St PAUL'S Late Progres upon Earth, About a Divorce twixt Christ and the Church of Rome, by reason of her dissolu●enes and excesses.  
With the Causes of these present Commotions twixt the Pope, and the Princes of Italy.  
A new way of Invention agreeable to the Times.  
Published by James Howell, Armig.  
LONDON, Printed by Richard Heron for Matthew Walbancke at Grays-inn Gate. 1644.   

THE argument of the whole work.  
CHrist, in regard he perceives the Church of Rome (his Spouse) to prostitute herself to the lusts of divers Popes, and particularly of Vrban the eight, resolveth to be divorced from her, and to cohabit no longer with an adulteress.  
The reasons are distinctly handled, which induce Christ to such a resolution, viz. the repute she hath lost amongst most Nations; The wealth she consumes ever and anon to satisfy the greedy appetite of her Adulterers; and lastly, the dishonour which the son of God receives from that dissoluteness which is so impudently practised in his House, Rome being now become as it were a common bordello.  
The Divine justice being satisfied with these reasons, determines the divorce; but his pleasure is, that, according to his wonted circumspection for the example of man, a process be first formed of the offences of the said Spouse: thereupon His Majesty commands Saint Paul to repair to earth for this purpose.  
Saint Paul being descended in this lower World, arrives in Lucca, in Parma, in Florence, in Venice; and lastly, in the territories of the Church, and so in Rome herself; where having discerned the abuses, and heard by sundry sorts of complaints the misdemeanours of the Church, he perfects the plea, and afterwards for some accidents befallen him, he is forced to get away from Rome by flight, and so returns to Heaven, where, there being nothing wanting to the full justification of Christ's complaint, the Decree for a Divorce issues out.  
From this separation which Christ made with his Church, it comes to pass, that there are no more any legitimat children engendered, to wit, holy men, and persons truly honest: As on the contrary side, by the commerce she hath with Adulterers, are generated such Bastards in Christianity, as Hypocrites, in whose number the Jesuites are understood, and others, who under a specious veil of holiness, and Religion, are in effect the worst, and most perverse race of people upon Earth:  
The same Divorce being published through all the universe, Marcus Effesus, Martin Luther, and others, run immediately, and offer their Church for a Spouse to Christ; But Our Saviour calling to mind the wrong done him by the Church of Rome, chose rather to live single, than ever after to join in Matrimony with the most perfidious nature of man.   

To my worthily honoured Friend, Sir Paul Pindar, Knight.  
SIR,  
SAint Paul having descended lately to view Italy, and other places, as you may trace him in the following Discourse, He would not take his flight back to Heaven before he had given you a visit, who have so well deserved of his Church here, the goodliest pile of stones in Christendom of that kind.  
Of all the men of our times, you are one of the greatest Examples of Piety and solid Integrity, which discovers a noble soul to dwell within you; so that, methinks, I see Saint Paul saluting and solacing you, that those constant works of Charity you daily do (and them in such a manner, that the left hand knows not what the right doth) will be as a Triumphant Chariot to carry you one day up to Heaven, to partake of the same beatitude with Him.  
Amongst those multitudes that honour you, I am one, and have done so a long time; and as a small testimony hereof, I send you this new kind of Discourse, composed lately by a noble Personage in Italian, of which Language you are so great a Master.  
For the first part of this Discourse, which consists of a kind of Dialogue twixt the two first Persons of the Holy Trinity, there are Examples of that kind in some of the Fathers of the Primitive Church; as Apollinarius, and Nazianzen, and lately Grotius hath the like in his Tragedy of Christ's Passion, which may serve to free it from all exception:  
So I most affectionately kiss your hands, and am Your very humble and ready Servant, James Howell. Fleet 25. of March.   

To my very noble Friend, Sir Paul Neale, Knight.  
SAint Paul cannot reascend to Heaven, before he gives you also a salute: My Lord, your Father, having been so great a Light, and a Star of the highest magnitude in the Firmament of the Church.  
If you please to go along with him in this his progress, by the guidance of this Discourse, you shall discover many things that are not vulgar, by a curious mixture of Church and State affairs: You shall feel herein the pulse of Italy, how it beats at this time, since the beginning of these late wars twixt the Pope and some Princes, with the grounds, procedure, and success of the said wars, together with the interest and grievances, pretences and quarrels of every Prince against Rome.  
I must confess, my Genius hath often prompted me, that I was never cut out for a Translater, there being a kind of servility therein: For it must needs be somewhat tedious to one that hath any freeborn thoughts, and genuine conceptions of his own (whereof I have a few, though poor ones) to enchain himself to the sense of another. Moreover, Translations at the best, specially in Languages which have an advantage one of the other, as the Italian hath of the English, which may be said to differ as silk doth from Clotb, the common wear of both Countries where they are spoken, though Cloth be the more substantial (as the English, by reason 'tis so knotted with consonants, is more sinewy and stronger than the Italian) yet silk is the smother and sliker: I say, Translations are like the wrong side of a Turkey Carpet, which is fuller of thrums and knots, and not so even as the right side. Or I may say, Translations are like Wines (as I speak elsewhere) ta'en off the Lees, and poured into other vessels, which must needs lose something of their first strength and briskness, which in the pouring (or passage rather) evaporates into air.  
Touching this present Translation, I may say, it is a thing I did, when I did nothing; 'twas to find something to pass away the slow hours of this sad condition of imprisonment, wherein I have been so long plunged. I pray take this as a small token of the true respects I owe you, and to my noble Lady, whose hands I humbly kiss, wishing you both, as the season invites me, with a good new-year (which begins but now in Law) a holy Lent, and a healthful Spring.  
Fleet 25. of March. Your much obliged and ready Servant, I. H.   

The Contents of the several Sections into which this discourse is partitioned.  

Section 1. God's reasoning with Christ, touching a reconcilement with the Church of Rome.  
SEC. 2. Christ's answer, wherein are expressed the distastes that have been given him by the Church of Rome, and so requires a Divorce.  
SEC. 3. The commands imposed upon Saint Paul, to repair to Earth, to hear the grievances of Mortals, and to frame an exact process of the life and demeanours of the Roman Church.  
SEC. The complaints of the republic of Lucca.  
SEC. 5. The grievances of the Duke of Parma.  
SEC. 6. The discontentments of the gran-Duke of Florence.  
SEC. 7. A caution given the republic of Venice, touching perpetuity of Legacies, and the multiplicity of Pensions they give the Court of Rome.  
SEC. 8. Reasons alleged by the Signiory of Venice, why she undertakes the punishing of ecclesiastical Delinquents.  
SEC. 9 The complaint of Venice, why that ancient elegy of hers, which was engraven in the Vatican was defaced.  
SEC. 10. A narration of the oppressions which the secular Subjects do groan under in the state of the Church.  
SEC. 11. The judgement of an Armenian and a Turk, upon the Church of Rome.  
SEC. 12. The Confession of a dying Cardinal.  
SEC. 13. Motives for the late Marriage twixt the Cardinal of Savoy, and the young Princess his niece.  
SEC. 14. Touching prohibited Books.  
SEC. 15. A Character given by an angel, of the capricious soul of Urban the eight.  
SEC. 16. A Relation what Paul negotiated in Rome, and how he left his sword behind him.  
SEC. 17. The complaint of a Nun, who describes the infelicity of that condition of life.  
SEC. 18. A cursory Relation of these late distempers in Italy.    

The author's Caution to the tender- conscienc'd CHRISTIAN.  
THe Author who composed this present book, hath peradventure more religious thoughts, and fuller of piety than thou canst imagine hereby, O serupulous Christian: But the malignity of the times is come to that height, that he is cried up in a manner for a heretic, who consents not to the operations (whatsoever they be) of the Court of Rome. The cause hereof is thy simplicity, which confounding in one, the authority, and the affections of Popes, canst not distinguish, which are the operations of the one▪ and which are the operations of the other. The Bishop of Rome may err as he is a man; and being subject to error, who dare maintain but he may be reprehended? Christ, who knew no sin, could be content to be crucified; and a Bishop, who is composed of peccable humanity, and who perhaps sins every day, must think it strange▪ if he be but censured by any just reproof? David was not so dainty; the most ancient Pillars of the Primitive Church, who were went with humble retribution of thanks, not with proud disdain, to listen unto the zealous corrections of others. Poor St Bernard, if he had corrected the exorbitances of these times, with that liberty, as he inveighed against the abuses of his own, assuredly his name should be seen registered in the Index of prohibited Books, rather than in the Catalogue of Saints. But such dangers cannot dastardize me, neither am I induced to write this to justify my own intentions, it being sufficient for me, that God only knows the intrinsicals of my meaning. But I thought fit, O scrupulous Christian, to offer thee this present book, as an Instrument, which haply may have power to unbeguile thy simplicity from those too credulous opinions, whence the presumption of some, is fomented to disturb Italy, and to scandalize all such that have a right understanding in Christianity. If things which bring profit with them, do use to be grateful, I despair not altogether of thy good acceptance of this. I know that at first sight, the Title will appear unto thee somewhat irreligious, and the Argument not savouring of much piety; but the Palate must not be judge of the physic. I desire thee not to frame any judgement upon't, till thou hast perused the whole book, wherein if any thing conduce to make thee despise the true Catholic Religion, or her Tenets, I am content thou shouldst condemn both the work and the Author: But if thou be taught to detest only the ill practices of those that infringe the Law of Christ, thou must not impute any profaneness to that zeal which deplores the abuses in Religion. Many were condemned for heretics, who have writ against the Rites of the Church of Rome, but he must not incur the same censure, who writes only against them, that do not rightly observe those Rites; for there is a great deal of difference twixt the blaming of extern observances, and the violation of religion herself. O but thou wilt say, this book is against the Bishop of Rome; thou must distinguish, O scrupulous Reader, 'tis against the affections of the said Bishop: I reverence the authority, but Christ hath not obliged me to reverence any earthly exorbitant passions of his. And if others do lawfully take the sword in hand against such passions, I hope it is venial for me to take the pen. Nor think it strange, that I have imagined a Colloquy twixt the Persons of the Holy Trinity; for 'tis the stile of sacred writ, to accommodate itself to human capacity. Live happy.   

The Heavenly Divorce occasioned by the looseness of the Roman Spouse.  
The PREFACE.  
THou deceivest thyself, O misbelieving man, if thou art persuaded that thy impieties mount not up above the Stars, to disturb the repose of Heaven. Turn thy eyes (if thou hast not altogether lost thy faith in holy Writ) and thou shalt see the Son of God dragged and nailed upon a cross, by the sin of one man, who might in some kind have made himself excusable for his transgression, in regard it was his first fault; as also because he was then but a Novice in the World. But what shall we say now? Iniquity being found to be so multiplied, and spread through the whole universe, that to sin, and consequently to offend God, cannot be said to be a thing accidental, but the very natural property of man. O perverse World! which under the title of natural property, dost lessen that wicked transgression, which was enough to bring down from life to death thy own Creator. If thou then giv'st credit to this, wonder not to hear those new changes, which being stirred in Christ, by the failings of the Roman Spouse, have produced those strange effects, which thou shalt find represented in this Book.   

Saint Paul's late Progres upon Earth.  

