MOst Blessed Father, we are so unable to express what mighty Thanks the whole Body of the Church is bound to pay to Almighty God, who has in these times raised up you to be the Supream Bishop and Pastor of his Flock, and gives you likewise that Mind which you have, that we have no hope so much as to conceive how great they are. For that Spirit of God by which as the Prophet speaks the Heavens are made firm, has Decreed, as we cannot but see, by your Hand to sup­port the Church, now that she is not only leaning, but just falling headlong into Ruin; nay, to advance her to her ancient Eminence, and to restore her to her former Beau­ty.

It is no uncertain Conjecture of this purpose of God, which we are enabled to make, whom your Holiness called to you and required, that without any regard had to you, or to any one else, we should signifie to you what those Abuses are, and most grievous Distempers wherewith the Church of God, and especially the Court of Rome, has for a long time been affected, whereby also it has come to pass, that these pestilent Diseases growing to their height by little and little, the Church as we see is upon the very brink of Ruin. And because your Holiness (being taught by the Divine Spirit, who, as St. Austin says, does with­out noise of Words speak in the Heart) very well under­stands this to be the Original of these Mischiefs; that some Popes your Predecessours, having itching Ears, as says the Apostle Paul, heaped up Teachers after their own Lusts, not to learn from them, what they ought to do, but that they should take pains and employ their Wit to find out ways how it might be lawful for them to do what they pleased: To which we may add, that as the Shadow follows the Body, so Flattery follows Greatness, and Truth can hardly find any way to the Ears of Princes; hence it has come to pass, that there have been Doctors e­ver ready to maintain, that all Benefices being the Pope's, and the Lord having a Right to Sell what is his own, it must necessarily follow, that the Pope is not capable of the Guilt of Simony; insomuch, that the Pope's Will and Pleasure whatever it be, must needs be the Rule for all that he does; which doubtless would end in believing every thing lawful that he had a mind to do.

From this Source, as from the Trojan-Horse, those so ma­ny Abuses, and such mortal Diseases, have broken forth into the Church of God, which have reduced her, as we see, almost to a State of Desparation: The same of these things having come to the Ears even of Infidels (let your Holi­ness believe us speaking what we know) who deride Chri­stianity [Page 3]more for this, then for any thing else; so that through our selves, we must needs say through our selves, the Name of Christ is blasphemed amongst the Nations. As for you most Holy Father, for so in truth you are, besides that Prudence which you so long since have obtained, be­ing also instructed by the Spirit of God, when you gave your self wholly to this care, that the Church of Christ wherewith you are entrusted, might be healed of her Di­stempers, and recover a good state of Health, you saw, and you saw aright, that where the Disease grew at first, there the Remedy must begin: And following the exam­ple of the Apostle Paul, you intended to be a Dispenser, and not a Lord, but to be found faithful in the Lord, like that Servant in the Gospel, whom the Lord set over his Family, to give them their Food in their season; And in order to this, you resolved at no hand to Will that which is unlawful, nor to desire the Power of doing what you ought not. For these Reasons you called us to your self, who how unqualified soever we may be, in point of skill, for so weighty an Affair, do not yet want a good Affection towards the Honour and Glory of your Holiness, and a­bove all to the Reformation of the Church of Christ. You enjoyned us with most serious expressions, that we should go and bring together all those Abuses, and lay them be­fore you, protesting that if we proceeded herein negligent­ly, and unfaithfully, the account that should be given to Al­mighty God of this matter committed to our Trust, should be upon our selves. And that all things might be more freely handled by us, and opened to you afterward, you bound us by an Oath, and under the Penalty of Excommunica­tion, that we should discover no part of this our Trust to any one whatsoever.

We therefore in obedience to your Command, have brought together those Distempers, in as few Words as may be, and their Remedies, the most effectual, at least [Page 4]which we for our part could think upon. And now we rely upon your Goodness and Wisdom to mend all those faults and supply all those defects of the performance which are left in it, by reason of our incompetency for this undertaking.

But to reduce all our Thoughts to some certain Heads; since your Holiness is both the Prince of these Provinces, which are the Ecclesiastic Estate and Territory, and with­al the Governour of the Universal Church, and likewise the Bishop of Rome; we have not taken upon our selves to speak of those things which concern that Principality, which by your Prudence is so excellently Govern'd as we see. We will touch upon these matters only that belong to the Office of the Universal Pastor, and some also that are proper to the Roman Bishop.

First of all then we think most B. Father, according to what Aristotle says in his Politicks, that as in every other Commonwealth, so in the Ecclesiastic Government of the Church of Christ, it should be esteemed the principal Law of All, that Laws should be observed as much as is possible; and that it be not lawful to Dispense with the Laws, but for a Cause urgent and necessary. For no Custom intro­duced into a Commonwealth, can be more pernicious, than inobservance of Laws, which our Ancestors thought were religiously to be kept, and doubted not to call their Authority Venerable and Divine. All these things you know Most Excellent Pope, you have read them long since in the Philosophers and Divines. But one thing there is of moment next to this, or rather of far greater conse­quence as we think, that it is not lawful for the Pope who is Christ's Vicar, to make any Gain to himself of the use of the Keys, of the power of the Keys we say, which Christ hath committed to him. For this is the Command­ment of Christ: Freely ye have received, Freely give. These things being in the first place provided for, since your Holiness has the care of Christ's Church upon you, so [Page 5]that it may be furnished with divers Ministers, by whom that trust is to be discharged, and that these are all the Cler­gy to whom Divine Service is committed, the Presbyters especially, and those of them chiefly that have the care of Souls, and above all the Bishops; it follows, that in order to a right Proceeding in this Government, the first care that is to be taken, is, that these Ministers be such that are fit for the Duties of their Function.

And here the first Abuse in this kind, is, that in the Or­dination of Clerks, especially of Presbyters, no manner of care and diligence is used, but every where the most une­ducated Youths, of the vilest Parentage, set out with no­thing but evil Manners, are admitted to Holy Orders, e­ven to Priesthood it self, thô that be the Character which expresseth Christ more than all others. From hence grow innumerable Scandals, from hence comes the Contempt of the Ecclesiastic Order, and hence it is, that the reverence of God's Worship is not only diminished, but well nigh ex­tinguished. We think therefore the best way would be, for your Holiness to appoint two or three Prelates of Learning and Probity to look after this matter, who should govern the Ordinations of Clergy-men, and then to enjoyn all Bishops under the Penalty of Censures, to take the like care in their Diocesses. Nor should your Holiness suffer any to be Ordained but by his own Bishop, or with the License of his Bishop, or such as are Deputed in the City. And every Bishop should provide a Master in his Church, for the instruction of the inferiour Orders of the Clergy, in good Learning, and good Manners, as the Law re­quires.

