NNot to ascend the high­est step of the Turk­ish Pedegree, (whose primitive Actions, no lesse then those of the Goths, lye buried in the rubbish, their huge Vastation have formerly made through the Easterne Empire, and since in that of the West, upon the score of whose eternall reproach, they keep their Royall Port in the Emperiall City:) I shall only observe the prudent Deport­ment of Mahumet (owned by all for their Founder) without taking more notice of his, or their extraction, then what may serve to illustrate the following Di­course, [Page 2] projected rather to delineate the wise Track he hath chalked out to his successors, and what exact followers they have been of it (which few have done) then the Deeds themselves, usually found scored at the end of every street. Though, I believe, with great Partiality, and many Omissions, in relation to the Shame and Terror they have brought upon Christendome through the division of whose Princes they have attained this grandure) the Fate of their Atchieve­ments, who want Pens of their owne to register their Stories: In which this Em­parour, no lesse then his successors, have been still defective: Yet he that consi­ders what hath followed, cannot take it for an hyperbole, to say, the main dis­ference between Alexander, Caesar, and Ma­humet consists in a Feather, or the Quill of a Goose.

2. He had the happinesse to set up un­der a most auspicious juncture; the grea­test Polititians then extant, being more employed in moulding an Ecclesiasticall Monarchy, and mending the Rents, the Schismaticks of those times had made in the Church, then in improving any tem­porall [Page 3] Power, or raising banks, that might stop such an inundation, as so great a Snow-ball was likely to cause upon the face of that Earth, where ever it came to refund.

3. His Followers were owners of no vaster Understandings, then might render them plyable to Labour and Discipline: Who being of a brutish and wilde em­ployment, did not onely undergoe the hardship of Warre, but were ready to yeild all awfull Obedience to such marks of Worship, or religions Observations, as he was pleased to impresse upon their yet­unsuborned imaginations: Not so easily obtained from acuter heads, who are apt to pretend a sufficiency in determining the truth or falshood of that, Authority hath allotted for an unquestioned Creed: The more to be avoided by all new Legis­lators, because known so pernicions to established Common-wealths and Mo­narchies, as the promoters of Sedition, are seldome found to take horse at any other block, then what they perceive the People aptest to stumble at, in relation to Gods Worship. No Colony having been observed for to dilate it selfe, that held not at [Page 4] least so long constant to one Profession in Religion, till Time and Successe had esta­ted them in a power able to resist any Enemy; by nothing easier brought about, then a confident Report of some Miracle, which once riveted into the Opinion of the People; by Custome and Education, cannot after be removed, without the hazard of all. This made him professe a daily Commerce with Angels, and pre­tend, the terrible Fits incident to his Dis­ease, as holy extasies, in which God did mind him of the way and meanes, how to lead his People. And according to this Patterne, a Law was founded, so suitable to the highest Taste of humane Sensuality, and obvious to a carnall apprehension, that it was swallowed by this Rabble for the undoubted and pure Will of God, and he looked upon for his most holy Prophet. To the advancement of which Beliefe their Ignorance did mainly contribute, found by experience, the strongest assertor of what she confidently believes, though in it selfe never so improbable. And after some farther commerce had throughly estated their Consciences in this perswasion, they grew zealous, that is, affectionate, [Page 5] and desirous to propagate where ever they came, such opinions as their Go­vernors had contracted them to, out of no higher sanctity at first, then to keep them entire and chast in their worldly o­bedience.

4. Neither were the Proselites of this new Prophet checked, in the earnestnesse of their pursuit after Empire, by the con­fluence of contrary Accidents, and the number of rubbs the unsteady hand of so contingent a Warre, could not choose but cast daily in their way; but the more enflamed, as taking them rather for in­citements to further cruelties towards others, then any stop to the un­just encroachments they made upon the Principalities of their Neighbours; looked upon by them as Enemies to God, and so, like the Canaanites, fit only to be eradicated, for the better ease and ad­vantage of themselves. Or if any crosse event was apprehended relating to them, they put it off as if it onely con­cerned their Remisnesse in the intended Worke of the Lord, which was to spoile others, and enrich themselves. This a­bates the wonder of their Victories, who [Page 6] have the Art to draw encouragement from the best or worst of successes: For through the clashing of these contrary e­vents, Mahumet kindled such a blinde zeale amongst their over-heated Igno­rance, as it consumed all before them, without the least consideration had of things Sacred or Prophane.

5. And to preserve this childe of his Ambition, from being stifled in the swadling cloaths, through an over­laying of Neighbours (who were called in prudence to the crushing of such de­signes, had they not been rendred deafe by the janglings between the Greek & Latine Churches) he gathers the chiefest ingredi­ents of his Institutes out of the Gardens, both of the Jewish and Christian Religion: Leaving his Sectarists in grosse, to their more loose and acceptable primitive Heatheuisme; inserting few Novelties, but what respected his owne person, which he doth not stile a God, though he arrogates to himselfe a Supremacy over all his Prophets.

6. Yet did he not only forbid the use of Images, as may be thought, in imitation of Moses (who by that bred such a ha­tred [Page 7] in the Jewes against all Nations, as hath kept a considerable part of them from mingling to this day) but out of as deep a Reason of State, in relation to continuance: Since it is impossible, if a Nation once attaines an universall pru­dence, but that the deceitfull knack of such a carnall adoration must needs grow loathsome, or lye obvious to their Re­proofe, that shall make it their full em­ployment to finde faults; and after an opportunity is easily gained, to foment a change, by discovering to the people ab­surdities in their Worship; which is bet­ter prevented in one directed, as his is, to the onely invisible and omnipotent Cre­ator, whose Nature and Power is so far remote from the weake apprehensions of men, as the sharpest reason is not able to batter a Faith built solely upon it.

7. And by this prudent election, he hath so far prevailed against the corrupti­on of Innovation (a Rust all other Profes­sions have contracted in lesse time) as no considerable Schisme hath yet broke out amongst them: For that between the Turke and Persian, lies rather in the Ge­nealogie of their Prophet, then the body [Page 8] of the Beliefe he first founded. At such time, lest Novelty and want of Proofe should detect him too apparently, he takes Abraham into his Party, whom he ownes for the Father-of himselfe and his Followers; giving a no lesse honourable Character of Christ and his Mother, to please the Christians, then of Moses to amuse the Jewes; yet hath no milder designe, then the destructiō of them both: And by this universall complyance, he ren­dered his detestable Errors more glib to the wide swallow of that Ignorance, the world did then gape withall; The cause his Doctrine was embraced by as unque­stion'd a beliefe, as that of the Jew or Christian, whom they looke upon as ow­ners of more improbable Opinions, then theirs, and lesse tending to the honour of that universall Goodnesse, which respects the profit and well-being of his Crea­tures.

