THE POPE'S NUNTIOS OR, The Negotiation of Signior PANZANI, Signior CON, etc. Resident here in England with the Queen, and treating about the Alteration of Religion WITH The Archbishop of Canterbury, and his Adherents, in the years of our Lord, 1634, 1635, 1636, etc.  
Together With a Letter to a Nobleman of this Kingdom, concerning the same.  
London, Printed for R. B. 1643.   

A Letter from a private Gentleman, to a person of Honour, concerning the Negotiation of the Nuntios, which followeth.  
My Lord,  
I Have read with a studious eye this Discourse, which your Lordship commended to my observation; and I must confess, that I was not more sorry that England loved Rome so well, than I am glad the affection betwixt them is thus discovered: For although the marks of the Beast for some years past were legible enough in every corner of this Land, and the Clergy generally could speak Italian, or were apt to learn it; yet such a spirit of Security did possess us, and hope and fear had such influence upon our wretched souls, that we could not see that alteration which we looked upon; and the Gospel was almost fled away before we believed it had any wings. But the great and mysterious Riddle is now unfolded, and those Curtains of Peace and Charity which did so speciously cover this Work of Darkness, are drawn from off it. He that will not understand that Tib●● and Thames were almost in one Channel, shall have my vote to graze upon the Mountains, and forfeit his reasonable soul, which in so clear a day will not discern the waters running. I believe your Lordship with more boldness will concur in this sentence, when you shall hear that the Venetian Ambassador was the Author of this little Story, A man, whose Religion would not permit him to favour the reformed Churches, or to blast his own with any falsehood, especially in an account to a wise State which had employed him; A man of dear acquaintance with Panzani, and although no master builder, yet a pious servant and spectator of the work: When you shall also hear that the Italian Copy was first translated into French for the great Cardinal's satisfaction; and I do not doubt it hath good acquaintance in the Spanish Court, and could speak that language long ago. I could proceed further, but that the limits of a letter cannot receive my thoughts concerning this argument, and my eyes behold so much light, that they are altogether dazzled with the lustre. A short time (if God permit) shall produce such a volume, which may prove me not only a lover of the truth, but in all lawful Commands  
Your Lordship's most obedient Servant, D. T.   

THE POPE'S NUNTIOS: OR, The Negotiation of Signior Panzani, Signior Con, etc. resident here in England with the Queen, and treating about alteration of RELIGION WITH The Archbishop of Canterbury and his Adherents in the years of our LORD, 1634. 1635. 1636. etc.  
RELIGION having a great power over the spirit of Man, and an incomparable force thereupon to produce effects extraordinary; some men embrace it with sincerity of affection as a way leading to true felicity: but others esteem more of it for the general profit which redounds from it to humane society, then for any other excellence discerned in it. Princes, and sage Politicians are of this latter sort of men, giving reverence to it for the commodity which they receive from it; as well knowing by experience of all ages, that there is nothing more proper to preserve men in concord, and render the people obedient to the higher Powers. Therefore the most advised and reserved Princes, though in their souls they make no account of Religion, yet in appearance they always endeavour to seem extremely religious, and inflict exemplary punishment on such as attempt any thing against the purity of it: foreseeing with great prudence, that it is impossible any alteration of Religion should happen without trouble and distraction in the State. And indeed in these latter times we see those States and Realms which have prevented divisions of Religion have maintained themselves in peace and tranquillity, as Italy, and Spain: whereas in others on the contrary where the introducing of new opinions has divided the people, there consequently Arms have been taken up by one against the other; witness France and Germany. And though some Countries have undergone change of Religion without interruption of their Repose; yet if we examine the reason of it, we shall find the said change to have sprung from some extraordinary cause, rather than from diversity of opinion amongst the people The separation of England from the Church of Rome was not caused so much by the desire of reforming Religion, as from animosities conceived by Hen. 8. against the Court of Rome, by reason of its difficult consenting to the dissolution of his marriage with Katherine of Castille. And though under Edward his Son the Reformation was received by public consent of the whole Realm, it was grounded upon the same cause, and no obstinate opinion of new doctrine; for under the Reign of Queen Mary the Kingdom was as easily reconciled to the Church of Rome again, as it had been separated before. Queen Elizabeth being come to the Crown, and her interests swaying her to favour the Reformation, she found her people as