Another Abuse of a most grievous Nature, is in the Col­lation of Ecclesiastical Benefices, especially with Cure of Souls, and above all of Bishopricks, the manner having been, that good Provision is made for those who have the Benefices, but for the Flock of Christ, and the Church, [Page 6]none at all. In bestowing therefore these Benefices with care, and chiefly Bishopricks, it is highly requisite, that they be conferred upon good and learned men, who are able by themselves to discharge the Duties belonging there­to; and who withal, are most likely to be resident; for which reason a Benefice in Spain or Britain, is not to be given to an Italian, nor the like; which Rule is to be ob­served both in Collations, when a Vacancy happens by the Decease of the Incumbent, and in Cessions too, whereas now no regard is had to any thing else, but the will and advantage of him that resigns: We think therefore it would be very well, if one or more honest men were ap­pointed to govern this Business. Another Abuse is, when Benefices are conferred, or resigned to others, that Pensi­ons are to be paid out of the Revenues; nay, and some­times he that resigns, reserves all the Profits to himself: In which matter it is to be observed, that Pensions ought not to be allotted upon any other account, but as certain Alms which should go for pious uses, and for the relief of the Poor. For the Revenues are annexed to the Benefice, as the Body to the Mind, so that of their own nature they belong to him that has the Benefice, that according to his Rank he may live honestly upon them, and be able to bear the charge of Divine Service, and to repair the Church, and the Houses belonging to it; and that he should spend what remains in pious uses. For this is the natural em­ployment of such Revenues.

But as in the Course of Nature, some things are done o­therwise then according to Common Rules, and besides the Inclination of Universal Nature; So as to the Pope, who is the Universal Dispenser of Ecclesiastical Benefices, if he sees that the Portion of the Priests, which ought to be laid out in pious uses, or some part thereof, may be employed for some particular good uses; & that it would be most expedient it should be so, he may without doubt provide accordingly. [Page 7]He may therefore very lawfully set a Portion upon a Be­nefice, for the relief of an indigent Person, especially a Clergy-man, that he may be able to live in some measure according to his Order. But 'tis a great Abuse that all the fruits should be reserved, and that wholly taken away which is to serve for the maintenance of Divine Service, and the support of the Incumbent: and that Pensions should be gi­ven to rich Clergy-men, who can live conveniently enough upon the Revenues which they have, is surely a great Abuse also, and both of them are to be removed.

There is another Abuse also in the changing of Bene­fices, upon Contracts that are all of them Simonical, and in which no regard is had to any thing but gain. Ano­ther Abuse to be taken away altogether, has prevailed in this Court by the knavery of certain persons that are shrewd in their way: For whereas the Law provides, that Benefices cannot be given away by Will, because they are not the Testators, but the Church's Fee; and that the Church's Patrimony should be continued as a common provision in the behalf of all good men, but never grow into a private Estate: No little pains have been taken, in which more of Worldly Wisdom than Christian Honesty is to be seen, to find out divers tricks for the eluding of the Law. For Bishopricks and other Benefices are resigned, first, with a condition of resuming them; to which is ad­ded, a reservation to Collate the Benefices belonging to them; with another reservation to Administer and Go­vern. And so here comes to be a Bishop who has not so much as one Right of a Bishop, while the other is no Bi­shop at all, who claims all the Right belonging to one. Your Holiness may see to what a pass things are brought by the flattery of making every thing lawful that is re­solved to be done. For we would fain know what this is, but to make a private Inheritance of a Benefice? Ano­ther cheat besides this is invented, that Bishops upon their [Page 8]Petition, have Co-adjutors granted to them, not so well qualified as themselves; so that unless a man be resolved to shut his Eyes, he must needs see that the Co-adjutor is by this trick made Heir to the Bishoprick. Again, it is an ancient Law established by Clement, that the Sons of Priests should not succeed their Fathers in their Benefices; and this, least the common Patrimony of the Church should become a private Estate. But as we hear, this venerable Law is dispensed with: and we must not conceal what e­very prudent person will by himself discern to be a great truth, that no one thing hath raised more of that Envy a­gainst the Clergy, from whence so many Seditions have already happened, and more are at hand, than this turning of Ecclesiastical Profits and Revenues from being a com­mon, to a private thing. All men had some hope before this, but now they are reduced to despair, and sharpen their Tongues against this holy See. It is another Abuse, that Benefices are disposed in Reversion, and occasion is given to the Expectant to desire another mans death, and to be glad when he hears of it: By which means also when a Vacancy happens, they that deserve best are excluded; besides the Law Suits that are hereby caused. All this we think ought to be mended. By the same craft a farther Abuse is introduced: For whereas some Benefices are by Law Incompatible, and are so called, our Ancestours intend­ing to admonish us by the signification of the word, that they ought not to be confered upon one person; this too is now dispensed with, and not onely two, but more of these Benefices; and which is worst of all, Bishopricks are enjoyed by the same man: Which custom brought in by Covetuousness, we think ought to be turned out again, especially as to a plurality of Bishopricks. What shall we say to the union of Benefices for a mans Life, to avoid the incompatibility of them under this colour, is not this a meer fraud upon the Law? Another Abuse has prevail­ed, [Page 9]that Bishopricks, not one only, but more are collated upon the most Reverend Cardinals, or given them in Commendam: which we, most blessed Father, believe to be no slight grievance in the Church of God; in as much as first of all, the Office of a Cardinal, and that of a Bishop are incompatible in the same person: For the Cardi­nals province is to assist your Holiness in the Government of the Catholic Church: But that of a Bishop is to feed his Flock; which he cannot do well and as he ought, if as a Shepherd he dwells not with his Sheep: besides, Holy Father, the example of this custom does a world of mis­chief: For how can this Holy See guide others, and cor­rect their Abuses, if she suffers such Abuses in her princi­ple Members? For we do not think that because they are Cardinals, it should be more lawful for them to transgress the Laws, but that they should least of all presume to do it; since their lives are to be a Law to others; nor are they to be like the Pharisees who said but did not, but to our Saviour Christ, who began to do, and then to teach. And besides this, Licentiousness being the fewel of Avarice, the use of it is prejudicial to the Counsels they take in Church Affairs. Moreover, for the obtaining of Bisho­pricks, Cardinals do court Kings and Princes, their depen­dence upon whom afterwards, hinders them from speak­ing their minds freely; at least, if they were bold and wil­ling enough to speak, yet they would easily be perverted into a wrong judgment by affection and interest. We could wish therefore that this custom were broken, and that all the Cardinals might have an equal Revenue, which would maintain them handsomly according to their Dignity; which provision we think might easily be made, if we would be willing to serve Mammon no longer, and would serve none but Christ.

