IGNATIUS HIS CONCLAUE OR The Enthronization OF Loyola in Hell IMPRINTED At LONDON in 1611 Jgnatius his Conclaue OR His Inthronisation in a late Election in Hell Wherein many things are mingled by way of Satyr Concerning The Disposition of lesuits The Creation of a new Hell The establishing of a Church in the Moone There is also added an Apology for Iesuites All dedicated to the two Aduersary Angels which are Protectors of the Papall Consistory and of the Colledge of Sorbon Translated out of Latine LONDON Printed by N.O. for Richard More and are to be sold at his shop in S. Dunstones Church-yard 1611. THE PRINTER TO THE READER DOest-thou seeke after the Author It is in vaine for hee is harder to be found then the parents of Popes were in the old times yet if thou haue an itch of gessing receiue from me so much as a friend of his to whom he sent his booke to bee read writ to me The Author was vnwilling to haue this booke published thinking it vnfit both for the matter which in it selfe is weighty and serious and for that grauity which himselfe had proposed and obser ued in an other booke formerly published to descend to this kinde of writing But I on the other side mustred my forces against him and produced reasons and examples I proposed to him the great Erasmus whom though Seribanius the Iesuit cal him one of our Preachers yet their great Coccius is well content to number him amongst his Authors And to his bitter iestings and skirmishings in this kinde our enemies confesse that our Church is as much beholden as to Luther himselfe who fought so valiantly in the maine battell I remembred him also how familiar a fashion this was amongst the Papists themselues and how much Rebullus that Run-away had done in this kinde as well in those bookes which he cals Salmonees as in his other which he entitles The Cabal of the Reformed Churches of which booke if he were not the Author hee was certainly the Apologist and defender Neither was that man whosoeuer hee bee which cals himselfe Macer inferiour to Reboul in this kinde when hee dedicated to Laughter to Pleasure his disputation of that horrible Excommunication of Paulus 5. against the Venetians and of other matters concerning the saluation of soules Both which not contenting themselues as this Author doth to sport and obey their naturall disposition in a businesse if you consider the persons light inough for what can bee vainer then a Iesuit haue saucily risen vp against Princes the Lords Anointed I added moreouer that the things deliuered in this booke were by many degrees more modest then those which themselues in their owne ciuill warres do daily vomit forth when they butcher and mangle the fame and reputation of their Popes Cardinals by their reuiued Lucian Pasquil. At last he yeelded made mee owner of his booke which I send to you to be deliuered ouer to forraine nations farre from the father and as his desire is his last in this kinde Hee chooses and desires that his other book should testifie his ingenuity and candor and his disposition to labour for the reconciling of all parts This Booke must teach what humane infirmity is and how hard a matter it is for a man much conuersant in the bookes and Acts of Iesuites so throughly to cast off the Iesuits as that he contract nothing of their naturall drosles which are Petulaucy and Lightnesse Vale. TO THE TWO Tutelar Angels protectors of the Popes Consistory and of the Colledge of Sorbon MOST noble couple of Angels least it hould be sayd that you did neuer agree and neuer meet but that you did euer abhorre one another and euer Resemble Ianus with a diuerseface I attempted to bring and ioyne you together once in these papers not that I might compose your differences for you haue not chosen me for Arbitrator but that you might beware of an enemy cÌ„omon to you both I will relate what I saw I was in an Extrasie and My little wandring sportful Soule Ghest and Companion of my body had liberty to wander through all places and to suruey and reckon all the roomes and all the volumes of the heauens and to comprehend the situation the dimensions the nature the people and the policy both of the swimming Ilands the Planets and of all those which are fixed in the firmament Of which I thinke it an honester part as yet to be silent then to do Galilaeo wrong by speaking of it who of late hath summoned the other worlds the Stars to come neerer to him and giue him an account of themselues Or to Keppler who as himselfe testifies of himselfe euer since Tycho Brachcs death hath receiued