SECT. 1.  
The eternal Father doth reason with his Son, and asks whence proceeds the original of his distaste with the Roman Church his Spouse, persuading him to a reconcilement.  
NOt by the embassy of an Angel, as at other times, O eternal Word, but it is necessary now, that by this paternal voice, the will of Heaven be manifested. In a business that presseth so much, 'tis fitting the Father should discourse freely with his Son, & that the Son should harken with attention to that which concerns the glory of his Throne. 'Tis a good while since, O my only begotten Son, that I observed that amorous flame which was used to be so ardent towards the Church of Rome, thy Spouse, to go cooling within thy heart. Were it fitting for the Deity to wonder, I would without doubt much wonder at so great an alteration in the person of the eternal Word. I know well 'twas he, who for the love of his Spouse, went under a servile shape, as far as upon the cross, to expose his life, to gain valuable merits to purchase her affections. 'Twas he, I say, who loved before he was beloved, who died, not for any other greater necessity, than to make it appear that he was a Lover.  
Is it possible then, that that love being turned to dislike, he should now live discontented with a Spouse obtained by his own blood, and got by so many Martyrs?  
I deny not, O Son, that the time was when the Divine justice exhorted you never to turn your eyes of love upon the ingrateful nature of man, who was introduced to the world with contempt of his Creator. But since thy love prevailed over the rigor of just revenge; since for the accomplishment of thy benign desire, the Divine providence decreed a reconciliation, What new reason doth now estrange from her thy affection, and disquiets all Heaven with this alienation? Remember, O Son, the contentment of this Empyrean Heaven, when the Roman Church being advanced to be thy Bride, there sprung daily such a numerous and blessed off spring out of those reciprocal Embraces betwixt you, that I hoped to see Heaven peopled in a short space, and the end of human Creation fulfilled. But now what is become of that happy time? that time when thy Beloved, vying with thee for love, did correspond daily with the death thou didst undergo for her, and by the sufferance of so many thousand innocent Martyrs, who in counterchange of thy blood, did continually expose their veins to be opened, and pierced by the merciless instruments of tyrants. Son, I patronize not her cause, I recount not her merits passed, to sweeten thereby the bitterness of this present distaste: But it is very true, that if any ill Spirit, daring per adventure to tempt the Deity itself, hath sowed any tares amongst you, I should be sorry, that once so delightful a Spouse, lying now under the cloud of a sudden disdain, should by this repudiation find her bed widowed, and her womb barren. This would tend too much to the prejudice of peopling this Heaven, with equal advantage to Hell its Enemy. And if this be, what fruit can thy passions passed produce?  
This, this in conclusion is that Spouse for whom thou didst make no reckoning of this Empyrean, of the decorum belonging to thy Divinity, of life itself. What conceits will people frame to themselves, to see thee so repenting? Forget not, O Son, that it becomes not the Deity to repent.   

SECT. II.  
The eternal Word answers the Father: He unfolds in general the cause of his disgust with the Roman Spouse, and pleads for a Divorce.  
REpentance, O Everlasting Father, entered into this Heaven, ever since the time that thy Majesty having granted a being to man, he was necessitated afterwards to be destroyed for his wickedness. And so this creature proving so ungrateful for Divine favours, not long after his Creation, deserved those doleful words from his Creator; Paenitet me fecisse hominem, I repent me to have made man. Nor doth that clash awhit with the immutability of his most gracious nature, since it was decreed so from the beginning, that his disfavours should necessarily succeed the demerits of man. Then what wonder is it? if I being grievously offended with the ingratitude of this apostate, have changed my love into dislike, and that I repent to have exalted him so high with the expense of my own blood? It belonged to you, O Father, to create man, To me it belonged to redeem him, And to both of us, to be sorry, that he hath showed himself so unworthy either of your Creation, or my redemption.  
But to reduce myself particularly to the Church of Rome, my Spouse, I beseech your Majesty to cast your eyes upon her a while, and doubtless you will find my disdain to be just, and this alienation to be necessary. Behold her, O Father, most vilely prostituted to the lusts even of those to whom the Holy Ghost hath consigned her to be governed: Behold, how she continually hugs in her bosom these adulterers, who using her like a lawful Husband, do corrupt her, and together with my honour, contaminat her customs. Let thy divine Eyes see, how gay she goes in gold, how embellished with gems, how full of excess and lux: The Spouse of Christ was never used to go so, until the time that she began to study how to please her adulterers But what excesses doth she not commit now adays, by letting the reins so loose to a reprobat sense! What dissoluteness! What impudence, all shamefulness being lost, doth she not give way unto in my own House! yet nevertheless, to affront me the more, she goes still by the character of my Spouse; her Adulterers, by the title of my servants, and those which trample upon the dignity of my Name, by the stile of my Ministers. The time was, when I called the Temple in Jerusalem, a den of thieves, because I found it full of Buyers, Brokers, and Sellers: What may I now call the Roman Church, which harbours such a multitude of those that do not buy but plunder; Of those that do not sell but pour out so wastefully to fulfil their own lusts and ambition, that, which being bought with my blood is so unworthily provided for them? These are they, O Father, which my Spouse idolatrizeth; and I being mocked and vilipended, must suffer them to sit in my Throne, to receive the honour of faithful Innocents. I will not discourse of the use of my substance, which being bequeathed by the piety of ancient Christians for the sustenance of poor believers, is now reduced to the property of one alone, and he so insatiable, that he seems to take away the credit of that miracle described in the gospel: That Christ with so little bread, and few fishes did satisfy so many thousand persons, whereas now adays, 'tis found, that he cannot fulfil the gourmandizing-appetit of one only Bishop, with so many millions of gold. Let your Majesty behold Vrban the eight, how he hath swallowed all the wealth of the Church, which he employs only to nourish the pride, the avarice, and tyranny of his nephews; and this in such a height of scandal, that it is publicly reported, that Julian the apostate, who robbed the Church of all her riches, was more beneficial to the increase of Christianity, than the pious Constantin, who, endowing her with such large incomes, ministered fuel to foment such pernicious abuses. But I marvel not at it, in regard when I was upon Earth, myself, my garments were parted, even by them who crucified me. But I am not a little aggrieved, that the dishonest pranks of my Spouse are now more than openly apparent to all the universe: the public murmurings of people do grieve me: Her infamy runs through the mouths and pens of every one, though she study never so much to cover it. Some call her a greedy Babylon, others a nest of hypocrisy, others the School of wickedness, the refuge of all impieties, the public brothel, where without any modesty are practised the basest kinds of lusts in the world. Can divine honour therefore cohabit with such an opprobrious Adultres without spotting itself? The time was, O Father, that I drank the bitter cup of passion for my Spouse; but now her deformities have so nauseated my stomach, that I cannot swallow another. I died then for her, because I might rise up glorious again: I will not live with her now, because she daily practiseth the loss of my repute and honour, I should become the scorn of people, should I by a longer dissimulation bear with her Exorbitances; Her demerits cannot admit any reconciliation: I desire therefore a Divorce; nor do I hope will your Majesty deny it me, in regard the whole Trinity would be partaker of my dishonour.   

SECT. III.  
The Almighty Father being persuaded by the reasons of the Son, is disposed to satisfy him; but to proceed with the wonted circumspection of divine justice, he commands Saint Paul to transfer himself-to Earth, to understand the complaints of Mortals, and to form a diligent process of the actions of the Roman Spouse accordingly: And he speaks to him as followeth;  
PAul, great are the discomposures which arise from an unchaste woman; This very Heaven cannot glory itself to be free of them; my only begotten Son himself is troubled and aggrieved at the dishonest actions of the Church of Rome his Spouse. I hoped she had been capable of reconcilement, but He holds himself so much offended, and finds her nature to be so perverted, that he thinks her incorrigible; therefore with a constant resolution he seeks a Divorce. What can be denied to my only Son, specially when justice favoreth his reasons? But I do not intend to determine any thing upon the business so hastily, though the eternal Word cannot tell an untruth; and though besides, her loose carriage be not unknown to me. The divine justice in the fulmination of its punishments useth to proceed with much caution for the example of man; therefore, to the end that our Decree may have a good foundation, we command thee to betake thyself to Earth, to hear what Mortals can say, and to frame an exact process of the life and carriage of the Roman Spouse. The enterprise will prove somewhat difficult; because she useth to smother her errors, to persecut those men bitterly, that write against her proceedings: But we assure ourselves, that the approved virtue of Paul, which heretofore knew how to support the persecutions of the wicked for the honour of Christ, will not shrink awhit in this employment.   

SECT. IV.  
Saint Paul doth readily obey the Lord, and descends to Earth in human disguise. He comes to Lucca, where understanding the contumacy of thai republic, he would know the grounds of it, for to commence the Preces, and a Citizen answers him thus:  
AMongst the Popes of our age, Vrban the eight, hath been most prodigal of jubilees and Indulgences, until these his latter years. But to show peradventure, that he hath jurisdiction no less over curses, than over benedictions, he hath at last by altering his stile, put forth his hand to dart out Excommunications. It was the fortune of this small republic, to bear the brunt of his first censure; He thereby imitating those who use to try the virtue of poison first upon the lesser sort of animals. The connivency whereby other Princes dissembled this our disaster, gave him scope to thunder out the second against the Duke of Parma: Nor must Christendom hereafter expect other than excommunications, in regard if the affairs of this world use to succeed one another in equal vicissitudes, it is necessary that Excommunications be as frequent as Jubiles have been. Now touching the grounds of the papal distaste with us, they are already sufficiently manifested to the world. I must say (though very sparingly) that the original of every accident sprung from the insupportable licentiousness of churchmen, who did necessitat us to a just resentment. It seemed strange to the Roman Bishop, that so small a republic as ours, durst resent the outrages of ecclesiastics, who should rather comply with them, considering that this State is too narrow to be capable of such insolences. And so persisting in an obstinate censure, he chooseth rather to see our perdition hastened, than the Exorbitances of his Clergy moderated. But we being not conscious to have committed any delinquency, which might deserve to exclude us from the face of God, we comfort ourselves in this case, with the memory of` Balaam, who injustly cursed the people of Israel: Nor have we ever rested since, to procure a right understanding, by the interposition of persons of credit with the Cardinal nephews, that they would be pleased to appease his holiness displeasure (expecting still a miracle from the words of some ass,) but to this hour there hath nothing come of it.  
But the Barberini are in arms, and this temporal interest they think will enforce us to desire a reconciliation; As for the rest which concerns the soul, if an Excommunication hath power to cut us off from the union of the present Church, why should we think it capital to be separated from so infected a body, and freed so by continual examples of a sacrilegious life, and from the despair, wherinto the clerical Tyranny would plunge us? Confiding therefore in the justice of our Cause, and in the assistance of those wise Princes, which cannot away with the ravenousnes of this Pope, we hope to receive some fruit of the introducement of these censures, in regard that if this course would go on, to be Master thereby of another's Estate; the World may bewel assured, that as Jubiles passed, were pretexts for some new impost, hereafter Excommunication will serve for a pretext for some new rapine.   