far disposed to embrace it as they had been forward to reject it, in her Sister's time; and so the length of her Reign bringing in a permanence of form, she so well established it, that it hath since firmly continued under her Successors JAMES and CHARLES. But forasmuch as this Reformation (as has been said) was induced more for interest of State, and to deliver that Kingdom from the Pope's yoke, then for love of new Opinions: therefore the English did not so engage themselves to those particular Opinions, but that they have since set themselves to reform the abuse of Religion by reducing themselves again to the old practice of their forefathers. Nevertheless this Realm is so perversely addicted to maintain its own resolute opinion of excluding the Pope's Authority, that this hath been the cause, why the Catholics (who for the first 12. years conformed themselves to the policy introduced into the Church of England) have since separated themselves from it; and to testify their uniting to the Pope, have refused to frequent the Protestant Churches, and thereby have framed One party in that State England being so divided into Protestants and Catholics, a considerable number of people by reason of the wars in France and the Netherlands, retired into it from those Countries with their Preachers; and being seasoned and initiated with the doctrine of Calvin, they judged the English Reformation but imperfect, and so refusing submission to that form of policy, by this means they constituted a third party, named Puritans. These Three factions are still at this day in sway. That of the Puritans is the most potent, consisting of some Bishops, all the Gentry and Commonalty. That of the Protestants is composed of the King, almost all the Bishops, and Nobility, and besides of both the Universities. The Catholics are the least in number, yet make up a party in that State sufficiently considerable, because the body of them is composed of such of the Nobility as are most rich, powerful, and strong in alliance, and of no small number amongst the inferior sort. Now these three Factions in Religion, though they all oppose one another, yet the hatred of Protestants against Puritans is greater, then against Catholics, and that of Catholics is greater against Puritans then Protestant's; and that of Puritans is greater against Catholics then Protestant's. And thus both Catholics and Protestants do very easily combine together for the ruin and rooting out of Puritans: and were it not for the interests of some great ones at Court, who serve themselves by pretext of Religion to attain to their own ends, and thereupon to win their attendance have received them into protection, it would be no hard matter to suppress, and quell the Puritans. The Realm being in this condition there is happened a discord amongst Catholics which has distracted them also into Factions, the occasion whereof was the pretended jurisdiction of Dr. Smith an Englishman Bishop of Chalcedon, contesting for the power of Ordinary over all England: in which he was abetted with the favour of all the secular Clergy, and all Catholics adhering to them. The Regulars hereupon and more especially the jesuites; opposed themselves, & wrote divers books both scandalous and prejudicial to the power of Bishops: all which have been censured and condemned by the University of Paris: and Peter Aurelius a Doctor there has written very learnedly in confutation of the said books. But this did little avail to the appeasing of the difference, it did exasperate rather the Regulars, so that they raised such persecution against the said Bishop, that he was feign to fly out of England into France, and there he is still residing. And since his retreat the dissension is grown more fierce, insomuch as the Pope taking notice thereof, and desiring to apply some convenient remedy, and yet not clearly discerning the truth of those affairs, so as they were disguised by the cunning and subtlety of each party: He then resolved to send over some person by whose presence upon the place he might be best informed of the truth for the applying of some expedient to those broils. Thus in the year 1634. his Holiness did dispatch into England Signior Gregory Panzani, a Doctor in Law and Romish Priest, and by his papal Brief dated the 10 of October of the same year, directed to the English Clergy and Catholics, he required and commanded credence to be given him in whatsoever Signior Panzani on his part should expose to them. Cardinal Fran Barbarini also to accompany his Holiness Brief, sent a Letter of his own to the said Catholics and their Clergy, with which and his Instructions Signior Panzani arrived at London the 25. Decemb. 