it into his care that no new thing should be done in heauen without his knowledge For by the law Preuention must take place and therefore what they haue found and discoured first I am content they speake and vtter first Yet this they may vouchsafe to take from me that they shall hardly find Enoch or Elias any where in their circuit When I had surueid al the Heauens then as The Larke by busie and laborious wayes Hauing climb'd vp th' eternall hill doth raise His Hymnes to Phoebus Harpe And striking then His sailes his wings doth fall downe backeagen So suddenly that one may saesely say A stone came lazily that came that way In the twinckling of an eye I saw all the roomes in Hell open to my sight And by the benefit of certaine spectacles I know not of what making but I thinke of the same by which Gregory the great and Bedâ— did discerne so distinctly the soules of their friends when they were discharged from their bodies and sometimes the soules of such men as they knew not by sight and of some that were neuer in the world and yet they could distinguish them flying into Heauen or conuâ—sing with liuing men I saw all the channels in the bowels of the Harth and all the inhabitants of all nations and of all ages were suddenly made familiar to me I thinke truely Robert Aquinas when he tooke Christs long Oration as he hung vpon the Crosse did vse some such instrument as this but applied to the care And so I thinke did he which dedicated to Adrian 6 that Sermon which Christ made in prayse of his father Ioseph for else how did they heare that which none but they euer heard As for the Suburbs of Hel I meane both Limbo and Purgatory I must confesse I passed them ouer so negligently that I saw them not and I was hungerly caried to find new places neuer discouered before For Purgatory did not seeme worthy to me of much diligence because it may seeme already to haue beene belecued by some persons in some corners of the Romane Church for about 50 yeares that is euer since the Councell of Trent had a minde to fulfill the prophecies of Homer
that the Pope would take all delay ill at his handes because Canonization is now growne a kinde of Declaration by which all men may take knowledge that such a one to whom the Church of Rome is much beholden is now made partaker of the principall dignities and places in Hell For these men euer make as though they would follow Augustine in all things and therefore they prouide that that also shall bee true which he said in this point That the Reliques of many are honoured vpon earth whose soules are tormented in Hell Therefore he tooke Ignatius by the hand and led him to the gate In the meane time I which doubted of the truth of this report of his Canonizing went a little out for further instruction for I thought it scarce credible that Paulus 5. who had but lately burdened both the Citie of Rome and the Church with so great expences when he canonized Francisca Romana would so easily proceed to canonize Ignatius now when neither any prince offered to beare the charge nor so much as sollicited it for so he must bee forced to waste both the Treasures of the Church at once And from Leo 3. who 800 yeares after Christ is the first Pope which Canonized any I had not obserued that this had euer beene done Neither do I think that Paulus 5. was drawne to the Can onizing of this woman by any other respect then because that Rule which shee appointed to her Order was Dictated and written by Saint Paul For though Peter and Magdalene and others were present at the writing thereof as witnesses yet Paul was the Author thereof And since Saint Pauls old Epistles trouble and dis-aduantage this Church they were glad to apprehend any thing of his new writing which might be for them that so this new worke of his might beare witnesse of his second conuersion to Papistry since by his first conuersion to Christianity they got nothing for to say that in this businesse Paulus 5. could not choose but be God God himselfe to say that hee must needes haue liued familiarly with the God-head and must haue heard Predestination it selfe whispering to him And must haue had a place to sit in Councell with the most Diuine Trinitie all which Valladerius sayes of him is not necessary in this matter wherein the Popes for the most part proceed as humane affections leade them But at last after some enquiry I found that a certaine idle Gazettier which vsed to scrape vp Newes and Rumours at Rome and so to make vp sale letters vainer and falser then the Iesuites Letters of Iapan