8. In relation to whom the Turks Sabbath, no lesse then the Jewes, was without doubt instituted, to give a com­fortable relaxation to the poore Beast, as well as Slaves, whom Moses observed to lead a life in AEgypt worse then death it [Page 9] selfe. Therefore he derives the Institu­tion of the Sabbath, from the mouth of God, to be of no lesse antiquity then the Creation. And on this day men were suffered to doe no labour, but to keep a holy rest unto the Lord: by which a Ter­ror was strook into the contemners of the Law, and a great Love and mutuall Con­fidence infused among Neighbours, no small promoters of Conquest; such stan­ing closest in time of danger as are of nearest relations in Religion and Friend­ship. Besides, these weekly meetings, doe much civilize a Nation, satisfying no lesse the mindes of the zealous then they moderate the Passions of the Factious and Disobedient, by the great allay received from the solemne Devotion observable in their Priests, who use such humble pro­strations, and catching Ceremonies, in the exercise of their Divine Rights (which yet admit of no scandall, because prosecuted in suit of no Representation, but to the imploring of the onely omni­potent God, in whose service all things are to be employed) as such are terrified into an Obedience of the Law, out of a future Feare, that could not else be re­strained [Page 10] by a present secular danger, or after-hope; Imagining a number of pos­sibilites to hide that from Men, which nothing is able to cover from the sight of God.

9. Of such vast concernment is a grave and prudent Clergy to well-being, though of late much slighted among some sort of Christians, not so wise as to observe that the Eye for the most part, is caught before the heart; and that Austerity and Reve­rence in externall Worship (if devested of all advantages else) cannot be denied to have a huge operation upon Obedience to the civill Magistrate. It being un­likely, that such as take Decency in Divine Worship for Idolatry, should not soon be worne out of Reverence to their Gover­nours, since the most destructive Parity begins alwaies in the Church.

10. No Law is more intent upon the Honour and Profit of Monarchy, then the Turks: For though a Munke had a fin­ger in the Pie, yet Mahumet was so skil­full as to season it to his owne palate. Neither were many Christian Princes lesse absolute at first, then he, till their Subjects by Money, Importunity, or [Page 11] Armes had moderated their power, which we doe not finde this Nation ever went about: Servitude, by use, becoming a second nature: But, had their Ordinances, like ours, been voted by such a Compo­sition of Estates, wherein the Priestood had made the principall Ingredient, for Wisdome, if not Authority, it is very possible they might have more related to Religion; which, like the Indian Fig­tree, is of so vast an extent, as it hath been able, not onely to harbour an Host of Church men, but their Bag and Bag­gage, together with all the plunder they are able to make, by breaking the Hearts, and ransacking the more tender Consci­ences of Dying men; as is apparent in Rome, and might have been the same at Meca, had he not prevented it by a choiser prudence, then our Emperours have formerly contributed to their af­faires.

11. Nor is it a contemptible Paradox to maintain, that the approach of Ruine or Slavery to a Nation, is visible at first in a too Rich or Meager Face of the Church. That Causing a Consumption, by sucking too much from the Estates and Power of [Page 12] the Laiety; as This doth a Feaver, by putting all into a present hazard, under the destructive pretence of an over­heated zeale. The same counsell being necessary to all Princes, in relation to Religion, and the guiders of it, as Phaeton is said to receive from his Father, when he undertook the conduct of the Horses of the Sunne; The Church being a Planet of that nature, that if it soar too high, it choaks Vertue and Sanctity in the super­fluous Ceremonies, she is apt to produce, which, like too much paint, adulterates the face of Truth: but if she be kept too low, it doth not onely burne and consume all superfluous excrescencies, but Decency and Order; Allayes, without which we can have no Uniformity in a religious commerce: Since the Mysteries of our Salvation cannot be presented to us but in Earthen vessells, from whence, if they did not retaine some tincture, we could not so naturally own them as relating to us: Nay, an indiscreet zeale doth so farre participate of the qualities of the Aire over-heated, that it hatcheth the Plagues of Rebellion, where ever it is found, pre­tending their Prince negligent in Religi­on, [Page 13] or too exorbitant in his affection to Courte Minions, or an infringer of the Law, and obstructer of Justice; weapons of Sedition, easily forged, if not found to lye ready before the Gates of the best of Kings; which subtill men snatch up, and put into the hands of such, as they have formerly intoxicated with a desire of Reformation, who seldome give over, till they meet their owne ruine, or the States.

12. If Mahumet exceeded the Comissi­on of Discretion, in swelling his Alca­ron to so large a volume, (multiplicity of words breeding, in the same plenty, Ambiguities, among Divines as Lawyers) Yet he provided against this inconveni­ence, with as much caution as a by-past error is capable to admit, in prohibiting the Reading of it, to any but the Priests, and the Interpretation to all but the Muf­ty. For though the Jewes were injoyned to score the Commandements on the Walls, as they did weare them after writ­ten on their Cloaths; Yet none but the High Priest was suffered to enter into the Holy of Holies, or make any neer ap­proach into the innermost place of the [Page 14] Temple, from whence the Oracles did pro­ceed.

13. Neither is it a slight occasion of the Turkish Unitie, that their Alcaron lies patent to the Exposition of none but their owne Pope: And that Petitions to God are frequenter made among them than Exhortations or Sermons to the People: Because by the first they are humbled, through the repetition of their sins and wants; and by the other, puffed up with the ostentation of their good parts: Or, (if it may passe in no worse sense then it is uttered) in Praying we beg something of God we need; in Preaching he seems to demand Obedience from us, which no reasonable creature will think he can want. To say truth, the frequency of Preaching (to avoid the tedious repetition of the same things) hath created such a Familiarity between us and our Maker, and a Feud against all that serve him not our way, as some take the boldnesse to predicate, He can­not doe this or that, limiting his Mercy so farre as to exclude from Salvation, not onely the Turkes, but all the rest of the world; so small a spot excepted, as [Page 15] a Flye may cover in an ordinary Globe. Doe not these vaine pleaders give the Devill more then (I hope) is his due? contrary to the verdict passed by God himselfe, who saith, The Earth is the Lords, and all that therein is; with­out excepting those many and vast Terri­tories, too happy, rich and faire, to be let out to the Prince of Darknesse, by the great and magnificent Landlord of the world.

14. The whole scope of the more charitable Turkish Doctrine, concludes in these Ules; The Honour of God, Obedi­ence to their Prince, Mutuall Love, Resolution in Warre, with an invincible Patience in bearing all terrestriall wants: The last, as a Hoop compassing the rest, by which they are rendered the rightest Vessells against Sedition, and the apt­est to retain all things necessary to com­pliance in Government.

15. Yet, the more to strengthen this tye upon the Subject, all hope of perfect Happinesse in this world is suppressed, and their Imaginations wholly engaged on that which is to come: By this, the feare of lapsing into grosser Idolatry, or pro­founder [Page 16] Atheisme, is preventeds being bred only in expectation of Miserie here, and so more guilty, then sensible of that ridiculous folly David so much upbraids them with, that consume time in the ser­vice of Gods, that have neither Eyes to see, Eares to heare, nor wills to helpe such as pray to them: For this Stupidnesse once found in That we have been taught to make the Object of our worship, and joyn­ing forces with the Afflictions, that doe ordinarily attend the Best, and the Bles­sings, not observed to baulk the most Im­pious; This, I say, doth often hurry such as have had their hopes deluded, or ad­journ'd beyond the extent of a small Faith, into wretchlesse Infidelity, or which is worse, a low and despicable opi­nion of their Maker; avoided by the Mahumetans, who look for no remoter causes of Afflictions, then what result from personall miscarriages, or the will of those in Authoritie; assigning their Maker an higher imployment, then the attending or accomplishing our earthly desires, which if attained, they might possibly hinder us from greater in Hea­ven, to which this world is but a trouble­some [Page 17] and dark passage. Nor can the Turks prevarications, upon a most partiall Scru­tinie, bear that stresse of wickednesse, the more seared consciences of some Christi­ans doe daily endure, manifest in the French Massacre; the foulnes of which sto­ry hath not yet been matched by Mahu­met, or any of his disciples, never found to have borne such bitter fruit.