These things being set right, which refer to the appoint­ment of your Ministers, who are, as it were, the Instru­ments [Page 10]for the right performing of God's Worship, and the well ordering of the People in a Christian Life. We must now come to those things which relate to the Government of Christian People: As to which matter, most holy Fa­ther, there is an Abuse in the first place to be corrected; and the greatest care is to be taken that Bishops especial­ly, no nor Curates be absent from their Churches and Pa­rishes, unless for a weighty cause, but keep their Residence: but especially the Bishops, since they are the Husbands of the Church committed to their care. For we ap­peal to God, that no sight can be more lamentable to a Christian man going through Christendom, than this soli­tude of the Churches. Almost all the Pastors are with­drawn from their Flocks, which are almost every-where entrusted with Hirelings. There ought therefore to be a great Penalty upon Bishops above all, and likewise upon Curates who are absent from their Flocks, and who ought not onely to be censured, but not so much as receive the Revenues of the Church, unless for some short time the Bi­shops obtain leave of absence from your Holiness, and the Curates from their Bishops. Let some of the Laws and Decrees of Councils in this matter be read, whereby it is provided, that a Bishop shall not be absent from his Church above three Lord's Days.

It is also an Abuse, that so many of the most Reverend Cardinals are absent from this Court, and do not so much as in part do any thing of that Office which belongs to a Cardinal. We think indeed that 'tis expedient for some few Cardinals to live in their Provinces, since thy are as it were the Root of the Papacy, that by shooting out its strings abroad in the Christian World, contains the People in their Obedience to the Roman See. But yet we think it were very much for the Interest of your Holiness, to recal them, though not perhaps every one, to their Residence in this Court: For besides that by this means they would ex­ecute [Page 11]the proper Office of Cardinals, the State and Retinue of your Court would be provided for, and the want of those many Bishops would be supplied, who ought to leave the Court, and return to their Churches.

Another great Abuse, and by no means to be endured, since 'tis a scandal to all Christian People, arises from the hindrances and restraints that are upon Bishops in the Go­verning of their Flocks, and chiefly in the punishing and correcting of wicked persons. For first, there are ill men, and especially Clergy-men, who by many ways exempt themselves from the Jurisdiction of their Ordinary. But then if they are not exempt, they betake themselves easi­ly to the Penitentiary or to the Datary, where they presen­ly find a way to protect their Impunity, and which is still worse, by giving of Money. This scandal, most holy Fa­ther, does so disturb Christian People, that 'tis not to be expressed: We beseech your Holiness, by the Bloud of Christ, wherewith he hath Redeemed his Church, having washed the same in his Bloud, that these foul blemishes be taken away: Let these mischiefs be removed, to which, if in any Republick or Kingdom allowance were given, it would in a little time fall head-long into ruine, and would not by any means be able to subsist long: And yet we think it is lawful for us, so that we have the doing of it our selves, to see these Monsters brought into the Common­wealth of Christendom.

In the Orders of the Religious, there is another Abuse to be corrected, that many of them are so degenerate, that they are grown scandalous, and their examples pernicious to the Seculars. We think the Conventual Orders are to be a­bolished, not by doing to any man that injury of Disposses­sing him, but by forbidding them to admit any more; For thus, without wronging any one, they would soon be worn out, and good Religious might be substituted instead of them: but at present it were best, that all Children who [Page 12]are not yet professed, should be taken from their Monaste­ries.

We think also, that as to the Preachers and Confessors that are sent out by the Fryers, there is need of Animad­version and Amendment, that great care should be taken by their Chief, that they be fitly qualified; and then that they be presented to the Bishops, to whom chiefly the Church is intrusted, to be examined by them, or by fit per­sons, and that without their consent they be not admitted to the exercise of those Offices.

We have already said, most holy Father, that it is by no means lawful to make any Gain by the use of the Keys: in which matter the Words of Christ stand firm and sure, Freely ye have received, freely give. This does not onely belong to your Holiness to take notice of, but to all who share in this power; and therefore we desire that it may be observed by your Legates and Nuntio's: For as the custom which has much prevailed, dishonours this See, and makes the People clamorous, so the contrary would be exceeding­ly for the Ornament of the one, and for the Edification of the other.

Christian People are disturbed by another Abuse, which concerns Nuns that are under the care of the Conventual Fryers, where in most Monasteries, publick Sacriledges are committed to the intolerable scandal of the Citizens. Let your Holiness deprive the Conventuals of this care, and give it to the Ordinaries, or to others as you shall see cause.

The publick Schools are most perniciously abused, espe­cially in Italy, where many Professors of Philosophy teach that which is wicked; Yea, in Churches themselves, there are most ungodly Disputes; and if any of them are pious for the matter, yet Divine things are handled very irreve­rently as to the manner, and that before the People. There­fore, where there are publick Schools; the Bishops should be required to admonish the Readers not to teach Impiety to [Page 13]young Men; but to shew the weakness of natural light in questions concerning God, concerning the lateness or the eternity of the World, and the like; and to direct them to pious Belief. And as no publick Disputations about such Questions should be permitted, so neither concerning matters of Divinity, which by this means would lose very much the esteem and reverence of the People: Those things should be disputed privately; and other Questions in Na­tural Philosophy, chosen for publick disputations. Which caution is to be given to all other Bishops, especially of the greater Cities where such Disputations use to be held. The same care is to be taken about the Printing of Books; and all Princes are to be Written to not to suffer any sort of Books whatsoever, without farther examination, to be Printed in their Territories. The care of which thing, should likewise be given to the Ordinaries. And because Erasmus's Colloquies are now-a-days wont to be read to Children in Grammar Schools, in which there are many things apt to dispose uneducated minds to Impiety; there­fore the reading of those Colloquies, and the like, in such places, ought to be prohibited.

Now, besides these things which refer to the appointing of your Ministers in this care of the whole Church, and then in the Administration and Government thereof, your Holiness may please to take notice, that there are other A­buses introduced likewise.