and the Indies had brought this newes to Hell and a little Iesuiticall Nouice a credulous soule receiued it by his implicit faith and published it I laughed at Lucifers easinesse to beleeue and I saw no reason euer after to accuse him of infidelity Vpon this I came backe againe to spie if the gates were stil open with what affection Ignatius and they who were in auncient possession of that place behaued themselues towardes one an other And I found him yet in the porch and there beginning a new contention for hauing presently cast his eyes to the principall place next to Lucifers owne Throne and finding it possest he stopt Lucifer and asked him who it was that sate there It was answered that it was Pope Boniface to whom as to a principall Innouator for hauing first chalenged the name of Vniuersall Bishop that honour was affoorded Is he an Innouator thundred Ignatius shall I suffer this when all my Disciples haue laboured all this while to proue to the world that all the Popes before his time did vse that name And that Gregory did not reprehend the Patriarch Iohn for taking to himselfe an Antichristian name but for vsurping a name which was due to none but the Pope And could it be fit for you Lucifer who in this were either vnmindfull of the Romane Church or else too weake and incapable of her secrets and mysteries to giue way to any sentence in Hell which though it were according to truth yet differed from the Iesuites Oracles With this Ignatius flyes vpwardes and rushes vpon Boniface and throwes him out of his Seate And Lucifer went vp with him as fast and gaue him assistance least if hee should forsake him his owne seate might bee endangered And I returned to my body which As a flower wet with last nights dew and then Warm'd with the new Sunne doth shake of agen All drowsinesse and raise his trembling Crowne Which crookedly did languish and stoope downe To kisse the earth and panted now to sinde Those beames return'd which had not long time shin'd was with this returne of my soule sufficiently resreshed And when I had seene all this and considered how fitly and pronortionally Rome Hell an wered one another after I had seene a Iesuit turne the Pope out of his Chaire in Hell I suspected that that Order would attempt as much at Rome An Apology for Iesuites NOW is it time to come to the Apology for Iesuites that is it is time to leaue speaking of them for hee fauours them most which saies least of them Nor can any man though hee had declaimed against them till all the sand of the sea were run through his houre-glasse lacke matter to adde of their practises If any man haue a minde to adde any thing to this Apology hee hath my leaue and I haue therefore left roome for three or foure lines which is enough for such a paradox and more then Iungius Scribanius Gretzerus Richeomus Cydonius and all the rest which are vsed to Apologies and almost tyred with a defensiue warre are able to employ if they will write onely good things and true of the Iesuites Neither can they comfort themselues with this That Cato was called to his answere soure and forty times for hee was so many times acquitted which both the Parliaments of England and France deny of the Iesuites But if any man thinke this Apology too short he may thinke the whole booke an Apology by this rule of their owne That it is their greatest argument of innocency to be accused by vs. At this time whilst they are yet somewhat able to do some harme in some places let them make much of this Apology It will come to passe shortly when as they haue bene disspoyled and expelled at Venice and shaked and fanned in France so they will bee forsaken of other Princes and then their owne weakenesse will bee their Apology and they will grow harmelesse out of necessity and that which Vegetius sayd of chariots armed with sithes and hookes will be applied to the Iesuites at first they were a terror and after a scorne FINIS Errata PAg. 〈◊〉 line 19. for eternall read etheriall y. 16. l. 21. for O read Do. p. 18. l. 17. for notion read motion p. 22. l. 12. for Bohenheim read Hohenheim p. 25. l. 20. for Hammer read Name p. 28. l. 13. after from adde you p. 30. l. 22. for Pampelnus tead Pampelune p. 34. l. 3. for Too read so and lin 19. for vnderstandings read vndertakings p. 35. l. 23. for before read before p. 41. marg for Imag. â—uum read Imaginarium p. 53. l. 20. for sonnes read seum p. 55. l. 16. for profit read perfect p. 50. l. 4. for Boniface read Benefices p. 63. l. 19. for it is read it is not p. 64. l. 12. for our Author read one another p. 66. l. 5. for protolipe read prototype and line 19. for curried read carried p. 75. l. 18. for praiers reade praises p. 78. l. 2. for obsolute read obsolete p. 94. l. 15. for to read so p. 97. l. 1. for longer read long p. 99. l. 15. for drug read dung In Conâ— fol. 160. a Proculum b posthumâ— Nuncius sydâ—eus De stella in Cygno 〈◊〉 de 〈◊〉 〈◊〉 6. Iosethina di Giâ—ron Gratian. Theod. 