SECT. V.  
Saint Paul having understood the grievances of the Luqueses, passeth on to Parma, where in the habit of a friar having gained the affection of the Duke, he endeavours to understand from his mouth the disagreement which he hath with the Roman Church, and the Duke answers him thus:  
THe World hath already understood too much, the causes of the quarrel I have with the Court of Rome, being published not only by my Manifests, but by the writings of other particular pens, who have willingly protected the justice of my cause: But since it pleaseth you (good friar) to hear from my own mouth the grounds of these traverses, which have kept such a noise, I will relate them unto you, with that brevity of words, which may suit more with the present encumbrances that trouble me, than with the nature of the business itself.  
Know then, that the particular urgencies of my House, have erected already in Rome a Bank called the Farnes bank, which obligeth my fortunes to contribut an annual sense to my creditors. Now Vrban the eight being assailed by some turbulent spirits, in these last periods of his life, thought with himself to build a little new Fort, of divers pretences upon this bank, thereby to set upon my duchy of Castro But I had good reason to hope now in these my troubles some support rather than any oppression of that Seat, of whom the ashes of my Progenitors do yet glory to have merited so well; But all gratitude being utterly extinguished in the breasts of ecclesiastics, Charity is also much diminished amongst them, which neither moves them to any compassion, nor to be a whit aggrieved, though they see mountains of miseries heaped on one's back. A desire to enrich the Nephews, the primum mobile in these times of the Pope's mind, prevailed over all reason, and the pre-potency of plundering did facilitat the way to dispossess me of mine own; Nor did the tyranny of Vrban the eight stop here; but he thought that I would take it nothing ill if he did excommunicate me, that being so segregated from the Communion of the faithful, none durst hear my grievance, or reach me a hand. Agreat cruelty in a shepherd, that flaying his Sheep alive, would not have them have natural affection to resent the grief. Moreover, to varnish the pretext of his censures, he publisheth me for a disobedient Son to the universal Father of Christianity: But whether he is to be acknowledged for a Father, who Enemy-like robs his children, judge you? Can he pretend to be reverenced as Successor to Saint Peter, when differing from Saint Peter, he stops his ears to the words of Christ, who commandeth him to sheathe his sword? Christ did institut a peaceful kingdom; Nor did he ever ordain, that his cause should be handled with arms. nevertheless, the present Bishops make use of them, because they are ready to meddle with any other cause, than that of Christ. In the interim (good friar) my fortune is worse than that of Malchus; for if Malchus was offended with the weapon of Peter, he was healed again by the hands of Peter: But I find myself hurt by Peter's sword, yet cannot perceive his hand is disposed to cure me, or to restore me mine own.   

SECT. VI.  
Saint Paul being departed from Parma, goes to Florence, where being brought to the Court, he heard the Gran-Duke much transported with choler, speaking to a Counsellor of his in this manner  
THen Vrban the eight, intends that the clergymen shall go exempted from the imposition of the millstone, whereunto the interests of my State oblige me to subject without Exception any one that lives under my government. And who is he that arrogates temporal Authority over another's jurisdiction? In the time of Christ, secular Princes had their tribute; and shall they be now refused in Vrban the Eights time? By this means, the credulous simplicity of the Laity shall be continually-taught to contribut so many gabelles to the Clergy, and the Clergy shall be free from all taxes to them. And who at any time leaves any possessions to the ecclesiastics, they must be free from such contributions, which the Law of Nature awards every protecting Prince▪  
Who did ever affirm that the Legacies of private men can derogat from the public jurisdiction of Princes? These are new statutes, which tear the World in pieces, being introduced by those Bishops, which together with the Evangelical doctrine, have forgot that Christ himself, when he was upon Earth, paid tribute to Caesar, professing, that he came to fulfil the Law, not to abrogat it. And we shall admit into our free States an Authority, which beyond the order and example of Christ, pretends to have power to control, and transvolve the dominion of others, yea, to trample upon the Princes themselves. Is this the Paradis that Christ promiseth to them who observe his Law? or rather a Hell, which they worthily deserve, who believe too much in an adulterated Church. But I observe, that the ecclesiastics, by too many styles, do subject the simple seculars, to pay the contributions of indulgences, of dispensations, of the Word of God, of sacrifices of the Altar, and in sum of all the Sacraments, which the divine bounty hath granted gratis to all the faithful. But what do I say? the avarice of the Clergy is come to that height, that it doth not permit those poor souls that are under the agonies of death, to depart from this world to the other, till they conjure them under the pretext of pious Legacies, to contribut a toll for their safe conduct, and constraining them to bargain for their very graves, they sell them for ready money, the Embraces of our Common Mother, the Earth. And I, in my free State, cannot impose the least toll, as that of the millstone upon them. But let Vrban the eight practise what he please, let him thunder what Excommunications he will upon my Gabelleers, I shall learn well enough how to fence away his blows: I will make the Jews my Receivers, nor shall I ever suffer that Toscany be oppressed by such rapacious Tyrannies, which under the mantle of Religion are exercised in Christendom to rob us of our own.   

SECT. VII.  
Saint Paul having from the words of the Gran-Duke comprehended the cause why he was so moved, resolves to steer his course for Venice, where being scarf arrived, he found casually upon the way a writing, the tenor▪ whereof was as followeth:  
A Memorandum for the most renowned republic of Venice.  
AMongst those Princes which reverence Rome, your serenity is She, most renowned republic, which being free from all superstitious credulity, do conserve your Christian Empire from every insidious Religion: By a most sage Law therefore you did constitut some years since, that the Clergy should be made incapable to inherit any stable possessions; for the dead daily multiplying, and consequently, the number of Legacies every day increasing, In process of time, the ecclesiastics would become Masters of all that wealth, which giving a subsistence to all kind of Subjects, are destinated for the service of your serenity. Whosoever lives free from all passion to the affections of Rome, is bound to applaud the maturity of your deliberations in this point: And he who professeth himself a friend to the greatness of your dominions, must needs ackdowledg, that your high wisdom is warned by public necessity to regulat two other no less important abuses.  
The first consists in the perpetuity of Legacies: For what avails it to prohibit, that stable goods pass not under the possession of ecclesiastics? When by the multitude of perpetual Legacies, which use to be bequeathed, and charged upon stable possessions, it will fall out in time, that all the Rents shall be drunk up so? And what difference can there be than I pray, twixt a perpetual Legacy, and a stable possession! Or what benefit should your Subjects receive from the foresaid Law; who though they cannot be dispossed of the propriety of the Land, yet they rest deprived of the usufruit of it? This redounds to the greater advantage of the Clergy: For while the refiduary seculars of the Testator undergo the weight of all public assessments, by keeping in their hands the Fee, The Clergy do in virtue of the annual Legacy sweep away the rents without any burden at all. The zeal of your public prudence will stir the rather for regulating this abuse, when you will consider, that the perpetuity of legacies was introduced at first rather by the cunning of the ecclesiastics, than for the need of souls in Purgatory: For if the pains in Purgatory are said to be but temporary, wherefore should the simplicity of people be persuaded to bequeathe in the behalf of their souls perpetual Legacies and Mansionaries? Moreover, your serenity ought to consider, that the obligation of Masses multiplying every day, with the number of Legacies, a necessity seems to arise hence, either to increase the number of Clergy men, who are useless for public service, or to defraud the wills of the well-devoted Testators, whereon, if the public Eyes would fix themselves, they should see that the ecclesiastics do not perform, no not the least part of these daily sacrifices which they are tied to; but they salve their consciences, by saying, that the mass being of an infinite value, one mass may supply the necessity of many souls: Whence may be inferred, that if one mass may supply the necessity of many souls, one mass also may suffice to relieve the urgencies of one soul alone, and the remainder shall be thought a number superfluous, not from the necessity of the souls, but rather from the cheat arising from the avarice of the Priest  
The second abuse consists in the multiplicity of Pensions, which are paid annually to Rome, from the State of Venice. Touching this, it comes into my mind to remember your serenity, that the Court of Rome is like the middle Region of the air, which is wont to make her thunderbolts against Earth, out of the Exhalations She draws from the Earth itself: so the Roman Court is accustomed to form its power for oppression of other States, out of the rents, contributions, and pensions which it receives from those States themselves. And let this suffice for the high wisdom of your serenity, in this point.   

SECT. VIII.  
Saint Paul sojourning in Venice, sees a Priest dragged into prison by order of the secular power, and the cause being asked why the temporal Authority exercised jurisdiction over a person ecclesiastic, a Venetian answered him thus:  
THe Repub. of Venice, nor for any other men's threats, or insinuations ever deviated from that constant path her own prudence hath pointed her out, for her own safety from the beginning. Amongst other jurisdictions which she hath always conserved in the face of Rome's pretensions and power; one is, to have authority to punish the persons of ecclesiastic Delinquents, esteeming that dominion to be absolute and universal, which Heaven hath afforded her within her own territories.  
This republic knows well, that when God did institut sovereign power, he conferred it upon Saul over all the people, and all the Tribes of Israel without Exception; and there was amongst the Tribes, you cannot deny, a great number of Levites and Priests. Ought the Priests then dissuade the people from that obedience which was ordained by the Divine Majesty itself towards their natural Princes? The Sacraments were ordained by God, to wash away the pollutions of sin in the soul, but not to deface the characters of subjects on the body; Nor was the Law of Christ ever incompatible with the jurisdiction of Caesar, but in their opinion only, who seek pretences to traduce and calumniat it. The ecclesiastics, who interpret all things to their own advantage, pretend to under-draw themselves from the secular power by those words of Christ, Nolite tangere Christos meos. But he who is of a sound understanding, discerneth how much they are deceived in the sense of those words: For although the same God forbade murder to all men by an express commandment, yet it is lawful for magistrates to take away the lives of Malefactors. In the administration of justice, Lay-Princes also represent God, and for one to pretend to withdraw himself from their Authority, is no other thing, then to be unwilling to be under divine obedience. If the ecclesiastics would interpret Scriptures with more reason, than passion, and partiality, they would discern that those words, Nolite tangere Christos meos, bear no other sense, then to prohibit an injust outrage against those ecclesiastics; which for the goodness of their lives, and innocency of their manners, deserve the title of Christ's. When a Church man is nought, he falls from that Title, and so from the privilege of it: Nor can the Clergy of these times pretend to be exempted from the power of temporal justice, by those words, unless it had been in case that Christ had said, Nolite tangere Anti Christos meos.  
This Signory, which can discern things in their true Essence, doth not admit the falsehood of any interessed opinion, to purblind her own proper understanding: If a Clerk may err temporally against the State, the state thinks it reasonable, that he may be punished temporally, by no other, than by that hand to whom God hath transmitted the care of the State. The danger of a State would be too evident, and the confusion also, if the crimes that are committed against the conservation, and the common tranquillity thereof should stand in fear of no other punishment, then what shall come from a foreign Prince, who regulating himself by certain politic interests, in lieu of correction, would tolerate perhaps and connive at the crime, to the public damage, and disturbance thereof, and his own advantage.  
Behold, for example, how divers States in Italy, where the pontificial Authority reign's, are disquieted ever and anon, and corrupted, by reason of the impunity of clerical Libertines. And what other thing can be hence expected, but that the ecclesiastics being exempted totally from secular justice, may arm themselves, and join in Bands, and turn their cloisters, when they please, to so many Castles, that trampling so under foot the Authority of their Princes, they may stablish another Kingdom within a Kingdom? That wisdom which sits at the stern of the republic of Venice, will never suffer her own Subjects to be able to bandy against her, by the protection and support of any foreign Authority. Clerks are punished when they offend temporally against the tranquillity of the State, not else. And if it seems strange to the Pope, that the Venetians assume to themselves temporal jurisdiction over ecclesiastics; much more seems it strange to the Venetians, that the ecclesiastics should usurp worldly Dominion over the persons of Seculars. In the mean time, they know well, that Christ professed openly to have no kingdom in this world.   

SECT. ix..  
Saint Paul desiring to understand the last differences which have been controverted twixt the republic of Venice and Rome, is informed by a noble Venetian, in these words:  
THe Church of Rome was reverenced by us in that manner, which was fitting for Christ's lawful Spouse. But she corresponding with little gratitude, hath not only oftentimes conspired our ruin, but at last hath thrown out of doors the monument of our services, which have been proclaimed to the world for so many ages, by the trump of fame, by the true narration of Historians, and approved in public eulogies by all her precedent Bishops. This lion can hardly endure to have that glory eclipsed, which was always the food of his generous thoughts: And it seems very strange to us, that Venice having rescued a fugitive Pope, and placed him in his lost chair, with the expense of so much Venetian gold and blood, the memory of this high desert should be now thrust out of Rome. Yet the republic being very unwilling that any incongruity should arise twixt her, & the Roman Church, consented that the crown of France should be umpire of the difference. But Vrban the eight, since he differeth so much from Peter, will not confess when he denies the truth; Per le voci del Gallo. But persevering in an obstinate opinion, not to restore the elegy, is contented by a foolish Capricio of his own, to usurp this glorious attestation for the Church, that she was ever served by Princes of all sorts: So that ancient inscription which was seen registered in the Vatican, as a Monument of ecclesiastical gratitude towards Venice, that which time itself could not deface all this while, the Barberini have annihilated at last, because peradventure that having banished all virtue from Rome, it displeaseth them to see gratitude lodged under the roof of their House: Or rather, because the Barberini do not hold themselves beholden for those services, that the Church received from St. Mark, because they are more her Betrayers, than Governors. In the interim, we cannot but be sensible of this ingratitude; yet we comfort ourselves, to see, that the Pope's disaffection hath no means to do us any hurt, that is able to extend itself further than the walls of his own House.   