The first concerns Apostate Fryars or Religious, who notwithstanding their solemn Vow, draw back from the Religion of their Order, and obtain leave not to wear the Habit of it: No, not the least appearance thereof, but one­ly some handsome Habit of a Clergy-man. We say no­thing now of Lucre, for we noted at first, that Merchan­dise was not to be made of the Power of the Keys recei­ved from Christ: We now say that this kind of Dispensati­on is not to be used. For the Habit is the sign of the Pro­fession, [Page 14]to which these Apostates ought to be held, nor has the Bishop power in this case, so true it is, that this Liberty ought not to be given to these men. Neither when they have broken away from their Vow to God, should they be suffered to enjoy Benefices, or Cures.

There is another Abuse in the Collectors for the Holy Ghost, for St. Anthony, and others of this kind, which put Cheats upon Rustics, and simple People, and intangle them in a world of Superstition. These Collectors we think ought to be taken away.

Another Abuse there is in dispensing with a Person in Holy Orders to Marry, which is not to be allowed to any, unless it be for the preservation of human Race in any Na­tion, where the Cause is weighty and of publick concern. This is especially to be observed in these times, in which this Liberty is violently contended for by the Luthe­rans.

We conceive it also to be an Abuse, to dispense with the Marriage of those that are in the Second Degree of Con­sanguinity or Affinity, unless it be for a weighty reason. Nor should Dispensations be granted without other Degrees, but where the Cause is honest, and still without Mony; unless the Parties were married before, in which case it is lawful to impose a pecuniary Punishment, in order to Ab­solution from Sin already committed, and to convert it to pious uses, such as your Holiness promotes. For as where there is no Sin in the use of the Keys to be done away, no Mony can be demanded, so where Absolution from Sin is desired, a pecuniary Mulct may be laid, and designed for pious uses.

In the Absolution of a Simoniacal Person there is another Abuse, and 'tis a dismal thing to consider, that this Plague reigns in the Church to that degree, that some are not afraid to be guilty of Simony, and to go presently for Absolution. The truth is they buy their Absolution, and so they keep the Benefice they bought before.

We do not say that your Holiness wants power to for­give that Punishment, which is by positive Law appoint­ed for this Crime, but that you ought not by any means to do it, that so horrible a Wickedness may be more effe­ctually suppressed, then which there is none that breeds more Mischief and Scandal.

Neither is Liberty to be given to Clergy-men, unless for an urgent Cause, to dispose of the Goods of the Church by Will; least that which is for the relief of the Poor, be converted to private Pleasure, and the luxury of Build­ing.

But neither are faculties to receive Confessions, with the use of a portable Altar, easily to be granted, for thus Ecclesiastical Affairs grow cheap, and that Sacrament also which is the principal of all the rest. Nor are Indulgences to be given above once a Year in every greater City. Nor ought a Commutation of Vows to be lightly yielded to, but where the Good is equivalent, and will bear it out.

It has been a Custom also to change the Wills of Testa­tors, who have left a certain Sum of Money for pious and charitable purposes; which by the Authority of your Ho­liness is transferred to the Heir or the Legatee under pre­tence of their Poverty, &c. and this is gain'd by Mony too. Surely unless a great change happens in the Estate of the Heir, by the Death of the Testator, so that the Te­stator himself in all likelihood, if he had foreseen that change, would also have changed his Will, it is an impious thing to depart from the last Will and Testament of the Dead. Of filthy lucre we have spoken so often, that we must mention it no more.

And thus according to our capacity having summarily described all those things which belong to the Duty of the Supreme Bishop of the Catholic Church; it remains that we say something of that which belongs to the Roman Bi­shop. [Page 16]This City of Rome is both the Mother of the Church, and the Mistress of other Churches, wherefore the Worship of God, and purity of Manners should flourish there most of all: But yet Holy Father all Strangers are scandalized, when they go into St. Peter's Church and see what slovenly ignorant Priests say Mass there, so habited and cloathed that they could not appear cleanly in a nasty House. This is so mighty an offence to All, that the most Reverend the Arch-presbiter, and the Poenitentiary are to take care of this Thing, and remove the Scandal: And the like order is to be taken in other Churches.

Nay, in this City, Whores walk about as if they were goodly Matrons, or they ride upon Mules, and are at Noon-day followed up and down by men of the best ac­count in the Families of Cardinals, and by Clergy-men. We see no such degeneracy in any other City, but in this, which is to be an example to all others. These Whores live in splendid Houses: 'Tis a filthy Abuse, and ought to be mended.

In this City also Malice and Animosity reigns amongst private Citizens, to bring whom to a right understanding, and to make them Friends, is a main part of the Bishop. Wherefore some of the Cardinals who are fittest for this Ser­vice, should be appointed to take up Quarrels, and to re­concile the Citizens to one another.

There are Hospitals, Pupils, and Widows in this City, the principal care of which belongs to the Bishop and Prince. Wherefore your Holiness may please to take a fit care about all this, by some Cardinals that are Men of Probity.

Now these are the things Most Holy Father, which we for the present have brought together, as our Capacity would permit, that as to us it seems needful, they may be Corrected. But you in your Goodness and Wisdom will make a more perfect judgment of every thing. We indeed thô we have not answered the greatness of the Con­cern, [Page 17]which is too hard for us, yet at least have satisfied our own Consciences, and cannot but conceive great hope, that under your Government we may see the Church of God purged, fair as a Dove, at Harmony with it self, and united into one Body, to the never dying Honour of your Name. You have taken to your self the Name of of Paul, we hope you will imitate the Charity of Paul, who was a Chosen Vessel to carry the Name of Christ amongst the Gentiles. We hope that you are cho­sen to restore the Name of Christ, forgotten by the Nati­ons, and even by us of the Clergy, that hereafter it may live in our Hearts, and appear in our Actions, to heal our Diseases, to reduce the Flock of Christ into one Sheep-fold, to remove from us that Indignation and Vengeance of God, which we deserve, which is now ready to fall upon us, which now hangs over our Heads.

• Gaspar Card. Contarene.
• Joh. Peter Card. Theatine, afterwards Paul IV.
• James Card. Sodelet.
• Reginald Pole, Card. of England.
• Frederic Archbishop of Brundusium.
• Joh. Matthew Gibet, Bishop of Verona.
• Gregory Cortese, Abbat of St. George at Venice.
• Fryar Thomas, Master of the Sacred Palace.