〈◊〉 〈◊〉 Tra. 6. 〈◊〉 Sedulius Apolog. pro libro consorm lib 2. cap. 2. Harlay 〈◊〉 des Iesuites Volladerius de Canoniza Francis Ro. 〈◊〉 〈◊〉 Bellar. de purgat 〈◊〉 cap. 8. Harlay defence des lesuites mesdi 6. Bulla 18. in Greeze cont Ha. 〈◊〉 a 〈◊〉 de maiest Eccle. 〈◊〉 cap. 7. 〈◊〉 Theor. 1. cap. 〈◊〉 21. q. omni◠〈◊〉 Modest in verb. 〈◊〉 32 〈◊〉 〈◊〉 Pudor Flagel Damon 〈◊〉 Summa Bullarij verbo Agnus Dei Litera di Diego Torres Dist. 32. 〈◊〉 〈◊〉 Ibid. 〈◊〉 Scappus de ture non script l. 1. cap. 54. 〈◊〉 Angel verb Papa N 1. Money-takers Theol. Niem Nemus vnio Tract 6. c. 29. Rodol Cupers de Eccles vniuer fol. 4. Azor. par 2. l. 4. c. 1. Mosâ—onius de maiest Eccles. Milit c. 5. Ibidem Idem c. 6. 〈◊〉 de 〈◊〉 l. 1. c. 25. Azar vbi 〈◊〉 Plat. in vit Adri. 1. Apologia pro 〈◊〉 De despera◠〈◊〉 causa c. 11. Rom. 12. 〈◊〉 〈◊〉 Catalog sol 60 100. 〈◊〉 de 〈◊〉 〈◊〉 Vide 〈◊〉 Apolog. 〈◊〉 〈◊〉 3. Gretzer Examen Speculi fol. 139. 〈◊〉 fol. 25. Idem so 32. Obseruationes in cassianum fol. 736. ex collat 〈◊〉 Trihaâ— li. 2. cap. 4. Dâ—lamesse fol. 358. 〈◊〉 Thol sa l. 15. c. 4. v. 7 Scapp de iure 〈◊〉 Script l. 1. c. 6. Ibid. c. 16. Ibid. c. 25 De Regno Sicilia 〈◊〉 ad 〈◊〉 〈◊〉 Salmonees 〈◊〉 l. 〈◊〉 〈◊〉 57. Carrauca stat synod N. 41. 〈◊〉 Iesuit cab 〈◊〉 Refeâ—tor De rebus nuper 〈◊〉 Harlay Defeâ— des Iesuit fol. 12. Valladerius fol. 24. Matalius Metellus Praefat. in â—sorinm Paris de puteo de syndicat de eâ—…cess regum Sophronius ca. 45. Consenuerat a Vita N 〈◊〉 fol. 107. b Fol. 108. c Fol. 212. d Fol. 229. e Fol. 19. f Fol. 26. g Fol. 313. h Fol. 163. 〈◊〉 de formul l. 10 〈◊〉 Manual 〈◊〉 〈◊〉 9. Halâ—ered Nuncius 〈◊〉 Reg. Iesuit fol. 73. Ibid. fol. 〈◊〉 Heissi◠〈◊〉 Aphor. 〈◊〉 fol. 135. Eudem 〈◊〉 an Apol. pro 〈◊〉 c. 9. 〈◊〉 de 〈◊〉 〈◊〉 do 〈◊〉 lib. 〈◊〉 9. De 〈◊〉 Iesniâ— abâ—trus cap. 5. Bellarâ— de Purgato l. 2. 6. 8. Piâ—rre Mathuri l. 1. Nar. 4. Litera eius ad Philip 3. Gen. 2.4 Gen. 17.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Paul 5. L. 1. de veroblig Valladerius fol. 57. Fol. 5. Boâ—ar in Amphithe Spongia pro Iesuit cont Equip. polon fol. 20 Li. 1. ca. 14.
imagine and represent blood Neither did you most Reuerend Bishop of this Dioces Ignatius abhorre from this way of blood For hauing consecrated your first age to the wars and growne somewhat vnable to follow that course by reason of a wound you did presently begin to thinke seriously of a spirituall warre against the Church and found meanes to open waies euer into Kings chambers for your executioners Which dignitie you did not reserue onely to your own Order but though I must confesse that the foundation and the nourishment of this Doctrine remaines with you and is peculiar to you out of your infinite liberalitie you haue vouchsafed sometime to vse the hands of other men in these imploiments And therefore as well they who haue so often in 〈◊〉 〈◊〉 it in England as they which haue brought their great purposes to effect in Fraunce are indebted only to you for their courage and resolution But yet although the entrance into this place may be decreed to none but to Innouators and to onely such of them as haue dealt in Christian businesse and of theÌ„ also to those only which haue had the fortune to doe much harme I cannot see but that next to the Iesuites I must bee inuited to enter since I did not onely teach those wayes by which thorough perfidiousnesse and dissembling of Religion a 〈◊〉 might possesse and vsurpâ— vpon the liberty of free Commonwealths but also 〈◊〉 arme and furnish the people with my when they were â—nder 〈◊〉 oppression they might 〈◊〉 est conspire and 〈◊〉 tyrant or reuenge them 〈◊〉 of their Prince and redeem their former losses so thaâ— from both sides both from Prince and People I broughâ— an aboundant harâ—est and noble encrease to this kingdome By this time I 〈◊〉 〈◊〉 Lucifer to bee mucâ— moued with this Oration and to incline much towards Machiauel For he did acknowledge him to bee a kind of Patriarke of those whom they call Lay-men And he had long obserued that the Clergie of Rome 〈◊〉 downe to Hell daily easily voluntarily and by troupes because they were accustomed to sinne against their consciâ—ence and knowledge but that the Layitte