SECT. X.  
Saint Paul being departed from Venice, resolves to go towards the State of the Church, and so embarks for Ancona. In his Voyage he is accompanied with a subject of the Church, who after a long absence returned to see his Parents, Saint Paul asking him of his being, and the cause of his so long exile, declared his miseries in this manner:  
I Was born a subject under the State of the Church, and that's enough, O good friar, to pronounce me unhappy. The Civil Government administered in my Country by ecclesiastics, the Authority abused by them that govern, and custom degenerating daily into cruelty and rapine, have made the subjection insupportable, and the lives of those most miserable, who live under the temporal sceptre of the Roman ecclesiastics. My voice cannot sufficiently, express the corruption of their government. Let every one comprehend by the Tyranny they do exercise abroad, what they do at home. I was enforced to forsake my House for a Tax imposed upon me for living well. This Tax is a new way of confiscating for every light occasion. When a rich young man is discovered by greennes of age, and heat of blood, to be prone to any lightness; presently comes a new Edict, which will make him lie under a gross sum of money. Herby it comes often to pass, that a small fillip doth, equal murder, and words are as dangerous as deeds: For all comes under the title of transgression, though the fault be oftentimes be no otherwise than a slip of youthful lightness. Furthermore, the Ministers which govern our State of Rome, under colour of zeal to our salvation, are wont to send often certain catchpoles, to search mean blind places and Cottages, to see whether any subject cohabit with a concubine: Every thing lies under the curiosity of the prowling eyes, and insolent hands of these Ragamuffins I will say no more than this, that under the dominion of other Princes, the Jews are more gently used, than we are under the regiment of ecclesiastics. Nor is it a wonder for some ecclesiastics of our times, are haply greater enemies to the Gospel of Christ, than some Christians are to the Talmud of the Hebrews.   

SECT. XI.  
The Ship that carried Saint Paul towards Ancona, happens by distress of weather, and contrary winds, to be beaten upon the Coasts of Dalmatia, and striking into Ragusi, Saint Paul meets there with a Maronit Passenger, who some few weeks before had come from Rome, Saint Paul begins to mingle speech with him, and asks him of his Country, and the motives that induced him to come to Italy, ●nd what opinion he had formed within himself of Rome, whereunto he thus answers:  
MY Country is Armenia, and my Religion is the Christian; the cause which brought me to Italy, was no other than a desire to learn the true Tenets of that Catholic doctrine, which in our Regions is adulterated with such a multiplicity of Sects, that they confound one another.  
The eleventh year is now come almost about, that I have breathed under the Climes of Europe, and I sojourned most in Rome, being led thither by Fame, which sometimes useth to represent things otherwise than they are in their own Essence. I imagined within myself that City to be she, who as she pretends, so she had deserved, to be the head of all Christian people, as being the school of sanctity, and pattern of all innocence. And truly at first sight, I thought I was not awhit deceived by any extern appearance, which oftentimes doth dazzle and enchant the eyes of the simple. The magnificence of her Temples, the great▪ number of pardons, such a confluence of people flocking to Church, and to the visit of holy places imprinted within me such an opinion of the Roman piety; that when afterwards, I fell to observe the lives and luxury of the Cardinals (little compatible with the doctrine of Christ) I ascribed the cause of my mistake rather to mine own ignorance, than to want of Religion in others. But when I seriously descended into myself, I thought I was not born sencele. Process of time, and mature reflections made me discern afterwards, that the Roman Religion consisted most in Ceremonies of exterior worship, which were it properly defined, might be called, a kind of practice of life in the smaller sort, and an hypocrisy in the greater: For the rest, every action being judiciously examined, you will find it tending to objects of private interest, and temporal benefit. Profit and delight are the two Poles, whereon the Firmament of Roman designs doth wheel about. If Christ and his Law be embraced, it is not embraced for the true final end, but as means to compass some terrene business, which transformed me to wonder, while I observed, how much Christ was vilified amongst the Romans, considering how much he serves their turn for the increase of their temporal interests. You shall find all vices reduced in this City, as to their proper centre, and which is worse, blanched over with specious titles of holiness. Their pomp appears under the name of Church- decorum, their ambition under the title of Majesty, their tyranny under the semblance of zeal: Nay, most scandalous lusts are brought into the Houses of the greater sort, under the mantle of spiritual recreations.  
Adulation hath founded here her Palace, for you shall hear it preached most impudently, that the Pope cannot err, notwithstanding, that his actions are the very tops of error. Tell me, O reverend friar, if the Pope cannot err, wherefore are their Decrees and Ordinances of counsels instituted? 'Twere enough for every one to be regulated by his will only, without importuning any Synod, or attending any rules from the universal consent of Christianity. But to unbowel unto you my true meaning, I hold that the ecclesiastics now that they see, they cannot fit the customs of the Pope to the Laws, they procure to fit the Laws to his Customs. God furgive them, who fomenting a parasitical doctrine, introduce so many abuses to God's House, so frontless and void of shame; These being dandled with ambition, have transported Saint Peter's Seat from caves, to thrones of gold. These being carried away with avarice, do declare this magnificence to be necessary for the dignity of the Church, together with those worldly dominions, so expressly forbidden by Christ. Poor Church, to what a case art thou reduced! The time was, when the Clergy were reverenced for the sanctity of their lives. for the profoundness of their learning, for the fame of their miracles. Now they raise to themselves respect by worldly rule and greatness, for nothing else makes them to be reverenced in these days. But to compass this mundangrandeur, which is founded most commonly upon the basis of gold, what unlawful path is not trodden? what iniquity is not praetised? The Law of Christ being turned by the ministry of the Romans; to be a Law of ruin and rapine. There is no action exercised in the Roman Church, but you shall find it conjoined with the interests of earthly emolument. O how deplorable are these times, were they paralleled with those of the Ancients, yea, when the world was deprived of Evangelical Light. Then, amongst the Pagans, if an Alexander rise up, who with an immense kind of cupidity snatched at every thing, Nature who is a friend to Counterpoises, created a Pholosopher, who glorying in his poverty, contemned the possession of all mundane greatness. But now amongst the Christians, if a Pope starts up, which with insatiable appetit goes about to grapple all, we do not find that virtue hath that force as to dispose any ecclesiastic, to show a counter example of that poverty which is commanded him by Heaven. Good friar, if you have ever been in the dominions of the Church, you will be astonished at such abominations, wherewith the worship of God is daily profaned.  
Moreover, you shall hear nothing else preached in the Pulpits but Paradoxes, the delight, not the utility of souls being the scope of their matter; And so the ears being tickled with this doctrine, the collections use to be greater, which under the name of alms is afterwards drawn from the hands of the Auditors. But their sacrilegious greediness stops not here, you shall often see many lame miracles published for gain: You shall often see a number of those inspired Fathers use certain acts of conjuraration, rather, to drain money out of the purse, then to cast Devils out of the body: You shall see sometimes many neglected Images, making themselves miraculous upon a sudden, to enrich the ecclesiastic Possessors, deluding by this trick the simplicity of those who hold, that the virtue of doing miracles being lost in men, is retired now into Statues and Pictures. In sum, the abuses are so many which are introduced by the avarice, and rapacity of the Romans, that I prognosticat, that that appearance of Religion will be quite extinguished ere it be long, and faith itself also as much as remains; for I have observed, that Christ did not live long upon Earth, when he was put between thieves. there is an opinion that is current amongst some Theologues, that when the Host begins to moulder, the divine presence departs immediately from the Eucharist: Now, if Christ cannot stay, no not the least moment in corrupted bread, how shall we think he can abide to stay amongst a corrupt people? Friend, if your salvation be dear to you, turn face about, and never go to Rome; cast yourself rather upon the remotest shores of India, whither they say all virtue and Religion is retired, perhaps to be the further off distant from the Roman vices. One cannot sojourn in this City, without endangering the Christian faith. Take example by me, who being come from amongst the Mahometans, to learn how to lead the life of a Catholic, do now go away hence with strange kind of confused imperfect thoughts to turn Turk.   

