Richeomus, Cydonius, and all the rest which are used to Apologies, and almost tired with a defensive war, are able to employ, if they will write only good things, and true, of the Jesuits. Neither 
Bo●ar in Amphithe.  can they comfort themselves with this, That Cato was called to his answer sour and forty times: for he was so many times acquitted, which both the Parliaments of England, and France deny of the Jesuits. But if any man think this Apology too short, he may think the whole book an Apology, by this rule of their own- That it is their greatest 
Spongia pro jesuit. cont Equip. polon. fol. 20  argument of innocency to be accused by us. At this time, whilst they are yet somewhat able to do some harm, in some places, let them make much of this Apology. It will come to pass shortly, when as they have been disspoyled and expelled at Venice, and shaked and fanned in France, so they will be forsaken of other Princes, and then their own weakness will be their Apology, and they will grow harmless out of necessity, and that which Vegetius said of 
Li. 1. ca 14.  chariots armed with scythes and hooks, will be applied to the Jesuits, at first they were a terror, and after a scorn.  
FINIS.   

Errata.  
PAg. 〈◊〉. line 19 for eternal read aetherial y. 16. l. 21. for O, read Do. p. 18. l. 17. for notion read motion. p. 22. l. 12. for Bohenheim read Hohenheim. p. 25. l. 20. for Hammer read Name, p. 28. l. 13. after from add you. p. 30. l. 22. for Pampelnus tead Pampelune. p. 34. l. 3. for Too. read so, and lin. 19 for understandings read undertakings. p. 35. l. 23. for before read before. p. 41. marg. for Imag. ●uum, read Imaginarium. p. 53. l. 20. for sons read seum. p. 55. l. 16. for profit read perfect. p. 50. l. 4. for Boniface read Benefices, p. 63. l. 19 for it is, read it is not. p. 64. l. 12. for our Author, read one another, p. 66. l. 5. for protolipe read prototype, and line 19 for curried read carried, p. 75. l. 18. for prayers read praises. p. 78. l. 2. for obsolute read obsolete. p. 94. l. 15. for to read so. p. 97. l. 1. for longer read long. p. 99 l. 15. for drug. read dung.