But not to insist upon the Equity or Reason of their Law, it gives them (as the Priests manage it) a satisfactory pre­tence, to esteem all wayes decent and consonant to Religion, that are able or likely to enlarge their Empire: Not questioning the Quarrell, no more then the future happinesse of such Soules, as have the Fate to expire in it. And if up­braided herewith, they desire the Pope to catechize his most Catholick Son, How he came by Portugall, Naples, Milan, Sicily &c. And what warrant he is able to produce, from the Avenger of Bloud, that might authorize him to shed that Ocean he let out in America, upon no more serious occasion, then Gold, & the Conversion of the people into slaves to dig it? Can there be a ranker Blasphemy [Page 18] offered against the Lord of Hosts, then to set up his Standard in so vast and san­guine a field of Ambition, and the Crosse of his Son in a greater Golgotha, then that wherein he was Crucified? And all this under pretence of Religion; as if God were lesse jealous of the honour of his Church, then the Priests were of their Temple, into the verge of which they would not admit the price of bloud; much lesse then can the Judge of all things accept the persons of those that shed it.

16. The awfulnesse the Turks beare to the Name of God is so great, that they dare not employ the paper wherein they find it written, to any base office, but leave it hid in a hole to the farther disposure of the Owners Providence; And therefore possibly not so likely as Christians (who observe no such decency) to call it to the witnesse of an untruth; much to the advantage of Governours there, as it might be in Christendome, did Custome or Law screw the peoples minds up to as high an esteem of it. Neither would this lessen, but encrease the benefit States-men make by dispensing with its abuse, which is now [Page 19] so often and grosly practised, as it is ap­parent to the multitude, who are apter to follow the Example of their Kings, then the Doctrine of their Teachers; and might, (if any apparition of Justice or Religion were extant in their Governors) have their Passions, as the Turkes, stirred up to approbation or dislike, proportio­nable to the more or lesse dismall relati­ons their Priests read to them out of their Mahumetan Legend; so much the more excusable, because the awe borne to these, though but Fictions, doth help to spare the more ungratefull Rod, the too frequent use of which, hath in all times produced more Feare then Love.

17. This proves, A false Religion doth contribute more to safety, then Athe­isme, or a stupid neglect of all Worship; and that a Clergy is of excellent concern­ment, provided they keep close in their Doctrine, to Reason of State; not to be brought about, but through the mediati­on of their own Interest, by nothing so easily biassed, as comfortable Livings, and severe Deaths or punishments, in case their exhortations goe contrary to the grain of the Civill Government; [Page 20] whose Administrators have not so much cause to complaine of the Church-men for their recoyling, since, by their frequent setting them upon the people, they taught them at last to worrey themselves: Their Tongue, like a Sword, being as well able to wound one side, as another, & moves according as it is enclined by profit or feare: Neither can any breach they have formerly made in the affaires of their Pa­trons, disparage the Calling, more then it doth a piece of Ordnance, that being lost through imprudence, and miscarriage, doth after batter down the house of her Founder; since all their Fulminations tend that way, to which the Hand that fills their Bellies is pleas'd to direct them, there being none easier warped then they, nor more violent assertors of what their own Wisdome or the worlds Folly hath given them leave to call Theirs, as were easily deducible from their frequent changings; which gives me the boldnesse to believe, that if all, which is without question the Churches, were restored, and the dignity of their Tenents and Calling vindicated, the truly honest would com­ply with any Government, out of Con­science, [Page 21] and the rest batter contrary Par­ties in hope of Preferment.

Such as look upon the Mahumetan Profession, as of the grosser allay, because so farre subservient to worldly Policy, that the Grandees and Priests, like Juglers, carry the coale of zeale only in their mouths, not being heated themselves with what they goe about to enflame others; suffering their Threats and Pro­mises to rise no higher, or fall no lower, thē suits with the politick reaches of the Prince; may find other Courts standing in as prophane a posture, especially that of Rome, (not unworthily looked upon for the Magazeen, from whence the rest of the world is supplied, with Wisdome, shall I call it, or Deceit) where Church-men, like Burning-glasses, cast the Rayes of a Celestiall Fire into the Consciences of others, carrying in the meane time, themselves, a cold, Chrystaline, & Fragil Creed, towards what they endeavour to informe the People; taking upon them a publick curè of Soules, out of a no more religious respect, then to provide against their private wants; yet connived at here, as well as by all wise Princes else, because [Page 22] Law can promote no Good, nor pre­vent Evill, but what is open to publick cognisance; whereas Religion penetrates so low, as to erect a Tribunall in every minde, where imagination sits, like a terrible Judge, pronouncing the charge she hath been taught from Power, Cu­stome, and Education; which, through the compunction of a tender Conscience, doth so rack the most intrinsick thoughts of all prepossessed with the dread of a future account, as they doe not seldome confesse themselves guilty of such hai­nous offences, as none else are able to accuse them for; expecting more ease from the sentence of the publick Magi­strate, then they can find in their pri­vate Consciences, which daily excruciate them with the terrors of Hell, and the losse of Heaven. To conclude, by the heat of Religion many Vertues are hatched, and more Vices stifled in the shell.

18. Yet little is observable in the Rites of Mahumet, that is Chargeable to performe, or grievous to the Nature of Man; Perhaps the cause why Sacrifice is not taken in, amongst the number of things borrowed from the Jews; as think­ing [Page 23] it incongruous with a Divine Essence, to be appeased or delighted by the losse and blood of poor Creatures, incapable of the Will or Power to transgresse; Though the inclination to Oppression, Covetousnesse; and Cruelty, is no more a stranger to their natures, then ours; which proves Sin an effect of Law and constraint, rather then of Liberty, or Na­ture. But the People of God had a higher Prospect from these bloudy Ceremonies, then the dark mist about Mahumet would suffer him, or any other out of the true Church to apprehend; else Wolves, and not Sheep, had furnished their Altars. Neither did this new State Founder be­lieve, any merit could reside in a volun­tary Maceration, or persecution of our Bodies, (as if the most mercifull God, confessed to have prepared in future all celestiall beatitudes for those that love him, should for the present so farre di­vest that nature, as to delight to see us miserable) which makes me think, that the putting out of their Eyes before the Tombe of their Prophet (now in use among them) to prevent the sight of any thing after, and the wearing of such huge and [Page 24] painfull Kings in the most tender parts of their bodies, grew not from any Institute of his, but are rather Bastards of that Church, reputed for nothing more justly, the Whore of Babylon, then for burning her Proselytes with such exorbitant zeal, as the Anchorites and Monks are led by, when they Whip and Stigmatize them­selves, out of hope to purchase Heaven: A lunacy superlative to theirs, who lend mony in this world, upō human security, to be paid in the next by God himselfe; No ways suitable with this Foūders Phi­losophy, who would have thought it lesse Blasphemy, with Plutarch, to acknow­ledge no God at all, then to imagine him owner of such Passions, as are unworthy, and below a Divine Essence.