SECT. XII.  
The Sea being calmed, Saint Paul makes sail, and arrives at Ancona, whence he goes to Loretto, and while he passed in a friars weed hard by a Village, he was earnestly called in to confess a Cardinal that was a dying: He goes in, and hears the confession he made expressed in the words following:  
FAther, I feel the pangs of death come upon me, God summons me to satisfy the debt of human frailty. My soul finding herself in these extremes, trembleth to appear before the face of God, in regard she is so full of mundane spots. It is your function, to help me to wash them off, while these eyes of mine shall aford you tears, & this panting spirit, though struggling with the assaults of death, shall endeavour to declare unto you in short periods the sum total of all my offences passed.  
Know then, that I was born to a poor fortune, but Nature, who hath also her portion of goods in this World to dispense among Mortals, was pleased to endow this body with such Prerogatives, that my parents might well formalize some hopes within themselves of my greater advancement at Rome. Being grown up to twelve years, devoting myself not to God, but to ambition, they clothed me with the habit of an ecclesiastic, and to stablish the foundation of their hopes the better, they applied me to the service of a Cardinal: where the end is crooked, the means tending to that end, can hardly prosper. Hence comes it to pass, that now adays in Rome, to arrive to the pervers ends of their designs, they do not use for means, learning and virtue, the effects of a true heavenly vocation; but courtship and flattery, which are the base parts of that interest, that hath an eye always to the worldly advantage of one's self. I applied my particular study to be a proficient in the garb and fashions of the Court, which is no other thing, then to devote one's person to any pleasure of the great ones. He who confesseth, must conceal nothing, but be pleased, O Father, to comprehend in your imagination all wherein an engaged, and well respected youth may sin, and suppose it in me, and so my feeble tongue shall be exempted from the labour of long narrations. Only this I tell you, that I knew how to gain the entire affection of the prelate, my Protector, and he for my sake was not ill looked upon at Court. Pensions did reign upon my person, which made me wonder at that which the Ancients write, that Jove should metamorphose himself into a shower of gold only for Danae, when he converts himself so, more often for Ganimeds. This my youthful age was free from those passions, which use ordinarily to transport the minds of young men, viz. to love women: I do not deny to have tried it, and I suddenly left it off, it seeming to me very strange, that I should pray, who was used to be prayed unto; but I continued not long in that state▪ my humour altered with my age, than I entangled myself in feminine love, and in a short space I tried what was adultery, fornication, and incest: In the mean time, I arrived to that age which is capable of Priesthood, then taking Orders▪ I lived awhile retired within myself, being persuaded to a moderation of life, by that Synderesis, that touch of conscience, which comes sometimes by nature, & teacheth some sort of respect to be had to such a Sacrament: But at the end, too much familiarity turned to contempt; for whereas at first, I began to sin with some scruple, those scruples quickly flew away from my conscience, And so I came to such a reprobat sense, that fornication, rebellion of the heart, and and celebrating of the mass, was in my person but the act of one hour. Father, 'twas no Sacrament, 'twas a devil that then entered into my soul, when I took the character of a Priest: It was an infernal spirit that persuaded me not to fear that Christ which was daily to pass through my hands: I found myself immediately disposed to every wickedness: And whereas at first, no other affection molested me, but that of lust, me thought, that all vices assailed me in a moment: Nor is it to be wondered at; for if Judas found himself disposed to betray Christ after he had taken the sop unworthily, though but once, much more must it be supposed, that those impious Priests must be inclinable to all motion of profaneness, who every day receive the sacramentated Redeemer, peradventure more unworthily than Judas: And covetousness came to be my inseparable companions, fomented chiefly by occasion of that command and authority I began to get in the state of the Church; where while I exercised the office of a shepherd, I learned quickly the art to shear my sheep close: All that belonged to the subject, was created, me thought, by nature for the service of my affections; my favours were still exposed to the highest offerer; nor did I ever refuse a present from any hand; I did wonder at the custom of the Priests of the old Testament, which rejected many oblations, as unworthy for the saciifice, and so concluded within myself, that because the times and laws were altered, the Priests of the new Testament ought to receive any thing offered them. But this was the least; for if the Parishioner did not do it voluntarily, I found ways to snatch it from them.  
I remember, that amongst other passages, taking occasion once to visit a Gentleman, who was within the compass of my jurisdiction, I observed in his house some pictures of good value, and giving him an inkling of my desire, he with many humble compliments answered, that he would be very unwilling to dispossess himself of them; I kept this denial in my breast, and having traced a way, by means of the holy Inquisition, to clap him in prison, he presented unto me those Pictures, that he might only be removed to a gentler gaol; and afterwards, for his full liberty, he was forced to suffer the better part of his Estate to be confiscated. But, feariug that by his appeal to Rome, this act of mine might be too narrowly winnowed, and so I might run a hazard of the precipitation of my fortunes not yet so firmly grounded, to secure myself from afterclaps, I called him to me, and rebuking him for his course carriage towards me at first, it made me, by right of that incumbency I held over him, to reform all misdemeanours, to teach him how to comply with Church-Governors for the future. In fine, for the reparation of his losses passed, I made him a friendly promise, to point him out a way how he might be made capable to wear an ecclesiastic habit, and so ascend to the dignity of a prelate; for they under the Roman State, amongst the multitudes of their miseries, have no other comfort but this, that they may easily arrive to such a condition as may enable them to revenge upon some others the wrongs they receive themselves.  
By these means I knew how to feather my nest so well, that I returned afterwards to Rome, to live in the lustre of a conspicuous prelate, by introducing into my house the wonted pomp and excess of the old Romans▪ I paralleled any other in ornament of rich hangings, of magnificent Coaches, in number of Grooms and Laquays, and specially, in multitude of Courtiers, and gelded musicians; The greatness of Rome being ambitious to show herself barbarous, yea, in the pomp of Eunuchs. Eleven youths did undergo the martyrdom of Origen, of purpose to devote themselves to the luxury of my pleasures: Poor boys, by what a strange effect doth the lusts of others make you chaste! While I did lead this splendid life, the Cardinal, my Protector, came to the popedom. By this exaltation, my hopes soared very high, nor did there much time pass, when I saw my person, being a creature of the Popes, advanced to the dignity of the Hat; so I mounted to the degree of Cardinal, wherein I stand now. Now if my voice had strength to unmask every particular thing, you would be struck with amazement, to discover a life so impious in the persons of them who glory in the title of Christ's Disciples. I'll tell you in a word, that from the time I obtained the Cardinalship, I never kept Lent, I never recited my hours, I never confessed to God, but now, in these extreme agonies of my sickness: Such being the custom almost of all Cardinals, who finding themselves in a posture to aspire to the keys of Heaven, do think perchance to be able one day to find a way to enter there, without any necessity of good works. But woe is me, I perceive now to have deviated from the way of Heaven; I discern too well by the light of divine grace (which knows not by what excess of mercy may please to save me for all this) that to lead an ecclesiastical life, as is now accustomed, is nothing at all to live like a Christian: But if Pagans, yea Atheists perceiving their own errors, have hopes to be saved, why should I despair? This is the only argument of my hopes, although I think the salvation of an infidel more easy, then that of a perverse Christian; because my soul finds at this very moment, that the understanding is more easily illuminated, than the will humbled and rectified, being too tenacious of her delights in those pleasures, which she must now relinquish with the Hat,  
But Father, my spirit fails me, give me an absolution, for I feel myself upon point of expiring.   

SECT. XIII.  
Saint Paul having comforted the dying Cardinal▪ goes to Loretto, where he is detained some days by the rain, there he falls into the friendship of a Minister of Savoy, who returned from Rome, with a dispensation obtained for a marriage twixt the Prince Cardinal Maurice, and the Princess his Nee●●, and being questioned about it, he makes that following relation:  
THere are not many years, that the Houseof Savoy hath complied according to the custom of Princes, with the ambition of the Court of Rome, by receiving a Cardinal's Hat in the person of Prince Maurice, not by way of vocation, that he should have this for an ecclesiastical life, but to secure the posterity of the elder brother, from all aspirings, and 〈◊〉▪ jealousies and dangers. This Prince than did frame his Customs suitable to the life that he had proposed to himself, and to shun the better the troubles of those warlike spirits, which use to be naturally of his race, he resolved to retire himself to Rome, esteeming this City the rendezvous of repose, and centre of tranquillity, for all churchmen. Poor Prince, he was herein mightily deceived, for he was put to suffer such terms of incivillity from the indiscretions of the Barberini, that oftentimes he repented to have underlayed the decorum of his nativity, to the handling of persons so meanly born. The ill satisfaction which he received happened every day, so that one time breathing out his passions unto me, he said thus: I cannot but blame the Roman Church, because she useth to confer the Papacy most commonly upon men, that for the obscurity of their birth, cannot adapt themselves to treat with Princes: whereunto I answered, you cannot blame the Church, while she follows the institutions of Christ, who conferred the ministry of the Apostleship upon people of the meanest rank: But they rather are to be blamed, who with the ministry of the Apostleship, receive no more that holy Spirit, which at other times did sanctify and indoctrinat poor fishermen in the art of catching the benevolence of Princes, and the affections of whole entire Provinces. So I answered. But the distastes of this Prince required further satisfaction; A fancy took him at last to return to Savoy, where being come, he found the Court so rent into faction, by the domestic grudges betwixt the brother Tomaso, the x Mother, and the Tutres of the pupil Duke, that he concluded within himself, that some Princes may be born never to find peace. He was constrained, not being able to stand neutral, to declare himself for the brother's side, whereupon he obtained the government of the most important County of Nizza.  
Many accidents well known to the world fell out since, from the disunion of this cousin's blood, the interesses of two Crowns, now in Enmity interposing, when the Stars changing their Aspects, turned discord into love, and hatred into union. Some sparks of amorous complacency began to kindle in the breast of the Prince Cardinal towards the tender person of his niece; And he was solicited so far, that at last he resolved to renounce the hat, to get her for his Spouse; Nor did the regards of affinity of blood, or of disparity of years oppose this resolution; because as the one was held feasible in Rome, though with some expense: so the other did not fall under any consideration amongst them, who with the eye of prudence and policy foresee the benefit which will arise out of this marriage, to settle the peace of Savoy. Matters then being brought to such terms, I, an ancient servant of the House, was employed to Rome, as a Messenger of the Renunciation, and a procurer of the Dispensation, which having obtained with more facility, and less charge than I could expect, I determined at my return, to pass by this holy place, to give Heaven thanks for the successful issue of my negotiation, and for the consolation which I reap by the peace of others. But methinks, O Reverend Father; to see you listen to this story with too austere a look, as if you judged it strange for a Cardinal of the holy Church to renounce the Hat, to marry with his own niece. Father, excuse me, if you were versed in the practices of Rome, you would thank the divine providence, and ascribe to an effect transcending human virtue, that that Cardinal's Hat did not infuse into Prince Maurice his head worse affections than these.   

SECT. XIV.  
Saint Paul directs his course from Loretto to Rome: In his lodging by the way, he overhears two persons reasoning one with the other, in this manner:  
FRiend, you afflict yourself too much for the prohibition which was lately made of your Books in Rome, if laying aside the heat of passion, you will lend your ears to my words, I shall perchance make you know, that, as the times are, a more desiderable fortune could not befall the pains of your pen, nor a greater glory to the sweat of your wit.  
The title of prohibition, considered in its own essence, is not as every one imagines, either shameful or infamous; for were it so, the Tree of Life which was prohibited to our first Parents, and the terrestrial Paradise which was prohibited to all mankind, should partake of the infamy and shame; As also the holy scripture vulgarized, which is prohibited to the simple, and certain relics which are prohibited to all profane hands. In sum, all those things which are prohibited, either by nature, or by the Law, to our appetit or desires, should be infamous: He is deceived who breathes with such an opinion; for prohibition of itself can bring with it, neither honour nor dishonour; but he that considers this point seriously, will find that 'tis not the prohibition, but the cause of it that renders a man glorious or infamous; therefore it behooves you to know why the Court of Rome hath prohibited your Books, and then to frame a judgement, whither such a prohibition may bring you, in the opinion of men of sound understanding, either discredit, or a good name, and so either affliction, or contentment.  
The causes have been divers, why Rome hath accustomed from time to time to prohibit Books; The most ancient causes were, a zeal to preserve the purity of Religion, and a care that the lives of Christians should not be corrupted with those doctrines, that an ill Author may suggest: The modern causes are, an aversion that some great ones have, that their vices should be reprehended, and exposed to public censure. He that first left the ancient use of the Cane, to bring in the quill, did, in my judgement mysteriously allude, that as it is natural to the quill to fly freely up and down; so the conceits that go along with it, should partake of the same liberty. That quill which falls upon the dunghill of some base respect, falls from its own natural prerogative; Nor can that Author be ever famous, who with an opinion enslaved to the sense of another, discovers himself to have servile intellectuals. But tell me Rome, if an Author be a liar, what greater infamy and punishment can befall him, then that his lies be published to the world: If he write Truth, why should that Truth be kept from the eyes of the people? We read that Christ did open the eyes of the blind; but we do not read, that he ever made anybody blind to bring him to Heaven. But shall I tell you my opinion, the ecclesiastics have wished all men blind, since their vices have grown so visible.   