sinning out of a 〈◊〉 〈◊〉 and negligence of 〈◊〉 the truth did rather offend by ignorance and 〈◊〉 And therefore he thought himselfe bound to reward Machiauel which had awakened 〈◊〉 drowsie and implicite Layâ— to greater and more bloody â—ndertakings Besides this 〈◊〉 Ignatius could not bee â—enied the place whose ambitions and turbulencies Lucifer vnderstood very wel he thought Machiauel a fit and necessarie instrument to oppose against him that so the skales beeing kept euen by their factions hee might gouerne in peace and two poysons mingled might doe no harme But hee could not hide this intention from Ignatius more subtil then the Deâ—ill and the verier Lucifer of the two Therefore Ignatius rushed out threw himselfe downe at Lucifers feet and groueling on the ground adored him Yet certainly Vasques would not 〈◊〉 this idolatry because in the shape of the 〈◊〉 hee worshipped him whom hee accounted the true God Here Ignatius cried and thundred out With so great noise an horror That had that powder taken fire by which All the 〈◊〉 of Britaine had flowne to the Moone It had not equalled this noise and horror And when he was able to speak distinctly thus hee spoke It cannot be said vnspeakable Emperour how much this obscure Florentine hath transgressed against thee and against the Popo thy image-bearer whether the word bee accepted as Gratian takes it when he calles the Scriptures Imaginarie Bookes or as they take it which giue that style to them who carrie the Emperours image in the field and last of all against our Order Durst any man before him thinke vpon this kinde of iniurie and calumnie as to hope that he should be able to flatter to catch to entrap 〈◊〉 himselfe Certainely whosoeuer flatters any man and presents him those praises which in his owne opinion are not due to him thinkes him inferiour to himselfe and makes account that he hath taken him prisoner and triumphs ouer him Who euer flatters either he derides or at the best instructs For there may bee euen in flattery an honest kind of teaching if Princes by being told that they are already induced with all vertues necessary for their functions 〈◊〉 thereby taught what thosâ— vertues are and by a facile exhortatioÌ„ excited to endeauo to gaine them But was it 〈◊〉 that this fellow should darâ— eitherto deride you or which is the greater iniury to teach you Can it be beleeued that he delivers your praises from his heart and doth not rather herein follow Gratians leuity who saies That you are called Prince of the world as a king at Chests or as the Cardinall of Rauenna onely by derision This man whilst he liued attributed so much to his own wit that hee neuer thought himselfe beholden to your helps and insinuations and was so farre from inuoking you or sacrificing to you that he did not so much as acknowledge your kingdome nor beleeue that there was any such thing in nature as you I must confesse that hee had the same opinion of God also and therefore deserues a place here and a better then any of the Pagan or genâ—le idolaters for in euery idolatrie and false worship there is some Religion and some peruerse simplicitie which tastes of humilitie from all which this man was very free when in his heart he vtterly denyed that there was any God Yet since he thought so in earnest and beleeued that those things which hee affirmed were true hee must not be rancked with them which hauing beene sufficiently instructed of the true God and beloueing him to be so doe yet fight against him in his enemies armie Neither ought it to be imputed to vs as a fault that sometimes in our exorcismes wee speake ill of you and call you Hereticke and Drunkard and Whisperer and scabbed Beast and Coniure the elements that they should not receiue you and threaten you with Indissoluble Damnation and torments a thousand thousand times worse then you suffer yet For these things you know are done out of a secret couenant and contract betweene vs out of Mysteries which must not bee opened to this Neophite who in our Synagogue is yet but amongst the Cathecumeni Which also we acknowledge of Holy Water and our Agnas Dei of which you doe so wisely dissemble a feare when they are presented to you For certainly if there were any true force in them to deliuer Bodies from Diseases soules from sinnes and the Elements from Spirits and malignant impressions as in the verses which Vrban the fist sent with his Agnus Dei to the Emperour it is pretended It had beene reason that they should first haue exercised their force vpon those verses and so haue purged and deliuered them if not from Heresie yet from Barbarousnesse and solecismes that Heretiques might not iustly say there