19. THe totall Abstinence from Wine is the most materiall Sacrament of the Turks Obedience to Mahumets Law. Now least any should passe it as a lesse pertinent piece of Prudence, then really it is, I desire those that take more delight in condemning then acquitting the actions of Antiquity, to suspend their Judgements, till these Reasons are weighed.

[Page 25] 1. He was not so poore a Naturalist, as not to know, Wine effeminates, no lesse then enervates the body of Man; the cause, Sampsons Mother, together with himselfe, abstained from it; otherwise he might (by the Witch, his Mistresse) have been as easily charmed into Drun­kenesse as Sleep For though it may, not unpossibly, conjure up a present fu­rious Resolution, it was never yet fam'd for a friend to the Habit of va­lour.

2. It is a Sworne Enemy to Discipline; rendering the most obedient Souldiers, during that Distemper, deafe to all neces­sary words of Command.

3. Wine dries the Braine by Nature, and besides, by Accident, informes the Under­standing, through the Commerce and Fa­miliarity it breeds with men of different Judgements: And so might have easily called up acuter Spirits, and caused a stricter Scrutiny into the Miracles, Life, and Procedure of their Legislater, then an infantine Power was able to correspond for: There being no humour so bad, but this strong liquor is able to make worse and inflame; by representing miscarri­ages [Page 26] in Commanders, and affronts from their Fellowes, which in a calmer temper could never have floated in so weake Imaginations: And thus led on by Chi­mera's, they, like Samson, snatch up the most improbable weapons, which they doe, not seldome, employ in almost as miraculous Successes.

4. The Transparency of Drunkennesse, able to conceale nothing to its owne Shame; And Flexibility to all things, ra­ther then Reason.

5. Being yet in an itinerant condition, and so not likely to find Wine alwaies at hand; it could not have layn in the pow­er of any earthly thing, but a premedi­tated & religious Injunction, to have kept such an untutor'd Rabble within the cō ­passe of moderation, when ever they had met with it; Not seldome the Fate of Ar­mies, who upon such disadvantages, have been all cut off by farre inferiour Pow­ers, being themselves first overcome by Drinke.

6. To end this Digression, in which more might be said; Wine could be no fit ingredient to mingle with the heat of the Country they marched in, and the la­bour [Page 27] they must needs encounter in the rough way, leading to so high Designes.

20. Not to presume to vie Instances with the people of the Jewes, who besides the prudence of Moses, had the unerring Spirit of God, to direct them in all emer­gent occasions (which, by the way, ren­ders their frequent Grumblings no lesse prodigious, then blasphemous) I find few Nations more constant to their Founders Aphorismes, or that give lesse way to a refining, by the agitation of experiences, drawn from a confluence of differing events, then the Turke; for which he stands obliged to his own firme Constan­cy in Religion, and his Neighbours often variations, which have opened the gap to his most signall Conquests: It being im­possible to shake this Tree of Paradice, but to the prejudice of the Prince in possession, and benefit of such subtil Ser­pents as desire to Supplant him; therefore not to be done out of any wantoner in­stigation, then an absolute Necessity. For though the Change of an opinion that is antient, may stop a leake for the present, it breeds such a worme, as doth cause a perpetual Colick in the State: Appa­rent [Page 28] in France, where the Queen Mother fomented the Protestants, to maintaine her Regency, and could never after be free from the danger of Civil War. This makes me wonder to find Toleration of Religi­on so common an Article in the Trans­actions of Princes; Since it no way sutes with the complexiō of Prudence to palli­ate a present defect by such a Recipe, as may breed for the future an incurable Disease.

21. Yet because many Customes passe current in the Minority of Power, would prove childish and defective in a more Setled Condition, and after Posterity is swelled to so considerable a bulk, as that the most numerous part may be allowed to exchange Battleaxes and Swords into Shares and Pickaxes; it could not be a­voided by humane Providence, but some­thing should be wanting in relation to so vast an Empire, no lesse terrible to the Eare then admirable to their Eyes, have seen it; A Fortune perhaps as far above the hopes of their first Founder, as it transcends the ordinary extent of the like endeavours. Therefore he deserves, in my opinion, more Commendation, for fore­seeing so much, then blame, in omitting [Page 29] Provisions against such accidents, as none but a Prophet indeed could be ever able to presage: Many Carriages being neces­sary to the Sword, are superfluous, if not destructive, when the Scepter is obtained: The first intending the death of Enemies, but the latter the Preservation of Sub­jects and Friends.

22. Whereupon his Successors finding that though the Keyes of the Church can hang no where so quietly, as at the Girdle of the Prince, (of which Moses is an uner­ring Example) yet to give a greater lustre to the beames of Religion (esteemed by all, if not quite corrupted, yet far lesse pure in Secular Vessels, then those set wholly apart for the worship of God;) And to have withall a favourable Umpire of a seeming more indifferent & sanctifi­ed allay, ready to compose any Discon­tents, that might be fomented between the civill Power and the Subject, either through others Ambition, or their own Oppression, not unlikely to result from so absolute a Jurisdiction; A Religious man, call'd the Mufty, is set up, whose Habit is Green, a colour none but the Kindred of Mahumet are suffered to [Page 30] weare, of which number he is alwaies supposed to be one. Now the better to enable him to strike an awfull Reverence into the People, in case a misled Zeale should melt them into Divisions, or a col­der Licence freez them into a chill Athe­isme, the Emperour honours the Mufty in publick, with the highest reverence and most solemne attention, Denying him no­thing he dare aske, No Malefactor being suffered to dye, hath the fortune to see him or be seen by him as he passeth; The Prince placing him, upon all weigh­ty occasions, next the Throne, where, by his publick Gestures, he acts a lively and terrible dread of those Crackers, that contain no other Sparkes of a celestiall fire, then what resides in true Reason of State: Which is the Art of Governing to the best advantage for Prince and Peo­ple.

And though this Circumcised Pope yeilds an infallible obedience to all the Emperour inspires him with, yet being rarely seen, the Generality reverence him, as if they apprehended something about him more then humane. And let our new Polititians practise what they please, Ex­perience [Page 31] hath made it sufficiently mani­fest, that A too prostituted Familiarity breeds contempt, not only in things civill, but Divine. Now such as think the Pru­dence, absolutely necessary to the Con­duct of humane affaires, uselesse in those relating to Heaven, may be out; For since Miracles, and the audible voice of God is silent, nothing is so likely as a Sanctified Policy, to retaine a competent Reverence for Religion, or maintain so much Probity, as is requisite in a generall Commerce, to keep us from murdering one another, upon the instigation of Covetousnesse and Revenge. Therefore the way for Prince and Priest to be thought more then men, is to doe no­thing unworthily, say nothing unproper­ly, nor weare any thing undecently.