YOUR Legat at Bononia has given Us to under­stand, that 'tis your pleasure, That We, the Bi­shops lately Assembled in this City, by your Command, should three by three, separately consult a­bout the most effectual means of Establishing and Advan­eing the Apostolic See, which is at present so much trou­bled, assaulted, and weakned by the Perfidious Lutherans: And that we should deliver in Writing our Opinions of this matter, that your Holiness may compare them together, and deliberate with your self about them as you desire. We therefore, the three Bishops, whose Names are to this, thô neither our Prudence, Learning, or Experience in bu­siness, does avail much, will yet, in obedience to your Will, distinctly declare our Opinions, with such submissi­on, that yet all shall be referr'd to the Judgment of your Holiness.

But in the first place, with all Reverence imaginable, We would admonish your Holiness to take care least the same thing happen to this our Advice, which we remember lately happen'd in another Case, when some Cardinals with Select Bishops, Nine in all, consulted about this very thing, viz. The Way of Reforming the Church: and presented a Pa­per in which they offer'd their Opinions: For the things there, that ought to have been suppressed and concealed, presently stole abroad, and were scatter'd and dispersed e­ven as far as Germany: and so all our Counsels were dis­cover'd and laid open to our Enemies the Lutherans. And these things were of wonderful advantage to them in the opposition they made against Us; and 'tis incredible what hatred of Us they raised by the Books they published upon those Advices: Affirming that We our selves confess there are many Errours and Abuses in the Church, which We are so far from being willing to correct our selves, that we do not stick to defend and maintain them by force, and persecute with the utmost rigour any one that dares but to open his Lips about the necessary Amendment of them.

The divulging that Council, most holy Father, believe Us, was a great disadvantage to our Affairs; God forgive him by whose fault or negligence it hapned: But truly there ought to be all care and diligence used, that this our Advice never come abroad; otherwise we shall add affli­ction to affliction, and heap evil upon evil: for We strike at things of the highest concern, and freely without any respect of Persons; we fall directly on the main cause; first, shew the Disease, and then offer a convenient Remedy. But these we say, are to be kept as Secrets.

When we had well, and long considered, what was the State of this weighty Controversie, recollecting all things from the beginning, (for we should always run back to the first principles) we at last found it to be this: The Lutherans hold and confess all the Articles of the A­postles [Page 20]Creed, that of Nice, and Athanasius. This is very certain, for we ought not to deny (especially amongst our selves) what we all know to be so true. And these Luthe­rans refuse to admit of any other Doctrine, but that alone, of which the Prophets, Christ and his Apostles were Au­thors; and wish likewise that all men would be content with those few things that were observed in the Apostles time, or immediately after, and would imitate the Primitive Churches; nor think of receiving any Traditions which it is not apparent, as the light, were delivered and instituted by our Lord Jesus Christ, and his Apostles. Thus do our Adversaries judge, but indeed they judge ill: We on the o­ther hand, following the Opinion of your Holiness, would have all Traditions, Constitutions, Rules, and Ceremonies, which have hitherto been brought into the Church, by the Fathers, Councils, or any Private Man, (with a good in­tention) believed and received as Doctrine necessary to Sal­vation: But particularly as to Tradition, we believe as an Article of Faith, what the Council of Trent, lawfully As­sembled, with the Holy Ghost, has Decreed in the 3d Sessi­on, viz. That our Lord Jesus Christ, and his Apostles, deli­vered more Precepts, relating both to Manners and Faith, by word of Mouth, than are in the Scriptures; and that these, without Writing, were handed down to Us: And al­though we can't prove this clearly, (for amongst our selves we plainly acknowledge, that we have no proofs, but some sort of conjectures, to make out what we teach concerning Tradition) yet we confess this to be true, because the Roman Church maintains it. This, in short, is the hinge on which the whole Controversie turns; hence these Tumults and Contentions proceed. But we ought to venture all to keep their Doctrine from spreading any farther, althô it has got too far already, which in truth can never enough be la­mented: For 'tis no trifle that is under debate, but the safe­ty and welfare of your whole State, and of Us, who are all [Page 21]your Creatures and Members, is now at stake. For in the days of the Apostles, (to tell you the truth, but you must be silent) and for several years after them, there was no men­tion made of either Pope or Cardinal; there were none of these large Revenues belonging to Bishops and Priests; no sumptuous Temples were raised; there were no Mo­nasteries, Priors or Abbots, much less any of these Doctrines these Laws, these Constitutions, nor this Soveraignty which we now exercise over People and Nations.

But the Ministers of all Churches (as well that of Rome as others) were willingly obedient to Kings, Princes and Governours. Let your Holiness therefore judge how hard it would go with us, if by ill Destiny, we should again be reduced to the Primitive Poverty and Humility, again sub­jected to the wretched Servitude of being under the Com­mand of others: This is therefore, as we said before, a mat­ter of the highest moment.

Moreover, this in our judgment, is the onely way of a­voiding this grievous danger. We find upon full examinati­on of the matter, that the Glory, Authority and Power of the Church first arose when shrewd discreet active Bishops began to preside over it, who used their opportunities to obtain from the Emperours, that they would by their Authority and Power Establish the Primacy and Supreme Power over other Churches, in this See. And this Pope Boniface the 3d, amongst others, is said to have received from the Emperour Phocas. We observed likewise, that the Affairs of the Church began more and more to flourish every day, when Cardinals were created, the number of Bishops was encreased, and so many and so goodly Orders of Monks and Nuns were first founded. Nor can we doubt, but those Popes, Cardinals, Bishops, Monks and Nuns, have by their Cunning, their Inventions, Rites, and Ceremonies, turn'd away the Church from that ancient Doctrine which kept her so poor and humble, and have by [Page 22]these Arts procured her Favour and Authority. We ought therefore to take the same measures to preserve her in that State to which they have raised her: That is, all kind of application and wit is to be imploy'd; the number of Car­dinals, Bishops, Monks, and Nuns is to be encreased, and to speak particularly, your Holiness is in the first place to take this course:

France, Italy, and Spain (notwithstanding the Lutherans boast that the greatest part of Europe is in their Interest) are content with your Empire, the last of which does most Re­ligiously observe all your Laws and Constitutions, does not change or innovate in any thing. And as for that Nation you need not be sollicitous; for you can find but few a­mongst the Spaniards who have not an abhorrence for the Doctrine of Luther: But if there are any Hereticks a­mongst them, they are such as rather deny that the Messiah is yet come, or that mens Souls are immortal, than questi­on the Power of your Holiness. But without doubt, this Heresie of theirs seems to Us more sufferable than that of Luther; and the reason is plain, for these Marani thô they believe nothing of Christ, or a future State, are yet wont to hold their tongues, or at most laugh amongst themselves, and in the mean time are not at all wanting in their Duty to the Roman Church.