foundation nor colour For not onely Plato and other fashioners of Common 〈◊〉 allowed the libertie of lying to Magistrates to Physicians but we also coÌ„sidring the fathers of the Church Origen Chrysostome Hierom haue not onely found that doctrine in them but wee haue also deliuered them from all imputation reprehension by this euasion That it was lawfull for them to maintaine that opinion till some definition of the Church had established the contrarie Which certainely though this should not be so openly spoken of as yet was neuer done But yet wee haue departed from this doctrine of free lying though it were receiued in practise excused by the Fathers strengthened by examples of 〈◊〉 Angels in the Scriptures and so almost established by the law of 〈◊〉 and Nature onely for this reason because we were not the first Authors of it But we haue supplied this losse with another doctrine lesse suspitious and yet of as much vse for our Church which is 〈◊〉 〈◊〉 and Mixt 〈◊〉 The libertie therefore of lying is neither new not safe as almost all Machiauells precepts are so stale and obsolâ—te that our Serarius vsing I must confesse his lesuiticall liberty of wâ—lde anticipation did not doubt to call Herod who liued so long before Machiuell a Machiauellian But that at one blow wee may cut off all his reasons all his hopes this I affirme this I pronounce that all his bookes and all his deedes tend onely to this that thereby a way may be prepared to the ruine destructioÌ„ of that part of this Kingdome which is established at Rome for what else doth hee endeauor or go about but to change the forme of comon-wealth and so to depriue the people who are a soft a liquid and ductile mettall and apter for our impressions of all their liberty hauing so destroyed all ciuility re-publique to reduce all states to Monarchies a name which in secular states wee doe so much abhor I cannot say it without teares but I must say it that not any one Monarch is to be found which either hath not withdrawne himselfe wholy froÌ„ our kingdome or wounded endamadged in some weighty point hereupon our Cotton confesses that the authority of the Pope is incomparably lesse then it was and that now the ChristiaÌ„ Church which can agree to none but the 〈◊〉 is but a diminutiue And herevpon also it is that the Cardinal who were wont to meete oftner meete now but once in a weeke because the businesses of the Court of Rome growe fewer To forbeare therefore mentioning of the Kings of Britaine and Denmarke and the other Monarkes of the first sort which haue vtterly cast off Rome euen in France our enemies are so much encreased that they equal vs almost in number and for their strength they haue this aduantage aboue vs that they agree within themselues and are at vnity with their neighbour Resourmed Churches whereas our men which call themselues Catholick there doe so much differ from the Romane Catholick that they do not onely preferre Councels but euen the king before the Pope and euermore oppose those their two great Gyants Gog and Magog their Parliament of Paris and their Colledge of Sorbon against all our endeauours Besides all this we languish also miserably in Spaine where Cleargy men if they breake their fealty to their Lord are accused of treason where Ecclesiasticall persons are subject to secular 〈◊〉 ment and if they be sacrilegious are burnt by the Ordinarie Magistrate which are doctrines and practises contrary and dangerous to vs. And though they will seeme to haue giuen almost halfe the kingdome to the church and so to haue diuided equally yet those Graunts are so infected with pensions and other burdens by which the kings seruants and the younger sons of great persons are maintained that this greatnesse of the Church there is rather a dropsie then a sound state of health established by welconcocted nourishment and is rather done to cast an Eouy vpon the Church then to giue any true Maiestie to it And euen in vsurping Ecâ—siasticall â—sdiction the kings of Spaine haue not onely exceeded the kings of Fraunce but also of Britany For says Baronius of that king there is nowrisen vp a new Head a 〈◊〉 and a wonder He Excommunicates and he Absolues And he practiseth this power euen against Bishops and Cardinals He stops Appeales and he acknowledges no superiority 〈◊〉 the sea of Rome but 〈◊〉 in 〈◊〉 of Preuention And therefore the name Monarch is a hateful and execrable name to