23. The Turk in this is happy, that the Mufty his Pope, no lesse then Meca his Rome, are within the reach of his power; so as he is not to seeke for the Oracles of Religion out of his own Territories; denied by custome to the most conside­rable part of Europe, whose Princes are regulated by the Popes Inspirations, not only in things concerning God, but what [Page 32] else may be fetched in, by his Pastorall Crook ( In Ordine ad Spiritualia.) And left this absurd proceeding should be ex­posed to a generall Reformation, the Bishop of Rome tolerates all Incestuous Matches, and other base ad unjust acti­ons, Princes desire to have indulged, for feare, like Hen. the 8. they should doe it of themselves. The consideration of which makes them beare the heavy weight of so many Ecclesiasticks, who scarce acknowledge any obedience but to the Sea of Rome.

24. Though the Turkish Court no lesse then the Common People, do afford the Gaudy plumage of Honour to the Muf­ty, the highest Bird in this earthly Para­dise; yet if he but offers to tune his note contrary to the true Dialect of State, he is straight unperched: It having been long observable in this Empire, That nei­ther Friends, Money, Sanctity, Love of People, former Desert, or any present need of the persons accurate Parts, were ever found Antidotes sufficient to ex­pell the poyson of the Emperours Jealou­sy, who esteemes no number of Lives (though never so innocent) equivalent [Page 33] with his safety, or the Nation's. Yet if this Holy man comes to his death by an unnatural Obstruction, the honour of his place is so far from receiving diminution by it, that his Body goes to the Grave with the least aspertion to his Fame; his Life being rather commended. So as his Successor mounts into his Chaire un­tainted by any Prejudice; which Christi­ans contract to their Popes or Patriarchs, by the errors they discover after their Deaths; The cause, such as succeed are not in so great esteeme, as their Offices require; Thought capable to be tainted with the same faults, their Predecessors were owners of: not here imagined, be­cause the Mufty, how ill soever he de­served of Church or State, is registred a­mong their Saints. In which appears the highest point of Policy, it being unlikely, any should question the truth of his Judge­ment, when he is in being, whose Acti­ons they dare not arraigne after he is dead. And for his Removall, it passeth without the least notice given to, or takē by the Generality; who are otherwaies employed, either in caressing their plu­rality of Wives, or dispatching the busi­nesse [Page 34] necessary to their Professions: Abo­minating us Christians for walking to no more profitable an end, then to talke of Newes, &c.

25. This discourse of the Mufty's di­spatch may afford some room, by the way, to enquire into the justice of Clandestine Deaths; a Custome with the Mahumetans, but such an one, as I hope never to see concocted into a more generall practice among us: yet observing how our Chro­nicles lie overflowed with such vast Oce­ans of Bloud, spilt upon no more urgent and publick necessity, then what relates to the ends and ambition of a single per­son, I will venture to say of it, and that only for the Meridian of Turkey, That a Physitian or a Felton may be cheaper em­ployed, then an Army, and with lesse pre­judice to the good of the Generality, Voted by all Right and Reason, the Supreame Law, And for whose Salvation Innocency himselfe was willing to dye. For where the sole power of Life and Limbe resides, as it doth here, in the breast of the Prince, under the warrant of an unin­terrupted Custome (the malice making the Murder, and not the blow) I cannot [Page 35] think it so hainous a Crime, that, in case a Subject hath justly forfeited his Life to the Safety or but the conveniency of the People, it should be taken the most advantagious way, to make the better compensation for the dammage, it had or might have brought to the publick. A private execution being esteemed here no more Murder, where the cause is just, then one made publick is able to expiate the bloud of an Innocent.

I know, so many Inconveniences lie in the way of this Custome, as it appears too unwieldy to be mannaged without dan­ger by a single person, whose Judgement cannot be so cleerly separated from passi­on, as meerly to intend his Countreys preservation, without the mixture of some gall of revenge; A candor not un­possibly to be found in the State of Venice, by nothing so long preserved in being, as a Custome they have sometimes to make away their greatest Senators upon no stronger evidence, then what meer Suspicion brings in against them; pre­ferring rather the cutting off a Limbe, in which appears the first Symptomes of Putrefaction, then to hazard the whole [Page 36] body by an incurable Gangrene. But whether the dammage of this practice, exceeds the profit, or the benefit the danger of the consequence, cannot be easily resolved; Since Princes and States­men carry often such pernicious humours, as they convert that into a dayly practice, which, like David's eating the Shew­bread, is only permitted in case of Neces­sity.

26. Queen Elizabeth, in other things the best consulted Monarch that ever filled the English Throne, forfeited more good opinion and honour, in using the Hangman in the death of her sister Mary of Scotland, then if she had employed all the Mountebanks in Europe: For though Princes stand as neer the Grave as other Mortals, in relation to Diseases, no lesse then Desert; Yet the hand of Justice cannot decently appeare in their Execu­tions, without debauching the Majesty of her own Power; Princes being esteemed the mouth of the Law. Now since the Council of England were too pious or hy­pocriticall, to use the Fig in the sence of Italy, Spaine, and other Nations, cele­brated for more wisdome; they might [Page 37] under an higher repute of Sanctity have spared the Leaves, and not laid the fault on poore Davison, that did nothing but by Commission; an Apron that discove­red more shame then it could possibly hide: All looking upon it, not only as the desire, but the act of the Queene and her Council, who by this publick proce­dure dilated the reproach over the whole Nation. Now I appeale to all not indul­gent to a Form of Justice, though never so ridiculous, who obligeth his Prisoner most, he that takes away the irkesome Ce­remonies, Dishonour and Expectation of Death, or he that accumulates them all on a Block? As if that which is Murder in a Chamber, were not only far greater, but more terrible on a Scaffold, where nothing but Death and her attendants appeare.

27. But to returne to Turkey. It lies not out of the way of possibility, but that the Grand Signior, in regard of his a­bundance of Wives, may have two, or more Children at one and the same time: Therefore to break the neck of all Di­sputes, apt to result from contrary claims, the Emperour in fact strangles all the rest; a confest tyrannicall Tragedy, not to be [Page 38] heard without detestatiō; yet we fear too often acted among Christians, else the Line of the Catholick King, no lesse then that of France, and those smaller ones in Italy, might long since have choked their Fe­licity in a crowd of Rebellions: Neither need I end here, were it my designe to exceed the Counterpane by home-born examples. Yet such a Querie may be seasonably made, If the good of All (as I said before) be the Supream. Law, & groun­ded upon that of Nature, whose chiefe businesse is to intend the preservation of the whole, without any nicer relation to particulars, then to place or remove them according as they suit or bring profit to the generall occasions, a duty all are born to; why should such be blamed, as take the most probable ways to promote peace, & stop the Posterne gates of the Court, by which more dangerous Warrs enter, then do ordinarily proceed from the invasions of Strangers? And here, by the way, we may note, That Republicks have not such impulsive causes to shed innocent blood, as Kings: especially after that Sluce is stop­ped, which the most for their preservati­on are forced to let run at first, till the [Page 39] State is reduced to an wholsome Pari­ty, and the ambitious itch of all Preten­ders cured.