SECT. XV.  
Saint Paul arrives at Rome, at the gates whereof he meets with an angel standing very melancholy, and he was the guardian angel of Urban the eight, he makes himself known to the angel, and expostulates with him, why he had abandoned the care of the Pope's person, whereunto the Angel makes this answer:  
I Stand here, O holy Paul, to guard the gates of this City, because it is not in my power any longer to preserve the soul of Vrban: It is impossible to bridle his capriccios, nor can any angelical strength do it; I having tried all means imaginable to reduce him to the way of reason, but all in vain; I will not expose to scorn any longer the divine inspirations, so I intend to take my flight to Heaven, to give God an exact account of the deviations of this soul, to supplicat afterwards his divine benignity, that he will be pleased to disburden me of the weight of so heavy a charge, which hath in a manner perturbed the whole peace of my angelical state. It is a great happiness for holy Paul to be made an angel; but he that knew, how heavy the Ministry of guarding human souls, wherein we Angels are employed, falls out sometimes, specially when we encounter refractory humours in a soul, as in that of Vrban the eight, he would peradventure esteem the happiness of man to be more, who having traveled but one age only in this lower world, goes afterwards to enjoy, without any disturbance, the repose of Heaven. Nor do I repine at the state of others; but you well know, that he must needs be somewhat moved, who sees he cannot serve his own Lord in such a manner as he desires. You who have had the incumbency to instruct people, and convert whole Nations, know it by experience, how uncouth it is, to observe the humours of men. And now that you have understood the grounds of my grievances, tell me freely whither I complain without cause, for perchance God hath sent you hither, either to correct me, or comfort me.  
The twentieth year runs now, that Vrban the eight holds the Papacy, whence one may easily calculat how few years of his life are left behind, if it be true what is commonly spoken, that no Pope shall see the days of Peter. But I, if I may unfold my own thoughts, do believe, that he who spoke those words, seemed to prophesy, that none shall see the Church of God in that state of Christian perfection, as it was in the days of Peter: But be it as it will, the more years come on, the faster every man runs headlong to that pit, which is the centre where all Mortals terminat their course, being drawn down by the weight of that earth whereof humanity is composed. Most commonly old men, when they come to such a period of years, use to check within themselves those spirits which in their youth were used to lash out into a thousand inordinat passions, endeavouring, being now as it were abandoned of the world, to acquire unto themselves by means of a true repentance some sort of shelter in the Sanctuary of divine grace, which at all times is ready to receive those that are forlorn. Be astonished, O holy Paul! Vrban the eight the older he grows, the more loose he leaves the reins to his own senses, and the nearer he approacheth to death, the further he is from good operations: He excessively loves the pleasure of his nephews, nor doth he operat any thing, but what aims at their interests. He never reflects upon the incumbency of his charge, and if at any time some flying thought represents unto him his own duty, he discerneth well, that a kind of relation passeth twixt the Papacy, and his person; but he flattereth himself with this fond conceit, that the Papacy is more bound to serve his person, than his person the Papacy. He detests in the extreme the memory of his excesses, the most effectual means that the guarding Angels use to tame the proudest souls. He will not as much as think on death, or if sometimes he is brought to think on't, by converting the physic into poison, he applies his cogitation presently, in ruminating how he may aggrandise his House before lie goes. If I should tell you how often I found him chymerising within himself, how he might make it possible to render the popedom elective, and to depend no more upon the Consistory, but solely upon the person regnant, that he might establish it in his posterity, you would be amazed at those extravagant imaginations, that often possess the mind, even of the Vicar of Christ. But would God were pleased, that such wishes did terminat altogether in the vanity of the design. They end commonly in more practicable resolutions, to drain the patrimony of Saint Peter, for to enrich their own Houses with the spoils of the holy Church. But the avidity of Vrban stops not here. He little esteems the millions of gold purloined from the Altar, to leave his Nephews the possession of an independent principality, where they may lay up the unsecured trophies of their own rapines. There was was ever yet in the world a greater number of those, who wish to be Princes, than Principalities themselves. Hence it comes, that to purchase these from the tenacious hands of others, there must be force necessarily used, because hardly any reasons can be found which may persuade the mind of man to lay down voluntarily the right of a free dominion, which makes Vrban the eight, being transported by his passions, to machinate violent means for to invest his Nephews in another Prince's Estate.  
I could tell you some further designs and fury of his. He accounts often upon the kingdom of Naples, but he finds the Enterprise to be fuller of desire, than hopes: He thinks upon the Duchy of Milan, lending his ear unto the glozing offers of some Minister of a Tramontane Crown; but he dares not trust to that, for if others should intervene, he cannot leave all to the Barberini. He fixes his eyes upon Lucca, but perceiving it a petty State, he doubts whether the benefit will countervail the charge. He hath a month's mind to Mirandola, but being feuditary to the Empire, and a place that breeds some jealousy twixt the neighbouring Princes, he is afraid to draw Germany or Lombardy on his back; Lastly, he turns his eyes to Parma, and this enterprise being made less difficult by the advantage of some pretences, he purposes to deprive the poor Duke (beginning with Castro) of all his possessions. I put him in mind how much it did misbecome Bishops, and other prelates of the holy Church, who make profession of a life differing from swordmen, to change the Crosier into Musket-rests, Rockets into Corslets, and their mitres to murrions. I put before his eyes, the scandal that would redound to all Christendom thereby, the scorn that Infidels would couceive of it, & the danger the Church would incur, foretold by our Saviour, who positively warneth, That every kingdom divided in itself bathe its dissolution near at band: But it is to beat the air, to tell Vrban of all this, which hath every thing for his aim, but the indemnity of the Church. Finding that these arguments were of little force, I applied unto him the spur of nature, alleging, that the events of war were dubious and dangerous, to raise in him thereby some apprehensions of fear, which commonly takes place in old men's breasts: But nature could prevail little, reason less, and the inspiration of an angel nothing at all over the hair-brained humours of Vrban.  
He that now entreth Rome, sees a Pope turned Armiger, now in his decrepit times, one that takes up arms then, when he should meditat how to lay down his life to nature; And which his worse, he thinks all this to be according to the dictamen of reason, so that Vrban the eight never doth that which he believes, but believes in that which he doth, insomuch that at the same time, when he tears Italy to pieces, and snatcheth the State of another, he publisheth his actions to be right, his intentions holy, and that all tends to the service of God, and the object of good, as if the formality of good in his Idea, were different from that, it is in the opinion of all other men. But I omit many Extravagances wherewith this capricious soul hath abused my last patience. Once he settled a resolution within himself, not to give any satisfaction at all to the Princes of Christendom, notwithstanding, that I often put him in mind, that this was the basis whereon was founded the conservation of the Christian obedience. Another time he resolved to create no more Cardinals, it may be to merit the more of the Church of God, by abolishing so perverse a generation; but he repented himself afterwards of this, for no other reason, but because I opposed him in this resolution. If a tutelar angel can suffer greater contempts, tell me, O thou Apostle of God.  
I find that the reputation of angelical custody, is too much engaged in continuing to stand about him thus. Therefore in despair of his amendment, I have given over all care of his person, that I should not delay my return to Heaven.   

SECT. XVI.  
Saint Paul having understood the complaints of the Tutelar angel of Urban the eight, enters Rome, where he attends the perfecting of the process, but an accident befell him, which enforced him to fly, as he was going along, another angel comes in his way, whom he encounters with these expressions:  
YOu come, O heavenly Messenger, peradventure to charge me from his divine Majesty, that I should avoid Rome. Behold, how I have left her already before your coming; for divine inspirations forerun the very flight of Angels. But now that I am come out of Rome, let us repose awhile, and I will relate unto you the unexpected cause of my hasty departure.  
You know already, O angel of God, that I was sent from Heaven to Earth to hear the complaints of Mortals, and to form a process against this adulterous and naughty Spouse. I lighted to this purpose in many places, where having fully understood by all degrees of people her dissolute deportments, to confirm with my own eyes what came from other tongues, I resolved at last to come to the City of Rome itself. I passed too and fro at first in the froc of a friar; There, as I went through a little blind Hamlet, I was called in to confess a dying Cardinal; which gave me warning, that the habit descrying me to be a religious person, 'twas likely, that entering so to Rome, I might (according to the custom) be questioned for the Patent of my Orders, or the licence of my superiors; I hereupon, to evade the telling of any lie, held it expedient to lay down the Froc, and take my sword. So I came into Rome, intending to lodge in some Convent of friars, who being used to thrust themselves into worldly affairs, more than the Seculars themselves, I thought I could there very leisurely have a free and exact information of all things, specially, because the freedom of speech is retired now into cloisters for more security, in regard of the extreme rigor which is used to punish those who speak any thing against the Court. The Monastery where I was lodged, was famous for the study of Letters, and so it was frequented by many learned men; (But the greatest concourse was of strangers, who so abound in Rome of all Nations) where desiring to know what conceit Forreners had of that Church, I disputed often upon some points of Religion. There happened to come thither a Turk, rather to hear, as I imagine, the noise of the disputation, and see fashions, then to inform his judgement; so I asked him his opinion of Christian Religion, whereunto beyond all expectation, he answered thus:  
Amongst the Turks it is held for certain, that God doth favour those people most, where he is truly adored, so, from the prosperity of the Turkish Empire, we infer, that our faith is good, and the observance of it not displeasing to God. Touching the Christian Religion, we have an opinion, that she was not naught, until she was adulterated, and made nought by Christians themselves. But in the state she is now in in this City, we believe her to be abominable to God Almighty, specially, since we see that of late years she goes annichilating, and mouldering away by little and little, by her own inward and endless discords. Such was the conclusion of the Turk, which made me, I confess, to marvel not a little, while I observed, that even those who profess not much knowledge, can deduce from far fetched Principles, consequences so near the truth. Having had his opinion, I went on in making a further scrutiny, and I fell to expostulate with a Greek, who was used to repair to Rome for the opportunity of studying in Clementin college, who answered to my interrogatories thus:  
The Roman and Greek Churches are Sisters issued from one Father: But the Greek is the first born, and I know not by what wiles the Roman came to take away her birthright. For this cause they live in most grievous disgusts one with the other: But the one enjoys the possession of all her paternal goods, whereas the other lives as Esau did; excluded, and under the dominion of another. Touching the particular customs of the Roman Church, I say nothing; for he that censures her in this City, shows he knows not his own danger, and he who approves her carriage, understands not the Law of Christ. With such words the Greek satisfied my demands. As touching the opportunity which was offered me, to mingle speech with a Frenchman upon the same subject, I understood his conceit thus:  
The name of the Roman Church is reverenced by a great part of the kingdom of France; but the wisdom of our Governors hath never permitted the Pope to extend that excess of pre-dominion beyond the Alps, which he doth exercise in Italy, for our policy is supported by particular Gallican Rites: And the reason is, because the French being naturally impatient, and now that almost half France (to withdraw itself from under the Roman yoke) is infected with heresy, certainly if the Pope should exercise upon the consciences of that spritfull people the tyranny he doth exercise in Italy, the rest of that great kingdom would fall from him quite. Such were the expressions of the Frenchman, which did stir in me a curiosity by way of opposition, to hear what the Spaniard would say. Nor was it difficult for me to obtain my desire, by meeting with a Nobleman of Sevill, who frequenting the same Convent, I entered into his friendship, and he rendered me satisfied by such discourse.  
Friend, to serve you, I will speak, beyond my custom of this Nation, with all ingenuity of heart: The reverence which the Spaniards do profess to the Roman Church, may be considered in two manners, inward and outward. If you ask me of the inward reverence, suppose it to be not unlike that of other people, who have full knowledge of her customs; (The Spaniards being of a genius apt to esteem things as they are in value) But if you ask me of the outward reverence, know, that the Spanish Nation in extern appearance show themselves very observant of the Roman Church, because, that having found her always most partial to the interests of their Crowns, they hold themselves obliged by terms of gratitude to correspond with her at least in outward observance. My King knows well how available for the depressing of the suspected greatness of his Subjects hath been the pretext of the holy Inquisition: He lives mindful of that promptitude showed in the Court of Rome, to deny an absolution to the House of Borbon, until he had conformed itself to the Austrian satisfaction; And lastly, he knows how much to this very hour, the pragmatical Jesuits have served him to dilate in every part, with their own advantage, the bounds of the Castilian Empire; So that in contemplation of all these respects, the Spaniards hold themselves obliged to reverence the Roman Church, in exterior appearance at least, though she were far worse than she is.  
Here the Spaniard did terminat his period, while my diligence, which desisted not to procure all punctual advertisements, brought me to discourse with an Englishman, who gave this modest answer:  
Sir, I am declared an Enemy of the Roman Church, therefore my words, I presume, can gain no credit with you, but if you desire to know what respects this Church finds Northward, read our Doctors, and perchance your curiosity will be fully satisfied.  
Thus, O angel of God, I endeavoured in Rome to bring to perfection the process which was committed ●o my charge against the adultress Spouse; And passing one morning by a Church, where they were casting out a devil, I went in, because of the noise, and then the ill spirit knew my person, and began to cry out, her's Saint Paul, her's Saint Paul; Truly, he is come in an ill time from Heaven, to view the state of that Church for which he shed so much sweat: Good Saint, what motives brought him to this lower world? Was it to see how his labours fructified? Ah, the pure grains of that doctrine which his Eloquence sowed in the Vineyard of the Lord, are turned to tares, and become food for ravenous birds, such as these are, who stand about me now, to disconjure me with their hideous noise. Upon this cry, the Priests began to fix their looks upon me, whereupon, fearing to be discovered, I softly retired; but the words took such impressions in the mind of the Exorcist, that he did conjure the spirit by violent threats to manifest who I was, who, not being able to resist the violence, confessed I was Saint Paul, who by resumption of human shape (he knew not why) wandered now upon earth. The Priest had no sooner knowledge hereof, but he presently found means to give notice to the Pope; A little after, my lodging being found out by Spies (Whereof the● are a multitude in Rome) I suddenly perceived a Courtier making towards me, and breaking into these words: O holy Paul, in the name of Vrban the eight, I come to do you reverence; He is well informed of the condition of your being here; He earnestly desires that you would please to favour his House with your presence, for he is ambitious to have a stranger of so high a quality for his guest. The Courtier, O angel of God, spoke to me thus in very proper phrase; for in these times, Saints use to be called Strangers in the State ecclesiastic; whither I was astonished or no, to see myself thus surprised and discovered, judge you; I thanked his Beatitude in the best manner I could, for his courteous offer, and excused myself not to be able to receive that honour, in regard I was of necessity to depart from Rome within a few hours; when I had dis-intangled myself thus from the Courtier, I called my thoughts to counsel, and feeling, that my heart did presage me some sinister accident, I resolved upon flight; And I was gone but few paces further, when the same Courtier came again, and told me, thus: Vrban the eight doth remand me to you, O holy Paul, to second his first invitation, but if in case you are resolved not to grace his Palace with your presence, I have order to propose another request to you: In your Epistles we read, O Apostle of God, certain passages which manifestly contradict the humours of our holy Father, Vrban the eight, he prays you to mend them, because it is not fitting that Paul should gainsay the will of Peter's Successor; And if you desire to know which are those passages, one amongst the rest is, that, Let every soul be subject to the higher powers. Vrban the eight would, that from this so universal a proposition, the souls of Popes should be exempted; He thinking it not fitting, that the Popes should be subordinat to any other Law, but that of their own affections and fancy, for so their actions should not be censured by every senseless man, as they are ever and anon now adays: His holiness also much desires, that these words be utterly expunged, which assigning to every Bishop in his own incumbencies, do speak in particular. Diaconos habeant non turpe lucrum facientes, Let them have Deacons not given to base lucre. These periods displease in a high measure Vrban the eight, for he of necessity must have about him his Nephew-Cardinals. Here the Courtier stopped, when I poor Paul fell to discourse with myself thus: See, thou art in danger to be entrapped, notwithstanding that thou hast been confirmed in the state of grace, but what could be expected less in Rome? perceiving at last that he attended no answer, I put myself to reason with him thus: O papal Messenger, the business which you propound to me, is of no light moment; for he who is tender of his own repute, cannot be easily induced to unsay himself: You know that my doctrine hath run through the world till this day without alteration, Now what will people say to see it now differ from times passed! And who will not persuade himself, that the alteration proceeds rather from the malignity of some convicted heretic, than from Paul's pen. Moreover, to what purpose will it be to vary apostolical doctrines, when the Popes, without any regard to them, do operat still according to their own fancies? But now, that his beatitude doth desire this superfluous alteration, I will not fail to serve him in the best manner that God shall inspire me. The Courtier departed with this answer, which he took for a promise; but I, to reserve myself to execute what God had enjoined me, did immediately fly away from Rome, being warned from Heaven so to do. I was scarce out of the City, when I remembered to have left my sword behind, and being in suspense with myself, whether I should return to fetch it or no, I spy coming after me, one who was also a foreigner in the same Convent where I had lodged, and often showed me arguments of love, who coming near me, cried out, friend, be gone, be gone, I come after you of purpose to tell you, that you were scarce gone, but another Courtier came to seek you, and being informed of your flight, he carried news thereof to the Pope, and a little after the Pope himself came to your lodging, who finding not your person, took away your sword, saying in a kind of choler, that if Paul's pen refuse to serve me, his sword shall. This sword shall force Princes to bend and bow at my feet; This, this shall conserve Castro, subdue Parma, and show the world that there is no necessity of reason, where the edge of a slashing sword can make way.  
Giving a thousand thanks to my friend, who knew not what Paul, nor what sword the Pope spoke of, I took my leave of him, and continued my flight, being troubled in my thoughts, that my arms should be left in such a hand, which employs them to the service of such tyrannical affections to the universal scandal of Christianity. Nor knew I well what resolution to take.  
If it were possible, O angel of God, to bend him to the voice of the Almighty, I could wish you to go and inspire him to peace: But Vrban hath too too refractory a soul; therefore I hold it more expedient, that you would please to employ your inspirations amongst the Princes of Italy, to incite them to take out of his hand these arms, which were taken from me without reason, and are now drawn out against them without justice. To this end I have framed a Letter, addressed to the Italian Princes, whereunto I held it not much necessary to affix my name▪ because it is known already I am on Earth, and it is of this tenor.  