But the Lutherans do not behave themselves thus, they openly dissent from Us, and endeavour what they can to weaken and ruine our whole State. France and Italy seem plainly to affect Innovations; and most of these Na­tions, according to the Copy that Germany has set them, are ready to lay hold on the next occasion to fall off from Us: Moreover, there are many eminent Cities in those two Pro­vinces, who have no Bishop of their own, but are subject to the Bishops of the greater and most powerful Cities. Now your Holiness should choose out about a hundred of these, and create so many new Bishops to govern them. Then [Page 23]add fifty more to the present number of Cardinals; and out of all these, Bishops, I say, and Cardinals, as well old as new, select thirty or forty of the most subtile, and most versed in Courts and Business, who are skilful in the Can­non and Civil Laws: Keep these about your Person, let these be your Counfellors and Ministers in your most weighty Affairs, and private concerns. And send all the rest, as well those Bishops that are Cardinals, as others, into their respective Diocess: and order them to entertain the People with Plays, Shows, and all manner of Diversions. And let them present themselves to the People both in the Church, and riding frequently about the City, in as much pomp and splendor as they do at Rome. So will it come to pass, that the common People, who admire these Pomps and Ceremonies, and are wont to make much Money where there are many rich men, will at last be brought o­ver either by Courtesie, or their own advantage to fa­vour your side: And we need not fear for the future, what Luther, Brentius, Melancthon, or that late Heretick Verge­rius shall Write. Oh! how much did it concern Us, that he should not have escap't from Us, but have here been ei­ther clapt into Prison, or thrown into Tiber? For he who was brought up in your publick and private Affairs, is ac­quainted with a great deal of our concerns, and of all our Councils. But your Holiness has long hands, and in your great Wisdom will find a Remedy for this Evil: for it is, and ever will be lawful to take all ways to free our selves from the Snares of our Enemies; nor did we think fit to name those men, but for a very good reason; a word to the Wise. Then let your Holiness take care that these Cardi­nals and Bishops that reside in their Diocess, bestow Bene­fices on the Children of their Citizens; for this is an admi­rable and ready way to keep their minds steady in the Faith. And we know many of your Subjects who would long ago have embraced Luther's Doctrine, but for this one [Page 24]reason, that either they themselves, or their Brothers, or their Sons enjoyed some Ecclesiastical Preferment. Nor would it be amiss to send a great many of those Priests that they call Chietini and Paulini, into France and Italy: For, to say the truth, these common Priests and Monks do really abuse the Mass too much, which they say with little or no Devotion, chopping it up in haste, and making a publick Sale of it: Besides they live such dissolute profligate lives, that men deservedly give no longer credit to them, nor suf­fer themselves to be perswaded (though our Sophisters take great pains about it) that a wicked debauched Fellow can draw Christ out of Heaven to the Altar, free Souls from Purgatory, and obtain Forgiveness of Sins, both to them­selves and others, and all this by the Works Done. There­fore these new Priests the Chietini, because they say Mass slower, and with greater gravity, take no Hire, but are content with their Meat and Cloathing, and in the course of their lives carry a greater shew of goodness, will restore Mass to its Primitive Authority, and recover its Reputati­on. You should likewise make it your business to get new Orders of Monks founded every-where: for they, believe us, do great service in the establishment of your Dominion. For you may consider how they have encreased it by the Confessions, Preaching, and Worship which they have brought into the Church. Besides, we are taught this by long experience, that the Sect of the Lutherans has been less able to intrude it self there where there is the greatest numbers of Monks (especially Dominicans and Franciscans) who have ever stoutly maintained your, and overthrown the Adversaries Doctrine.

Likewise give Orders to the Cardinals and Bishops who Reside, as well as to the Priests and Monks, that they insti­tute new Fraternities, as they call 'em, in honour of this and that Saint. For our Brother Thomas Stella, or Todeschin, boasts that he contributed much to the Establishment and [Page 25]Enlarging of your Empire, by Preaching the people in ma­ny parts of Italy into a zeal for these Fraternities, especial­ly that of Corpus Christi. Moreover, let them make Sup­plications with the greatest show and pomp imaginable. Let them cause new Statues and Images to be made, burn Lamps and Candles before them, and use all sorts of In­struments and Organs in their Temples, these are the things I say, with which the people are chiefly delighted, and for whose sake they have almost forgot that Doctrine which was so destructive and pernicious to us.

Nor are these which we have mentioned the only things to be observed, but the most Reverend the Cardinals and Bishops, ought likewise to be mindful of this.

That they themselves sing Mass with the greatest Pomp and Magnificence they can possibly, and also Consecrate Fonts, Give Orders, Purifie Churches, Altars, and Bury­ing Places, Christen Bells, Veil Nuns, in the Eyes of the people, and in the sight of all the Congregation. For the vulgar are given to admire, and to be amused, with these things, in the Contemplation of which their minds are as it were so intangled in a snare, that they have no relish for any other food; or any inclination to any other Doctrine. As indeed (to say the truth) they were designed for that pur­pose. And really in our judgment, these things should be augmented and multiplied, for if the introducing and ap­pointing those few which we have now mentioned, were of such use to the settlement of your Kingdom, of what advantage would it be, were there some new ones added. For example, That threefold Oyl for the Crismes and for the sick is Consecrated every year upon Maunday Thursday: and that by one Bishop, together with Twelve Priests, with that thrice Repeated Adoration and Salutation, with those Exorcisms, with those breathings upon it, and with that rich Balm which is usual. Let your Holiness appoint, that the Consecration be not performed under five Salutations, [Page 26]and Twenty Priests. Command likewise that some other precious Liquor besides Balm, such as Manna be added, be­cause we find it Rain'd that in the Wilderness, which there­fore deservedly ought to take place amongst our Ceremo­nies. Likewise as often as the Water of Baptism is Con­secrated, it is customary to put Salt and Oyl into it, and to dip the Paschal Taper thrice in it, and to divide it into four parts. Order that moreover, they mingle some Vinegar with it, for that was given Christ to drink on the Cross; and therefore that ought to be of some use amongst the Ceremonies. Also in the Dedication of Churches, the Bishops are wont to draw all the Letters of the Latin and Greek Alphabet with their Crosier in the dust, Command them to write the Hebrew Letters too, if they know them, (though that does not signifie much, for they do not under­stand Greek, and hardly Latin, and yet they can write it, and 'tis the same thing as if they knew them) for the rea­son of Christs Crucifixon, was written on the Cross in those Three Languages, Latin, Greek, and Hebrew. And whereas the Bishops only Anoint the Palms of the Priests Hands, Order them to Anoint both the Palms and Backs of their Hands, as well as their Head and whole Face.