28. Nothing is penall by the Lawes of this Nation, but what is alwaies, or, at least for the present, destructive to the well being of the Prince or People: By which the more active Youth (the stron­gest ingredient to compose an Army of) remain so fully satisfyed with an uninter­rupted License to attain the farthest ex­tent of their desires., as they apprehend no felicity beyond the Liberty they en­joy: And in such as Time and Weariness hath exchanged the humour of Lust, for one more Thriving, the Priviledge they have to exact on strangers, hinders their apprehensions from finding that loath­some tast, Forraigners imagine to result from so absolute a Jurisdiction, as is, and hath been for many ages exercised by their Emperours over them. And thus the State is a double gainer; this Indul­gence affording opportunity for all to lay out themselves to the advantage of their Country, either in getting Wealth, or Soul­diers to defend it.

29. Contrary to the practise of Christi­ans, [Page 40] that plant the Canons of their Law and arm the Messengers of Death and Damnation against the Gnats of juvenile­lapses, but permit the weightier sins of Oppression, Schijme, and Ambition, which never leave boyling in slie heads, till they discover an opportunity, by which they may overflow the ancient Government in turning the peoples eyes towards the Faults of their Prince, and stopping them with prejudice against his Vertues: which may be done under the Scale of so secure a Caution, as the Actors are often upon the Stage, before those intended to be the subject of the Tragedy are able to take notice of it, especially in Nations glutted with Peace and plenty, or such as long to cast off an usurped Power; whereas it is possible, if Nature were not so hard cur­bed, and deprived of vent (by which sh [...] is not seldome carried through an impetuous Lust, out of the true rode of Generation) such mindes might be taken up with lesse destructive diversions; This desire being as hard to be appeased, as that of hunger or thirst: Neither can the defects daily observed to increase in our Issue, be justly imputed to any thing else, than the [Page 41] meager desires, so strict a confinement breeds in us, by which the spirits are so curdled and quell'd, as they rarely pro­duce any thing admirable for Strength or Stature, the highest perfections of Nature, and no lesse usefull in Peace than Warre; so as the Names and Estates of the most il­lustrious Families this age affords, de­pend on Children our fore-fathers would hardly have christened; being fit for no­thing but Learning; a Trade had never been so over-laid, but to find employment for these Changelings; who Fairy-like throw about Fire-brands in State and Church, upon the least apprehension of any want or superfluity in Ceremony or Decency. To conclude, Such as too rigidly expell by their forked Lawes, any naturall desires, forget they will returne, or breake out into a worse mischiefe; No lesse then the more prudent Advice of Solomon, not to wring the nose of the People to voide excrements, lest Blood should follow: For if Law did not out­wrangle Nature, she might possibly be heard to plead, that our ordinary Mar­riages doe rather tire then satisfie her desires. And though it may not be owned [Page 42] as a decent Poesie for the Ringleaders to Sedition, yet the setting too high a Mulct upon the peoples Peccadillio's, and dis­sents in Judgement, no way in their power to prevent, though possibly to dissemble, is the cause of a loathing of the present Goverment, and a certaine presage of ru­ine to all in Authority, if not the whole State, to be brought about under the pre­tence of zeale to Religion, and care of the peoples Liberty; though the first is no more visible in the Church, than the latter is in the civill Administration of affairs; Far exceeding the Cheat of Ananias and Saphira, who gave a considerable part of what was their own, whilst these swal­low all the primitive Charity had laid out in pious uses, belying so farre the holy Spi­rit, as to pretend, the worst they can say or do, is dictated by it. And I wish Mahu­met were only guilty in this, who made not his Religion alone, but his loathsome Disease a Baud to his Ambition & Rapine.

30. Punishments in Turkey are more sharpe than common, which doth rather stu­pifie than waken the humour to Rebel­lion; and are executed on open Malefa­ctors, not the Darlings of the people, re­moving [Page 43] the latter upon occasion by a clancular procedure; As in case a Mad­man (one of the Prothets of their Rable for such they esteeme so) should inveigh against Authority, they are far wiser than to stigmatize or whip them through the City (as we used to doe) before the people, who take themselves not only concerned, but wounded in the generall Liberty, through their sufferings; It be­ing their nature to take hold of, and be­lieve any evill report of such Governours (at least) as are employed in Taxes, or any other ungratefull service, though most necessary for the use of the State: there­fore in such cases, if they cannot tempt him over to their side, by Gold, they stop his mouth with something lesse cordiall: and if his body be found, no diligence is omitted in the enquiring after some Ruf­fin, on whom the people may be likely to father the Murther; or the Corps not appearing, they pretend him rapt up in­to Heaven by the mediation of their great Prophet, at whose feet he sits plea­ding their cause, and guarding them from some Plague, they say, impends over them for their disobedience to the Empe­rour, [Page 44] the Vicegerent of God upon Earth. Nor doth this often times serve, but a solemne Fast is appointed, where the Statesmen do in shew, and the Ignorant in pure zeale, afflict themselves; during which time, the newes of some victory or happy accident, is brought and owned as the returne of their Prayers, no lesse than a heavenly approbation given to the Actions of those in Power: Thus after the multitude have been sufficiently cha­stised for the Courtiers faults, they be­come humble and quiet, submitting their backs to any burden, out of a feare of worse, and an opinion they have that it is consonant to the will of God.

Yet in my judgement no wise Prince ought to tire out this remedy by a too of­ten application, lest it should not only loose its vertue, but breed a worse Disease; an over heated zeale consuming not sel­dome the wrong end to that for which it was at first kindled, being apt to be dri­ven by the contrary winds of Ambition and Covetousnesse upon the Church, where the Buckets use to hang, likeliest to quench the flames of any other sedition, than what results from this Wild-fire; [Page 45] which for the most part melts the Lead, & consumes the foundation of the House of God, under pretence of his Service; a course that is so far from edification, that it makes all, not acquainted with the true knack of Ambition, hate to be reformed: Whose second remove is to the Court, where finding all things in a rotten condi­tion, or at best obnoxious to be construed to a sense contrary to the prepossessed minds of the Major part; the whole Fabrick is consumed, to the very person of the Prince, out of whose ashes another ariseth that proves a Bird of the same fea­ther, if not a worse: The Subjects returning home laden, for the generality, with no more benefit than the Beggers, that in a drunken fit expose themselves to the dan­ger of the Law, Wounds, Beating, and Death, only to burne the old Whipping-post; though dayly experience informes them, they can neither be quiet or safe without it, which is the cause that in all places they set up a new one, when the fury of the distemper is over. Thus are Subjects no lesse vaine, that doe rebell, than Governours mad, that provoke them to it.

[Page 46] 31. The Subjects in Turkey have no­thing hereditary: All Honours, and pla­ces of profit, being peculiar to Desert, and determine with Life, without the least partiality shewed to greatnesse of Birth, unlesse that it produceth more jealousie than favour, to have descended from a Father formerly in power. This hangs no lesse weight of Restraint on the Am­bition of all in actuall Administration of publick Affaires, than it adds Industry to such as have not yet attained to that height. By which a foule errour in Eu­rope is obviated, where men ascend to the highest places by the mediation of Friends and Money, rather than any advantage their worth brings to the Common-wealth: It being most ordinary for Fools to be admitted into the Temples of Ho­nour and Riches, whilst the choicest en­dowments of Art and Nature are suffered to pray, if not beg, without.