vs. Against which Baronius hath thundred with such violence such fiercenesse and such bitternesse that I could hardly adde any thing thereunto if I should speake vnspeakable Emperour with thine owne tongue For he cals it an Adulterine name and a Tower of Babel and threatens destruction to that king though himselfe were his subiect except he forbeare the name In the meane time he resolues him to be a Tyranâ— and pronounces him to stand yearely Excommunicate by the Bulla 〈◊〉 Neither doth he offer to desend himselfe with any other excuse when a Cardinall reprehended his fiercenes towards the king then this 〈◊〉 Imperions zeale hath no power to spare God himselfe And yet he confesseth that this zeale was kindled by the Popes speciall commaund and by his Oath taken as Cardinall Neither hath our Bellarmine almost any other cause of aduauncing Monarchicall gouernmeÌ„t so much as he doth then thereby to remoue all secular men from so great a dignitie and to reserue it only to the Church It was therfore well done of that Rebullus who now begins to bee knowne in this state when hauing surfeited with Calumnies against the French Church and her Ministers he hath dared of late to draw his pen and to ioyne battell against a most puissant forraine Prince hee did well I say and fitly when hee called Bellarmine and Baronius The sword and buckler of the Romane Church And I cannot choose but thanke him for affoording the Title of Sword to our Order as well because after so many expositions of those words Behold heere are two 〈◊〉 which our side hath gathered to establish a temporall Iurisdiction in the Pope and which our Aduersaries haue remoued worne out or scorned this man hath relieued vs with a new and may seeme to intend by the two swords the Popes Excommunications and the Iesuites 〈◊〉 and King-killings as also because he hath reserued to our Order that soueraigne dignity that as God himselfe was pleased to defend his Paradice with fire and sword so we stand watchfull vpon the borders of our Church not onely prouided as that Cherubin was with sire and sword but with the later inuention of Gunpowder about the first inuentour whereof I wonder why Antiquaries should contend whether it were the Diuell or a Frier since that may be all one But as O vnspeakable Emperour you haue almost in all things endeuoured to imitate
God so haue you most throughly performed it in vs For when God attempted the Reformation of his Church it became you also to reforme yours And accordingly by your Capuchins you did reforme your Franciscans which before we arose were your chiefest labourers and workemen and after you Reformed your Capuchins by your Recolets And when you perceiued that in the Church of God some men proceeded so farre in that Reformation that they endeuoured to draw out not onely all the peccant and dangerous humours but all her beautie and exteriour grace and Ornament and cuen her vitall spirits with her corrupt bloud so induce a leannesse and il-fauourednes vpon her and thought to 〈◊〉 a rigid coldnesse with a 〈◊〉 you also were pleased to follow that Example and so in vs did Reforme and awaken to higher enterprise the dispositions as well of the Circumcellions as of the Assassins for we do not limit our selues in that lowe degree of the Circumcellions when we vrge and prouoke ohers to put vs to death nor of the Assassins which were hired to kill some Kings which passed through their quarter for we exceed them both because wee doe these things voluntarily for nothing euery where And as wee will bee exceeded by none in the thing it selfe so to such things as may seeme mysticall and significant wee oppose mysticall things And so least that Canon That no Clergy-man should weare a knife with a point might seeme to concerne vs by some prophetical relation we in our Rules haue opposed this precept That our knife be often whetted so kept in an apt readines for all vses for our diuination lies in the coÌ„templation of entrails in which art we are thus much more subtile then those amongst the old Romans that wee consider not the entrails of Beasts but the entrails of souls in confessions and the entrails of Princes in treasons whose hearts wee do not beleeue to be with vs till we see them let therefore this pratling Secretary hold his toÌ„gue and be content that his booke be had in such reputation as the world affoords to an Ephemerides or yearely Almanack which being accoÌ„modated to certaine places certaine times may be of some short vse in some certaine place and let the Rules and precepts