For if that little Oyl has so much Virtue to sanctify them, surely a greater quantity of Oyl will have more virtue for that purpose. Lastly, when Bells are Christen'd, they make a Perfume of Frankincense and other Incense, appoint that Musk and Amber be mixt with it, to raise and increase the Religion of the thing, and the wonder of the people. Once more, when any Bishop sets himself to offi­ciate in any Divine Service, with Pomp and Solemnity he ought to have many Ornaments to distinguish him from ordinary Priests: such as (to omit the rest) the Bones and Reliques of some Dead Man, which he usually wears at his Breast, set in Gold in the Form of a Cross. Do you com­mand him to hang a whole naked Leg, Arm, or Head of [Page 27]some Saint about his Neck, by a good thick Cord; for that will contribute very much to the encrease of the Religi­ons Astonishment of all that see it. The truth is, these Ceremonies were all invented and continued by Popes; you therefore that are Pope, may if you please, augment them. Nay rather indeed, for that Purpose and Design which we mentioned, ought to do it. Besides, we would advise, that your Heliness should lay your Commands on those Cardinals and Bishops that happen to reside in their Diocess, that they take care to have Logick, Sophistry, and the Art of the School-men, Metaphisicks, the Decretals Sex­tus, the Clementines, the Extravagants, and the Rules of Chancery publickly Taught and Read in their Cities. It had been well, if Men had ever applyed themselves indu­striously to the Reading such sort of Books, for then our Affairs had never been in so bad a posture as they are; but despising this sort of Learning, they began to employ them­selves in learning Greek and Hebrew, and in a little time to examine the Translation of the Bible by the true Original, and to study Divinity, and the Antient Fathers of the Church; and hence sprung all the Misfortunes we lye un­der; therefore you must endeavour, that setting these Stu­dies aside, Men should again fall to the Study of the School­men and of your Canon-Law, by which 'tis manifest, the study of Divinity was in a manner overwhelm'd and buri­ed. But let your Holiness use caution in this: For we men­tioned before only the Decretals, and Sextus, and the Cle­mentines, and the Extravagants, and not that which is cal­led the Decretum, which ought not to seem strange. For 'tis a pernicious Book, and lessens your Authority extream­ly, although it seems in some places to enlarge it: For a­mongst other things, in several places it denies, That the Pope can add the least Title to that Doctrine, which our Saviour delivered to us, and the Apostles taught; for thus says the Canon, Transferat, &c. 24. q. 3. ‘They change [Page 28]Truth into a Lye, who Preach any other thing then what they received from the Apostles.’ This is a down-right Lu­theran Maxim: for what else do our Adversaries daily in­culcate, Then that it is not lawful to depart in the least de­gree, from those things that were in use amongst the Apo­stles? But who of us doth not every day often depart from them? Indeed in our Churches we scarce retain (as we hinted at the beginning) the least shadow of that Doctrine and Discipline, which flourisht in the times of the Apo­stles, but have brought in quite another of our own. Nay, we are expresly called Lyars by that Decretum, inas­much as we have done this: yet we have done it by the Ad­vise and Instructions of Popes; nay by their peremptory Order and Command. But we wish there were not so ma­ny Canons as there are of this kind, that enjoyn things directly contrary to what the Popes, and all of us do eve­ry day (we speak of Matters of Faith and Doctrine, not of Manners.) Take one or two of them for instance. Thus says the Canon that begins Contra 25. q. 1. Nothing can be establisht contrary to the Constitutions of the Fathers, nor any thing alter'd, no not by the Authority of this See. And then another Canon, that begins Ideo, &c. says, Thus by the Divine permission we are so made Pastors of Men, that we ought not in the least to transgress what ever our Fathers in their Sacred Canons or Civil Laws have appoint­ed, for we go against their most wholsome Institutions, if we do not keep inviolably, what they according to Divine Pleasure have ordained. Do not Pope Zosimus and Leo the Third, (nay and the whole Roman Church) plainly here de­clare aloud, that the Authority of this See can do nothing against the Canons, against the Law, and against the Ordi­nances of the antient Fathers, which ought to be Religi­ously observed? How therefore shall we answer our Ad­versaries, when they press, and urge us with this, and turn that of the fifth Psalm upon us? There is no certainty in [Page 29]their Mouth; for they accuse us of lightness and incon­stancy, who have such express Canons, which forbid the Popes to alter the Decrees of the Fathers, or to do any thing contrary to them; and notwithstanding all this, thereis no­thing more frequent than the presumption of altering what has been Established by the Antient Fathers and Councils. How, I say, shall we answer this, especially since the Book of Decrees is so celebrated and famous, and is in all Schools, Courts of Judicature, and Churches, held in the greatest Honour and Esteem? And besides, those few which we have given you a tast of, it contains a great many others, that favour the Cause of our Adversaries, and favour it in such a manner, that they seem to have been pen'd by some of them. Moreover, we shall consider of some course to be taken with these Decrees, for it seems very absurd, that any thing should be taught, which is contrary to what your Holiness does not only do, but commands to be done.

But we have reserved the most considerable Advice which we could at this time give your Holiness, to the last: And here you must be awake, and exert all your force to hinder, as much as you can possibly, the Gospel from being read, especially (in the vulgar Tongue) in all the Ci­ties that are under your Dominion. Let that little of it which they have in the Mass serve their turn, nor suffer any Mortal to read any thing more; for as long as Men were contented with that little, things went to your mind, but grew worse and worse from that time, that they commonly read more. This in short is the Book that has beyond all others raised those Storms and Tempests, in which we are almost driven to destruction. And really who ever shall diligently weigh the Scripture, and then consider all the things that are usually done in our Churches, will find there is great difference betwixt them; and that this Doctrine of ours is very unlike, and in many things quite repugnant to it. And no sooner does any man discover this, being set [Page 30]on by some of our Learned Adversaries, but he never cea­ses bawling against us, till he has made the whole Matter publick, and rendred us odious to all Men. Therefore those Papers are to be stisled; but you must use caution and diligence in it, least that create us greater disturbance. Author of e Po [...]n D [...]ll ur [...]o. D. John Della Casa Archbishop of Beneventum, the Le­gate of your See at Venice, behaved himself handsomly in that business; for although he did not openly and avow­edly condemn that Book of the Gospel, or order it to be suppress'd, yet in an obscure dissembling manner, he insi­nuated as much: whilst in that long Catalogue of Here­ticks which he put out, he has found fault with part of the Doctrines maintained in it; particularly some certain Chapters which seem most to make against us. Seriously, a renowned Divine Action, what ever others chatter: for at first blush it seem'd ridiculous to many, that he should condemn so many Authors at once, who writ about Reli­gion, when himself had never read so much as one syllable of Divinity, and Publisht I know not what, to which he gave this Title, Of the Divine Art. But this is nothing, and they who censure this in him, have little business of their own to employ them, and shew themselves to be great Novices in the Court of Rome. For he, as he is a true and eminent Courtier, spake freely what was his O­pinion, which we think makes much for his credit.