Saint Paul to the Christian PRINCES.  
URban the eight, O Princes, transported with the violence of an injust wrath, took possession of my sword, of purpose to make use of it against the quietness of your States: If you will not resolve to take it out of his hand, I do exhort you in the name of the Divine Majesty to do it, because it is not fit, that that that blade which is designed for the conversion of Infidels, should be stained in your blood; Nor let that idle scruple amuse you, that he is your shepherd, for the true shepherds do guide their flocks with gentle wands, not with weapons. Remember, that Isaak suffered himself to be slain by the hands of of his Father, to be sacrificed to GOD, not to the fury and passions of his Father. And Saint Peter left a fisher's knife behind him, to be used against Fish, which are not creatures of our Element, to intimat to the Church, that if at any time she takes up arms, she must employ them against Infidels, which living out of her fold, may be called animals of another Element. Encourage yourselves therefore by this counsel of mine, neither think ye the design difficult; for although Vrban seem furious, yet he that is not habituated to handle weapons, may easily let lose his hold. God inspire your hearts, and prosper your resolutions.  
This is the tenor, O angel of God, of this Letter, which I beseech you to carry (with your inspirations) to the hearts of Christian Princes. Ay, in the interim, before I return to Heaven, must go and visit Jerusalem, to kiss again that place, where the very inanimat stones being more grateful than men, keep yet fresh the memory of divine mercy.    

SECT. XVII.  
The angel readily offers to do Saint Paul's will, but first he relates to him what he overheard in a Parlatory of Nuns, whither out of curiosity he betook himself  
I Shall obey, O holy Paul, your instructions, and will instantly carry your Letter consigned to the Princes, inspiring them for the recovery of your sword from urbans hand: But be pleased to hear what I lately understood in a Parlatory of Nuns; for perchance it will not be impertinent for you to annex this to your process, expressing the grievances of the unhappiest creatures, living under Christ's Law.  
You know already, O Apostle of God, that I am of those Angels, which never descended before to Earth, and if in strange Countries the curious mind of the Passenger desires to satisfy itself, I confess that amongst other things which I desired to see, one was a Monastery of Nuns, who were so much spoken of in Heaven, that I took them to be Angels on Earth. Being come therefore to one of the prime Cities of Italy,, I took the form of a strange youth, and entered at the privatest hour I could into a monarchal Parlatory. I found at the windows a young Nun, which had no other business it seems, but to attend the coming of some body. I was scarce spied by her, when she asked me an account of my Country, and what fancy took me to traverse the world up and down in that manner, I, bethinking myself of Heaven, answered, my Country, most gentle Sister, is too far distant from this place, and whereunto few of this Region arrive Touching the fancy that leads me thus to traverse up and down the world, it is no other, than a curiosity, which often draws youthful lightness to neglect their own profit, and to regard others. Foolish youthfulness, which canst not learn how to value thy Countries good but afar off; then I added, happy are they, who never departing from within the Paradise of these holy walls, seem as so many Angels always appearing before the face of God. She being as full of spirit as she was, of beauty, answered thus:  
O how many os us would willingly change our Paradise for your Peregrination, wherefore then do you complain so causelessly of your Travels? which being no other than the motions of a civil life, it cannot choose but be so much the sweeter to elevated minds, by how much the higher the motions of their souls are: Behold the Sun, behold the Planets, which never staying still in one place, delight to be continual Travellers in the universe. I being much taken with the vivacity of her spirit, replied:  
It is true Lady, that the Sun and the Planets are in a kind of continual peregrination; but there are in Heaven fixed Stars also, which, because haply they are more noble, are superior to the other, and consequently nearer to the Throne of the Almighty. Those Nuns then, who to serve God are always permanent in one place, like the fixed Stars, may more than any other Mortals, comfort themselves with an assurance that they are nearer God. The beauteous maiden sighed at these words, and then answered:  
God, I deny not, dwells nearer to the fixed Stars, but not to desperate souls; And now you discover yourself to be a true stranger, that you are not acquainted with our miserable condition. The cruelty of our parents, and the rigor of our destiny hath penned us in here for ever; the Church of Rome concurring herunto by admitting any pretext whatsoever, bear with me Sir, that I speak thus. It is a hard fate to be borne to a perpetual prison, while 'tis seen, that all other living creatures have the whole world to solace themselves in; And that prison, which it seems the very Infants do fly from, when they sally out of their mother's wombs, before they have as it were any sense of life, we are constrained to endure, after that nature hath given-us the perfect use of sense, and life, and the knowledge of our own miseries; the destiny of that mortal must needs be a hard one, who is born to live in restless infelicity. This cloister, which surrounds our liberty, is not as you imagine, a Paradise; for in Paradise there dwells no discontentment; It is rather a Hell, where in the flames of inextinguishible desire, the natural affections of our humanity are condemned to be tortured every minute. I will not stand to express the cause why our Parents are so inhumanly cruel unto us, for it is too well known, that for to spare that dowry which is due to our sex, they condemn us twixt these walls, to be deprived for ever of any worldly delight, for no other cause, but because we are borne women. Yet you must know, that the shutting us thus by force between these stones, cannot deprive us of those carnal affections, which may well be covered, but not quenched in that religious habit which you see about us; Nor can this kind of life conduce to Heaven, considering there is no concurrence of the will, which is so acceptable to the all-knowing Lord. We are rather destinated to an abyss, by a course clean contrary to our genius, being bereft also of that common privilege, which other souls use to have to go to Hell what way they please. In ancient times it was the custom to slay the victims first, and then sacrifice them to good, because haply the principal Seat of the corporeal affections lying in the blood, 'twas not held convenient to offer his divine Majesty any Holocaust, which was not first purged by effusion of that blood from all earthly passions; But this is not observed in us by our Parents, who do make sacrifices of us, with all our blood and passions about us▪ then how can we believe that it is grateful to God? and being not grateful to him, consider in what a despair our souls are plunged in, which see themselves shut out of the world here, without any assurance to enter Heaven hereafter, in regard we have not power to extinguish our natural affections, and so are in danger to precipitat ourselves headlong into Hell, through a kind of supposed innocence, If Christ died to reduce us to such a hard condition, O how better were it for us that he had not died. Be not offended, O stranger, at these words, for the tongues of the damned can bring forth nothing but blasphemies: Yet we know that Christ hath no hand in this our hard condition, for▪ his death had for it's principal object the freedom and enlargement of souls, not their captivity. The Popes are most in fault, by yielding to the cruel covetousness of our Parents, to transvert the keys of Paradise iuto the keys of a prison. It was not Christ, no, it was the impiety of Herod, that, by reason of the humanation of our Saviour caused so many Innocents to be slain. Behold, we are in a case equal to theirs, because we being yet innocent children, under a mark of holiness, we are segregated and cut off from the society of the living, there being no difference twixt us and them, but that they died before burial, and we are buried before death. Nor can our innocency, or our fears prevail any thing; nor are those privileges sufficient, which nature hath granted these faces of ours (for which peradventure you styled us Angels) to implore from others piety any succour, having found the Church of Rome so ingrateful, while we consider that the time was when Saint Peter was freed by an angel out of prison; but now clean contrary Angels are cast into prison by the Successors of Saint Peter.  
But whither doth the violence of a just passion transport me thus to rave? Helas, the name of Angels doth not suit with our condition, and less with our operations: For although we are brought Innocents hither, yet we cannot preserve ourselves long in this monastic life from the motions of desperate passions; The Religion which claped us in here is not adored, but detested by some of us; vanity and feminine wantonness is here in the height; Here dwells curiosity in excess, and desire of knowledge in worldly matters without end; Ambition, envy, discord, and hatred, is never wanting amongst us: Lastly, her's observed neither constitution, Law, or vow, but out of pure necessity, and unavoidable violence. But what shall I say of that maiden chastity for the conservation whereof we are principally penned in here? I leave that for you to imagine, it being not permitted to female modesty to make any further expressions in this kind; I only tell you this, that we procure all means possible to outrage and abuse it, and not without reason, for if this chastity hath been the principal thing that hath retrenched our Liberties in this manner, we ought to aim and bend our chiefest forces to be revenged of our chiefest Enemy. And here this beauteous Nun blushed, and broke the thread of her discourse.  
I confssse unto you, O holy Paul, that if I had a breast capable of terrene affections, I would doubtless have tenderly resented the misery of this discontented soul; but compassion is vain, where there is no power to comfort; therefore I held it expedient to take my leave, that I might not embitter her passions any further; so at my departure I said, when I came in hither, O most beauteous Nuns, I looked upon you as on so many Seraphims; but hearing the state of your hard condition, I find you to be the unhappiest creatures that live under the Law of Christ. Were it permitted me to help you, I promise you I would batter down these walls, and give you that liberty which others take from you; but since 'tis not lawful for any to do so, comfort yourselves at least, that Heaven is reserved for your sufferances. And although you protest not to suffer for Christ; yet Christ is so merciful, that he can give beatitudes to those Cyreneans, who carry his cross, though forced thereunto: And I dare assure you, that if you cannot gain Heaven as Virgins, you shall gain it at least as Martyrs.   