1634 where he saluted the Queen, and afterwards the King also who received and treated him with much kindness, telling him that He was very welcome: yea His Majesty remained uncovered during all the discourse, & entertainment. He did also desire conference with the Archbishop of Canterbury, but was put off and procrastinated therein from day to day: so that at last He departed the Kingdom without any speech had with him. From his arrival at the time of his abode in England He much applied himself to Secretary Windebank, and the Lord Cottington, presuming by the means of the one to maintain himself in the favour of the Archbishop and his party, and by the other to avoid the hatred of the contrary side. By means of a Friend of his He endeavoured to sound some of the English Doctors of the Archbishop's Adherents, whether or no the King would permit the residing of a Catholic Bishop of the English Nation to be nominated by His Majesty, and not to exercise his function, but as His Majesty should limit. This Proposition was not very pleasing, yet after better advisement they answered, that Signior Panzani should first declare, whether the Pope would allow of such a Bishop to be designed as did hold the Oath of Allegiance lawful, or at least would tolerate the taking thereof by the Catholics. In this Signior Panz. would not declare himself, excusing it for want of Commission, and so that Treaty was interrupted. Nevertheless to his intimate friend on the second of Octob. 1635. he declared privately that the Pope would never admit any man to govern as Bishop that should favour the Oath of Allegiance or fidelity: yet as to the said Oath, some Divines of the Archbishop's party, told the forenamed friend of Panzani, that forasmuch as Catholics formerly would not take the said Oath of fidelity, because they believed it prejudicial to the Pope's authority, and that the Pope might not complain, that the taking of the said Oath was contrary to two of his Briefs prohibiting the same: The King did declare that he did intent no prejudice to the Pope's Spiritual Authority by the said Oath, nor require therein any other fidelity from his Subjects then such as God and Nature obliged them to. And this will and intention of the King should be published to all Catholics, at such time as the Oath should be presented. The Court of England, and the Prelates, with much zeal and passion, sought to procure a toleration of the said Oath from the Pope; alleging, That if it were in the King's power to change it; He would retrench all such words, as seemed opposite to his Holiness Authority: But the same being conceived, and enacted solemnly in Parliament: to change, it was beyond the King's power; yet the explication appertained to His Majesty, what the intendment thereof should be; and so by a Declaration His Majesty would clear, That He intended no prejudice to the Pope. On the contrary, Panzani replied; That the Oath containing some formal Terms, contrary to the Authority due to his Holiness, and the intention of the Parliament; being to oblige Subjects to such fidelity as was due to Princes only; the King ought to change the said Oath, and put in such terms as He pleased; so long as He altered not the Parliaments intention. Whereupon; We are to consider deliberately, the different intentions of these two Courts. That of Rome, in perpetual pursuance of its old pretences, is more solicitous and laborious to reverse and destroy the said Oath, because the same seems contrary to its temporal Grandour, than to extirpate such heresies as that Realize is infected with. But the aim of the English Court is to procure either an approbation, or toleration of the Oath from Rome, out of hope to effect thereby a reconciliation between both Courts; yet not intending to effect the same without very great advantage, and that in things contrary to the maxims of Rome, to which that will never accord. As for example, to get permission that Catholics may indifferently frequent Protestant Churches; That the Papal power and dignity shall be confessed to be only of humane right, etc. And that which persuades the Court of England, that the Pope may grant his approbation to the Oath, is; because it seems that many of the Catholic Doctors, notwithstanding any Briefs of the Pope to the contrary; have maintained the lawfulness of it, both with their tongues & their pens. As to a reconciliation between the Churches of England and Rome, there were made some general propositions and overtures by the Arch-Bishops Agents, they assuring that his Grace was very much disposed thereunto, and that if it was not accomplished in his life time; 'twould prove a work of more difficulty after his death, that in very truth for the last three years, the Archbishop had introduced some innovations approaching the rites and forms of Rome; that the Bishop of Chichester, a great confident of his Grace, and the Lord Treasurer, and eight other Bishops of his Grace's party, did most passionately desire a reconciliation with the Church of Rome; that they did day by day recede from their ancient Tenets ' to accommodate with the Church of Rome; That therefore the Pope on his part ought to make some steps to meet them, and the Court of Rome remit something of its rigour in doctrine, otherwise no accord could be. And in very deed, the Universities, Bishops, and Divines of this Realm, do daily embrace Catholic opinions, though they profess not so much with open mouth; for sear of the Puritans. For example; They hold that the Church of Rome is a true Church; That the Pope is superior to all Bishops; that to him it appertains to call general Counsels; that it is lawful to pray for the soul of the departed; that Altars ought to be erected of stone. In sum; that they believe all that is taught by the Church; b●t not by the Court of Rome.  