It now remains, Most Holy Father, That we should in short make a Reply, to what may perhaps be objected by you, that having done this we may finish our Epistle.

Your Holiness therefore perhaps may say, If it is at this time so dangerous a thing to hold a Council of these Bishops, thô few in number, least some of them should dare to raise a clamour, and be severe against my Dignity to undermine it. How much more dangerous would it be, if besides these therewere a hundred others Created? We shall offer three things in answer to this: First, Look (as you generally do) [Page 31]that those Bishops, who are to be created, be ignorant and unlearned, but very skilful in the Affairs of Court, and ad­dicted to the interest of your Family; for that alone will suffice. Then avoid a Council as much as you can, thô Caesar be very urgent, clamorous and importunate. Last­ly, If onely to save your fame and reputation, you desire or would seem to desire a Council, you may reassemble that. But (as has been hitherto) let there onely be admitted, who you are certain will go on your side, and let the others be kept out, and driven away. But of all things, be most careful, that no Embassies from any of the German Princes, who are of the Ausburg Consession, come into the Council. For, good God! what mischief, what damage did we many ways receive by the Embasy which the Duke of Wirtem­berg sent to Trent? I wish Crescentius the Legate had fag­goted them up together, both Theoderic of Pliennigen, and those two Doctors, Werner of Muchingen and Hieronymus Gerardus, as well as those two scurvy Divines, Brentius and Burlinus, (for those were the Duke's Embassadours) and so thrown them into the next River Athesis: nor should he have spared Sleidan the Envoy from the R. P. of Strasburgh.

For since they could not obtain their Audience of the Council (and Hereticks are not worthy to be heard) they return'd into their Countrys with greater animosity against your Holiness than they had before: There they write Books against us, and embroyl every thing. It had been there­fore much better Policy not to have kept our Faith with them (as our Canons order) but made them Inhabitants and Free-men of the River Athesis, as an example to all other Hereticks, that they presume not to come near our most Sacred and Holy Councils.

These are the things, most holy Father, which in obedi­ence to your Holiness, we thought fit to offer to you, being ready to have given better if we could: We truly have spoke freely and ingenuously what we thought: but we [Page 32]must again and again put you in mind, to be careful that these things be not divulged. And if you act according to our Advice we have no small hopes that your Holiness will preserve France and Italy (for as we said, we have no appre­hensions of Spain) in the Faith, and establish and strengthen your Kingdom: As for Germany (to tell you the truth) we can by no means hope it will ever be reduced under your Command. Therefore we advise you to throw away all thoughts of it. For if Coesar, when Victorious, after he had granted so many Articles, which are plainly repugnant to the Catholick Church, (as you may see in his Interim) could not bring that Nation to an agreement with us; you may be certain there is no way left to regain it. Add to this, that the People in thirty six years are quite degenerated in­to another race: For they who were born and educated un­der your Government, who had a singular sence of their Duty to you imprinted on their nature, are dead: and there is on the other hand, a succession of young Men, who as they had no experience of your Doctrine, neither love or ad­mire you; insomuch, as they do not stick (Oh Villany!) to call you Antichrist: We know there are some indiffe­rent good Scholars who favour us heartily, and really wish to restore those things that were deliver'd them by our An­cestors, and re-instate you in your former Power: This they endeavour with all their might, and sometimes scatter their Notions in Company, sometimes publish Books to maintain and support the sinking Papacy. But these are much the fewest, and of no authority or judgment, therefore they can do nothing. But 'tis wonderful to see with how much great­er vehemency and affection the Germans are carried to hear those who teach the Lutheran Heresy, than to frequent Mass, or hear them that preach your Doctrine. Lastly, All Ita­ly saw the Letters of Cardinal Pool, your Legate, who is to veclaim England from Heresy; who writ in this manner:

‘We staid for some days at Tilinga and Ausburgh, and [Page 33]made most diligent enquiry into all matters belonging to Religion: But we found nothing of this kind that could please Us. For the Churches of our Adversaries are e­very day wonderfully frequented, and their Preachers fol­low'd with great alacrity: Ours on the other hand are forsaken; and if you saw our Churches, you would call them Desarts, there are so few, and those I know not who, old Men and Women that come to Mass.’ Thus he, and his Friends, particularly D. Aloysius Priulus, writ a great deal to this purpose: In short, we may despair of that Nation. Therefore your Holiness may very lawfully exact something more than ordinary from them who are still your Subjects; that what you lose out of your Reve­nue by their Revolt, may be thence supplied. But we would likewise admonish you of this, that in raising Mony out of the Datary and Paenitentiary, as they call it, and o­ther Offices, as also in the exaction of Tithes and Tribute you use circumspection; and tho you are desirous to pick up Mony from every thing, yetcarry your self so in it, as to silence the Clamours of People for the future. 'Tis cer­tain indeed, that all the Riches of the World are Yours, who are Christ's Vicar, to whom the Possession of all things belongs, and therefore You may lawfully take what you please any where; but do this neatly and dextrously; for (let us confess the Truth) 'tis incredible with how great hatred People are incensed against You, and what horrid things are spread amongst the Multitude concern­ing You; and there has hardly been any Pope, to whom both in Words and Writing, they have more manifestly declared their Aversion. For, as for England, upon which You value your self so much, as if it were to be ascrib'd to your good Fortune, that that Queen takes care to ex­tirpate Heresie out of the Kingdom: You have certainly no share in that Praise. Then We sear least that sudden Felicity should not be lasting. Besides, the Queen stiles [Page 34]her self Supream Head of that Kingdom, next, and im­mediately after Christ; so that, tho the old Worship and Ceremonies were never so much restor'd, Your Power and Authority is not to be retrieved: In short, You must be very watchful, and face the Storm, unless You are de­sirous to venture all at one Cast.

Wishing Your Holiness all Health, We humbly Pro­strate, Kiss your Sacred Feet.