32. The Emperour's being here Admi­nistratour to all dead mens Estates, forceth their Children to be solicitous after trades; as having none to rely on for a future maintenance, but themselves. And to adde reputation to this laudable custome [Page 47] the Grand Segnior professeth some Art himself, in which he disdains not to con­sume his spare time. From whence ac­crues this benefit to the State, That Dis­banded Souldiers (the pest of Christian Nations) are one day in Armes, the next at work in their Shops. Neither have they such confluence of Idle men, Law­yers, and Scholars, which among us make up a third of the people, and are, for the most part Contrivers and Fomenters of all the distractions found in Church and State: From whence results the se­verest of the Curses, God left to the choice of David; For the Plague and Famine terminate chiefely in Children and the weakest of men; whereas the Sword (like some Monsters recorded) makes the fairest Women and choicest Men, the object of its lust and fury, and there­fore brings an incomparable infelicity whereever it reignes.

33. This Custome of Trade and inde­pendency on future hope religiously obser­ved, doth cut the cords of such Vanities as draw Christians into Luxury, by a profuse expense in Furniture, and no lesse excesse in Building, to a treble pro­portion [...] [Page 46] [...] [Page 47] [Page 48] of what the Owner needs, in re­lation to his particular Family; the bu­riall of Timber and other rich Materials: much to the prejudice of Shipping, besides the Rent charge it puts upon the posses­sors Revenue to maintaine it in Repaire.

34. Neither is this people apt to follow the Eupopeain vanities of Horse-rases, Hun­ting, Hawking, and amorous Entertain­ments: Their plurality of Women quen­ching with more security in regard of Health, and lesse Charge, the thirst of Change ordinarily attending the tedious cohabitation with one.

35. The Turks are very magnificent in publick Buildings, especially such as re­late to the service of God; none of the weakest effects of their Teachers suffici­ency; who by working upon tender Consciences, are able (like ours) to make them so unnaturall fooles, as to skip their nearest Relations, and to designe what they got, they know not how, in provi­ding conveniencies for they know not whom: By which meanes such Baths and Moscos are erected, as do increase the case of Travellers, no lesse than the zeale of those that make the purchase of Hea­ven [Page 49] the object of their endeavours; whilst Christians raze the names of Benefactors out of the fore-heads of sumptuous Piles, suffering the ill-mingled ingredients of Covetousnesse, and a burning desire of Change in Religion, to consume brave Monuments of Charity, by alienating the Lands, and melting the Lead of the Hou­ses, which a more ancient and fervent zeal (though now indited of Superstition) had solder'd on: Therefore if I were worthy to give Advice to our publique Spirits, they should hereafter assigne their Legacies and Contribution towards the mending of Common Wayes, and ere­cting usefull Bridges; more likely to carry their Names to eternity, than Chu­ches or other pious Foundations, apter to have their conveniency questioned by co­vetous and ungratefull Posterity; since earthly Paths are more trodden and bet­ter indulged, than those leading to hea­ven: Nothing being likely to continue long, that is able to bear the charge of its own ruine. Therefore those that accu­mulated these rich Donations, on the Church and Seminaries of Learning, in­stead of perpetuating their own fame, [Page 50] laid a foundation for the ruine of that, they only intended to preserve. It being unpossible that any humane Institution should continue without so much shew of Corruption (especially if rich & splen­did) as may give a pretence for the ra­pine of those, who being inapprehensive of the sence of Honour and Religion, are instigated by Avaric [...] or a present necessi­ty. This makes me, though with trembling presage, that the ruine of Christianity in Europe is not very far off: because the greatest Revenues of the Catholick Church are looked upon with more Envy than Religion; which once proclaimed cor­rupted, or unnecessary, she lies open to the plunder of all. Upon which conside­ration, the Pope hath not done impru­dently to gather a Church in America, whether he may one day be forced to re­tire, whose Zeale is likelier to be hotter than the Europeians, that have had theirs cooled with the winds of so many contra­ry Doctrines. Thus doth Religion run from one Meridian to another, thriving best at first; for after a long abode she so far sharpens and refines the spirits of men, as they are able to discover such [Page 51] Abuses and Errors, as may afford them a pretence to cut her own throat for what she possesses: when, God knows, it is not the Doctrine that is changed, but their Apprehensions: for if the heat of Zeal be misimployed, which is able to concoct any opinions into the nourishment of Re­ligion, all things after will prove flat and nauseous. This might tempt Mahumet to stuff his Alcaron with such high and mysti­call expressions, to busie and amuse such as can tast no Doctrine, but what may bite the Conscience and perplex the Under­standing.

36. THough it be naturall for Foun­ders of Nations to enlarge their Confines, to the farthest extent, Prudence or Power is able to stretch them; I finde the Institutes of none suite better with such a Designe, then those Mahumet and his more immediate Successors have fol­lowed: Yet to spare my own memo­ry, no lesse then theirs (if any be) that will venture such a Jewell as Time, in the survaying & purchase of so a wild a field of Observations.; I shall fix upon Three things they chiefely labour to promote: [Page 52] Out of which it will not only be easie to extract their First Principles, but deduce the subsequent materialls imployed in the edification of this vast Body; whose stride, though it extends not so farre as Spaine, yet it is more compact, and in that bet­ter able to remove, without danger of falling, any blocks that neighbour Prin­ces may, out of jealousie cast in the way of its felicity: not to be parallel'd in any part of the world, with which Profit or Curiosity hath made us familiar.

37. The first lies in Obedience; which, be­ing divided between Religion and Empire, asketh the more prudence to prevent dan­ger; least such as pretend to be the sole Heirs of God, do not cozen the Prince of his Birthright, under a popular discovery of a too rough hand in Government, or error in divine Worship, in which the poor claim no lesse ample a share than the rich; all being noted to fight with the greater animosity for the world to come, the lesse they finde themselves possest of in this: it appearing to them unsuitable with the Goodnesse and Justice of a Su­preame Power, that the Creature should not some where meet with felicity. And [Page 53] to prevent all sinister misprisions inci­dent to the Religion of the Prince (the gap with which the babes of Rebel­lion and Novelty are pampered) Though the Ecclesiastical and Civil Powers be both radically in the Grand Segnior; yet the pontificall Mufty hath Studied the Art to make the people believe, these two Streames doe flow, one from a lesse, and the other from a more Sanctified fountaine: By which is gain'd this huge advantage, that the Emperor hath all he dislikes, condemn'd as it were out of the mouth of God, no lesse then what he likes, approved; It being upon no slighter penalty than Death, to re­fuse to acquiesce in any Sense, this ho­ly man puts upon the Alcaron: nor can the Interpretation, State-reason requires this day, perplex one quite contrary, the next, if it may be more usefull; because nothing is registred but what respects men; things relating to God being left free to the disposure of the Prince, who by the lips of the Mufty directs the know­ledge of the people; himself like a wea­ther-cock pointing only that way which the breath of Policy blowes; the inferi­our [Page 54] sort of Priests in the mean while screaming like Lapwings in the ears of the Rabble, lest they should observe the proceedings of the Court, which is the Nest wherein all their Grievances (as they call them) are hatched.