SECT. XVIII.  
Paul being arrived in Messina, doth embark himself for Jerusalem, in the mean time the angel carrieth the Letter to the Princes, and so takes his flight to Heaven, where having received new Orders, he descends in Jerusalem, and retrieves Saint Paul, to whom with the divine Commission, he declares the affairs of Italy in this manner:  
I Return, O holy Paul, from the execution of your Commands, I come to give your curiosity an account of the Estate of Italy, and to your desires, an information of the divine will.  
Know then, that I did invisibly represent to the hearts of Christian Princes the contents of your Letters, and I found them so disposed to take your sword from the hand of Vrban the eight, their eyes being opened to foresee their own danger, that I had more need to advise them of the means, than excite them to the enterprise. The pontificial Army did display their Colours already upon the Frontiers of Modena, and imperiously demanded passage, to go on to the ruin of Parma, when the demand was understood by the confining Princes, upon a sudden, the spirit of a sleeping resentment was seen to stir. Flying Couriers did immediately fly up and down, and upon a sudden, as it were in a moment, a league was miraculously concluded against the insolent pretences of the Pope: Now let every one know the difference twixt the present army of the Church, and the ancient Army of the people of Israel; for at the marching of the one, the Sea itself divided to let it pass, but at the marching of this, all the world seemed to close together to hinder the passage. Don Tadeo, one of the Pope's Nephews, had the supreme direction of this Church-Army, but with martial dignity there joins not always that generosity which ariseth from birth, or experience. Don Tadeo, that was not used to other achievements than to those of Castro, wherein he had no opposition, when he heard the report of this League, he turned his back, whereby he discovered the nature of a thief, rather than of a soldier.  
In the interim, the Duke of Parma could not contain the vigour of his innated hereditary courage, within such short & narrow bounds; but he unites his Cavalry, and puts spurs to his horse, and so entreth like a whirlwind into the papal Territories, in scorn of the Barberini, and so on towards the walls of Rome.  
The generous Prince expected, that either Front or rear on the enemy's side would have appeared, but at his voice all vanished as it were; Nor could the Inhabitants of the State ecclesiastic imagine what became of their militia, nor the militia what became of Don Tadeo, nor Don Tadeo what became of his heart, or whither it was fled, when God wrought a kind of miracle: For the Duke, who a little before found himself at the last period of an irreparable ruin, entreth triumphantly with three thousand Horse only into the enemy's country; He encamped the first night not far frm Vrban Fort, which questionless, had it been capable of motion, had followed Don Tadeo when he fled; but because of its natural immobility, it could not stir an inch from its own trenches, therefore it stood quiet, and without the least noise, for fear the Duke should overhear, nor was any soul seen to peep out all the while.  
From the felicity of this beginning, the spirit of the Duke being heightened, he resolved to push on to the very walls of Rome, to present to the Pope the crying offspring of his immoderate passions, all Forts and Towns at the Duke's approach did open their gates to receive him, ratther for a Father than a Foe; And alalthough the Country could not choose but be damnified by the march of such a tumultuary unfurnished Army; yet the vassals of the ecclesiastic state are accustomed to such hard usage from their own Governors, that the damages which the hostile Troops did them seemed but light; The Duke with unexpected fortune advanceth towards Rome where he found nothing but fear and confusion; I want words to set down the strange effects that the tidings of his approach did produce.  
Questionless, the Castle of St Angelo had not been capacious enough to hold all those that ran into it, unless the hearts of the fugitives had been much lessened and shrunk. The Pope, and the chiefest of Rome, began for more security, to stow into the said Castle their treasure, and all their costly moveables, adorning, as one may say, that Capitol, with the triumphs of their cowardice, where valour was used to hang up the trophies of her victories. In fine, a just sword is formidable, what hand soever doth wield it. That Rome, which in ages passed could look Hannibal, and the Gauls in the face, doth now fall into a shaking palsy at the approach of three thousand Horse only, which came to vindicat the affronts done to the Farneses'. In this confusion, there was not one that would offer to propose the facing of the Enemy, every one was so busy to stand upon his guard; every gate seemed a diocese, each having some Bishop appointed to keep it. And such was the timorousness of the Romans, that finding themselves not able to secure their City with walls, and bastions, they went to do it with Breviaries, for all preparations raised and regulated with fear, do terminat in acts of simple defence. Now what would Christ have said? who told his Disciples, O you of little Faith, why have you doubted? rebuking the weakness of their Faith, and consequently of their fear, when the boat was tossed with waves, and upon point of sinking. In such a confusion Rome was involved at this time, and tidings thereof coming to Hell, the chiefest Cacodaemons began to sit in council, and one amongst the rest smoked out this following speech: Brethren, the state of the Roman Hierarchy is now in apparent danger, it is not fitting we should suffer a friend's Kingdom to perish, for thereby there would follow some reformation in Christianity, which would hinder the peopling of this kingdom; therefore we must lend our wonted help and Counsels, since that the pusillanimity of Vrban can do little good: At these words there starts out a Daemon, that was most practised in policy amongst them all, and offering to support the common cause, he took a flight to Earth, and came invisibly to the soul of Vrban, who was in extreme anguish, and used this speech:  
Vrban, what dost dost thou? behold thy temporal dominion is tumbling down, thy mundane greatness is upon point of extinguishing, what dost thou pause upon? fear cannot repair thy losses, nor thy squandered and baffled squadrons thy honour, it is needful to have recourse to craft. Empire's use to be conserved by the same artifices they are got. Treat of an accommodation, propose hostages, and promise restitution, In the mean time the Duke's forces may waste, break thy word, what matters it? it will not be the first time; Thou art a Pope, And so canst dispense with Oaths, as thou shalt think most convenient.  
This parley the daemon held with Vrban, who immediately followed his counsel. In fine, Hell oftentimes executes that which Heaven determines, but for differing ends.  
The Princes of the League might in this confusion, and tremblings of Rome, have seized upon the whole State ecclesiastic. The Duke of Modena might have gained the City of Ferrara, to which he hath so just pretensions. The Duke of Florence might have made himself Master of the Duchy of Vrbino, the Fees thereof appertaining to his House by dotall right. The republic of Venice might have vindicated those outrages which have been so often offered her upon her confines. Lastly, those colleagued Princes might have redeemed from papal tyranny the unhappy vassals throughout all the Roman dominion.  
Now the omnipotent Majesty saith, since these Princes cannot husband the opportunity which Heaven offereth them, I decree for the punishment of their irresolution, that the settling of peace be prolonged, and that in the interim, Vrban have means by a new breach of faith to work upon their credulity. So the counsels of Hell joining with the Decrees of Heaven, Vrban the eight, by the mediation of Cardinal Spada (sword) found a way to spin out the business at length, and to amuse the Duque, till his Troops (which could not be idle) being diminished by these dead delays, he was enforced to abandon the enterprise, having reaped no other fruit by this march, but the glory to have displayed his colours almost in the face of Rome.  
In this case I left the affairs of Italy, when to stay no longer on Earth, I reascended to Heaven, whither I came in a fit conjuncture of time, for amongst those bliss'full spirits it was discoursed, that a proposition was made in Rome, to lay hands upon Sixtus his tomb, every one concluding, that these garboils would much redound to the expense of the Church, and consequently, to the exhasting of Peter's patrimony. And Saint Peter concurring in the same opinion with the rest, went one day before the Lord with his hand upon his cheek, crying out, oh Sir, The Barberini who have unsheathed the ecclesiastic sword, in lieu of hurting the Enemy, have hit me upon this ear, whereunto the Lord said, that he understood well what he alluded unto: The time was, that Peter with the arms of the Church cut off Malchus his ear, and now it is not to be wondered at, if to fulfil the Law of retaliation, the Barberini with the same arms, cut off a member of Saint Peter's; this being said, the Lord turned towards me, and commanding me to him, said, I intend now to come to the expedition of the Spouse, therefore go and retrieve Paul, and tell him from me, that he consign the process to you, which he hath already framed, which you shall cause to be published, that in case she will defend herself, she may produce her proofs; Let Paul in the interim continue his sojourn on Earth, and make an inquisition upon all cloistered Regulars, that when the Divorce is granted, the world may know who are spurious, and who are my true and legitimat children.   
{non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}.   

A CAVEAT TO THE Knowing Reader.  
EVery Language hath certain idioms, Proverbs, and peculiar expressions of its own, which are not rendible in any other; therefore he overacts the office of an Interpreter, who doth servilize himself too strictly to words and phrases. I have heard of an excess amongst Limmers, called, Too much to the life, when one aims at similitude, more than skill. So in version of Languages one may be so over-punctual in words, that he may mar the matter; The greatest fidelity that can be in a Translator, is to keep entire the true genuine sense and design the Author drives at; And this was the thing chiefly observed in this version.  
Moreover, think it not strange, that there are some Italian words made free denizens of England in this discourse, for by such means our Language hath grown to be so copious, and grows every day more rich, by adopting, or natularizing rather the choicest foreign words of other Nations, as a Nosegay is used to be made out of a tough of flowers, gathered from divers beds and banks.  
I. H.  
FINIS.