of his disciples like the Canons of prouincial Councels bee of force there where they were made but onely ours which pierce and passe through all the world retaine the strength and vigour of Vniuersall Councels Let him enioy som honourable place amongst the Gentiles but abstaine froÌ„ all of our sides neither when I say Our side doe I only meane Moderne men for in all times in the Romane Church there haue bene Friers which haue farr exceeded Machiauel Truely I thought this Oration of Ignatius very long and I began to thinke of my body which I had so long abandoned least it should putrifie or grow mouldy or bee buried yet I was loath to leaue the stage till I saw the play ended And I was in hope that if any such thing should befall my body the Iesuits who work Miracles so familiarly whose reputation I was so careful of in this matter would take compassion vpon me and restore me againe But as I had sometimes obserued Feathers or strawes swimme on the watersface Brought to the bridge where through a narrow place The water passes throwne backe and delaâ—d And hauing daunc'd a while and nimbly plai'd Vpon the watry circles Then haue bin By the streames liquid snares and iawes suck'd in And suncke into the wombe of that sâ—olne bourne Leaue the beholder desperate of returne So I saw Machiauel often put forward and often thrust back and at last vanish And looking earnestly vpon Lucifers 〈◊〉 I perceiued him to bee affected towardes Ignatius as Princes who though they enuy and grudge that their great Officers should haue such immoderate meanes to get wealth yet they dare not complaine of it least thereby they should make them odious and contemptible to the people so that Lucifer now suffered a new Hell that is the danger of a Popular Diuell vaine-glorious and inclined to innouations there Therefore he determined to withdraw himselfe into his inward chamber and to admit none but Ignatius for he could not exclude him who had deserued so well neither did hee thinke it safe to stay without giue him more occasioÌ„s to amplifie his owne worth vnder-value all theÌ„ there in publique and before so many vulgar Diuels But as hee rose a whole army of soules besieged him And all which had inuented any new thing euen in the smallest matters thronged about him and importuned an admission Euen those which had but inuented new attire for woemen those whom Pancirollo hath recorded in his Commentaries for inuention of Porcellandishes of Spectacles of Quintans of stirrups and of Cauiari thrust themselues into the troupe And of those which pretended that they had squared the circle the nuÌ„ber was infinite But Ignatius scattered all this cloud quickly by commaunding by chiding by deriding and by force violence Amongst the rest I was sory to see him vse Peter Aretine so ill as he did For though Ignatius told him true when he boasted of his licentious pictures that because he was not much learned hee had left out many things of that kind with which the ancient histories poëmes abound and that therefore Aretine had not onely not added any new inuention but had also taken away all courage and spurres froÌ„ youth which would rashly trust and relie vpon his diligence and seeke no further 〈◊〉 loose that infinite precious treasure of Antiquitie He added moreouer that though Raderus and others of his Order did vse to gelde Poets and other Authors and heere I could not choose but wonder why they haue not gelded their Vulgar Edition which in some places hath such obscene words as the Hebrew tongue which is therefore also called Holy doth so much abhorre that no obscene things can be vttered in it insomuch that as one of them very subtilly notes the starre of Venus is very seldome called by that name in the Scripture for how could it be the word being not Hebrew yet said hee our men doe not geld them to that purpose that the memory thereof should bee abolished but that when themselues had first tried whether Tiberius his Spintria Martialis sympleâ—ma and others of that kinde were not rather Chimeraes speculations of luxuriant wits then things certaine constant and such as might bee reduced to an Art and methode in licentiousnes for Iesuits neuer conâ— theÌ„selues with the Theory in thing but straight proceed to practise they might after communicate them to their owne Disciples and Nouitiates for this Church is fruitfull in producing Sacraments and being now loaded with Diuine sacraments it produces Morall sacraments In which as in the diuine it bindes the Layety to one species but they reserue to