There was likewise an English Doctor, that told Panzanies forementioned friend; that the King did approve of Auricular Confession, and was willing to introduce it; and would use force to make it received; were it not for fear of sedition amongst the people.  
These affairs being so disposed; and the Overture of a peaceable Reconciliation, so mature, for the treating of the same. Sig. Panzani was advised to speak no more of the establishment of a Catholic Bishop in England; that being so odious to the Prelates there: but to procure from the King permission for a Nuntio or Agent, from the Pope, to be addressed to the Queen; which without any bruit, might reconcile the two Courts.  
And Panzani's forementioned friend did communicate the same to a personage, which had many friends about the King: so that this expedient was proposed to the King; and by Panzani himself to the Queen.  
The King entered into deliberation upon it, with some of His most intimate Councillors; who did approve thereof: upon condition, That he that should be sent from the Pope should be no Priest.  
The King also, to stop the mouths of murmurers, when this should be publicly rumoured, said in the presence of many: Why may not I aswell receive an Ambassador from the Pope, as I do from other Catholic Princes? And an other time; I can now reconcile myself to the Church of Rome with much advantage.  
This affair being so established by Panzani further, to cover his designs; and to afford some satisfaction; both to the Popish Clergy, and Regulars of England: And to testify his care of the main business, for which he was sent over; he did procure some accord betwixt the Seculars & Regulars, by common consent, upon the 22. Nou. 1635. where the jesuites alone would not come in.  
Since that time Panzani did apply himself to court the amity of the Bishops, and Clergy of England; and particularly, of the Bishop of Chichester; to whom he was presented by his old friend: by whom he did also caresse others; enjoining his said friend to make promise of Cardinalships, to such as lived unmarried; and of pensions, to such as aspired not thereunto.  
As to affairs of the Civil State; the said Panzani hath used incredible diligence to discover the passions, inclinations, and dependences of the King's Councillors; especially, of such as are well affected to Spain; and to discern the inclinations of the Prelates, and the means of gaining and assuring them: as also all the Officers of the Prince's House, whose nameshee has all taken, and entered in his memorial.  
In the month of july 1636. there arrived in England as the Pope's Resident, Signior George Con a Scottish man, Secretary for the Latin tongue to Cardinal Barbarini, who was most kindly entertained by the King, Queen, and all the Court: and having great acquaintance and friends; he made much more noise and bruit, than Panzani had done, by giving and receiving visits from a great number of the Nobility. Yet there is little evidence that he shall advance the affairs of religion better than Panzani, because of the diffidence of the English, to whom he seems a more cunning vulpine man. And though the report is, that he is insinuated into the hearts of the jesuites, (who now govern the best families of England) yet there is little hope of profit by that means; because if the Court perceive this compliance; it may diminish the good opinion which is now conceived of him. For both the Archbishop and Bishop of Chichester have said often; that there are but two sorts of persons likely to impeach and hinder reconciliation, to wit, Puritans amongst the Protestants, and jesuites amongst the Catholics.  
Out of this Discourse it may be inferred (if it be lawful to make judgement of things future by things past) This Realm so divided into so many factions in matter of religion, and that of the Catholics increasing daily by the countenance of the King, will in time (as is to be feared) be troubled and torn with civil wars, which cannot fail amongst so many parties, when some Heads shall once appear to them, and such will soon be found amongst the King's children.  
FINIS.