38. Now, concerning Obedience in things meerly civill, though the hand of the Priesthood be not out in all emergent cases, yet the Subject having no Vote in the proposall or consent to Lawes, all be­ing solely at the will of the Prince, they have nothing but Patience to fly to, in the highest exactions he is pleased to im­pose; no Instrument appearing of any mutuall Compact betwixt Him and the People, so as Life and Estate are meerely arbitrary; better endured, because the Crown being Heir to all men, none can be made poorer than they were born; it being the nature of all, to esteem high­est of their Birth-right, a Terme here not understood.

39. The second thing promoted, is an impartiall Parity throughout all his Do­minions, in relation to everything but Desert; none appearing higher or lower then the rest, but according to the Plate [Page 55] he fills in the State; all Offices remaining wholly in the disposure of the Emperour: This removes the Subjects eyes from the Grandees, who might else be tempted to Faction, and fixeth them upon the Throne as their naturall Object, and most auspi­cious to their Fortunes. Thus are the Rich humbled into Thraldome out of Feare, and the rest out of Hope; two Reines, which whosoever hath the art to handle, may guide the world whither he please: This keeps the Turks chast from Rebellion, either out of scorne to follow one of no more noble extraction than themselves, or through the basenesse bred in them by receiving Injuries, not onely from the legall Magistrate, but the Souldier, whose Authority lies in his Sword, which the common people have as little warrant to wear, as skill to use; yet like the Head-prentice they execute the same Tyranny upon Strangers, their Masters are pleased to exercise over thē: where terrour is augmented, because Punishments are not confin'd either by Law or Custome, though they oftener ex­ceed then fall short of the merit of the cause. And here it cannot be observed [Page 56] without a serious reflectiō upon the force Imagination borrowes from the religious reverence they beare to their Prince, that such as will contemn all dangers in his de­fence, are rarely found (till of late) in Arms against him, though provoked by the most heavy oppressions. Thus we see how far they may erre, that make successe the Touch­stone of the truth of a Profession, or the peace it brings to a Nation; or the owners Conscience; and experience can produce millions of Examples, that men only steel­ed with erroneous opinions have been no lesse daring upon fire and sword, then those marching under the target of truth.

40. The third thing is Fortitude; en­dowed so richly by no Nation as the Turks, whose Emperour placeth all Offices in the Van of brave Actions; whilst his Priests and Prophets are no lesse diligent in mustering up the joyes of Heaven in the Reare: And for Cowards, they have not only Poverty & Reproach attending them in this world, but Hell and Damnation in the next. Thus by baiting all the ends of his Militia, he doth not only catch the covetous and ambitious, but those attached with the invincible humours of superstition [Page 57] & melancholy; By which, like oxen, they are rendred not only fit, but willing to endure both labour and Slaughter. Thus Phantaly but a weake shell in it self, yet if fill'd with Sulphureous zeale, & the opinion of Truth, and future Happinesse, confounds not only all that dare ap­peare in opposition of it, but the very Designe (if capable of so much prudence and moderation as to project one) that she intended to promote. Therefore such as consider, how far the Turks Conquests are indulged by their Religion, have more cause to wonder, they are not masters of the whole world, then that they enjoy such a proportion thereof, as they doe; where the Sisters and Daughters, of the Emperours own bloud, are often given in marriage to reward that which was bravely ventur'd by the meanest Soul­dier; whose Issue by custome can cha­lenge no higher place in their Unkles or Gransires favour, then they are able to purchase by their own Desert, he owning none for Kindred, beyond such as are allied to Vertue, Wisedome, or some other quality that may render them use­full to the State: Unlike the practice of [Page 58] Germany, where ten or more bear the Title of one Principality, having nothing to feed on but the air of Honour, looking like solitary and demolished Castles, quite destitute of Strength or Territory, the name of the place being only left to up­hold them.

41. In the pursuit of their Fortitude, I shall say something more of their pro­ceedings in Warre: and first of Eunuchs, by many thought lesse propense to Va­lour, and therefore possibly to be noted in the Turks as a blemish, by such as doe not warily observe, that Caution and Circumspection are no lesse, if not more, necessary in the Generall, and often times harder to be met with, than Daring and undaunted Resolution in the Souldier; it being one thing to execute, another to direct. Therefore the Grand Segnior doth not seldome make Eunuches Commanders in Chiefe, never Common Souldiers; the Feare, which is necessary in the first, be­ing destructive in the latter; more Ar­mies having perished for want of Mode­ration, than Valour, in the Head: Besides their incapacity of Children gives such caution for their Fidelity, as cannot be [Page 59] expected from one more virile; a perfect man being in a condition to gain honour and profit by the Change of Government, whereas one so mutilated is capable of little more than shame and losse. And because it is unlikely to cut the throat of this Empire with any sword but her own, such are imployed with most discretion in these high places, as are least apt to rebell.

42. The Janizaries, on whom they fixe the beliefe of Victory, are by a primitive Institution prohibited Marriage; yet least this should make a gap in their felicity, the wives, and daughters of the lesse use­full, especially those their Sword hath subdued, are without question subject to their desires. This wings their obedience in the performance of Commands, though pointing at never so remote Em­ployments. For quite unshackled from the magneticall force of an affection to wife and children, by use made naturall (which chaines Christians, like fond Apes, to their own doors) every place is fancied their proper sphere; because it cannot afford courser Meate, harder Lodging, or [Page 60] severer Discipline, than they have at home: Neither doth the want of Wives raise such cries as are made by the Relicts and Children of slaine Souldiers; the ap­peasing of which swells in other Nations to little lesse than would pay a small Ar­my: This Emperour being Heire as well to the Lives as Estates of his Sub­jects.

43. They seldome grant Quarter till all is subdued: By this they prevent figh­ting twice with the same Adversary. Neither are they forward to exchange Prisoners, left in their abode with the Enemy, their affections should be warped towards any more moderate discipline, observable in those they oppose: And out of the like Jealousie they seldome continue Warre long with the same Na­ton; Change not only preventing all Contagion, that may arise from Com­merce with worse-ordered people, but affording the Souldier at least a seem­ing delight, in variety. And in far­ther relation to Quarter, a Prince rich in Subjects doth rather spoile then mend his Market by such kind of bar­terring, by rendring Enemies the bol­der, [Page 61] as being readier to dispense with the danger of Imprisonment than Death: Neither are any miraculous effects of Despaire much to be feared, where there is roome enough left to evade: This humour being as single and rare, as the Phoenix, and not to be genera­ted but out of the ashes of hope. And he that considers, that the Turke is not of so poore an allay, as some Princes, which are undone by a victory, if it costs too deare, may see his designe in a great part satisfied by the Employment and losse of his Souldiers; the too great en­crease of such Spirits being all he hath reason to feare. This makes Warre (an Art in other places) an absolute Nature and necessity here.

44. He is not yet so fond of Honour, as to lay out his endeavours in the purchase of places not able to pay for their own Chaines; A charge the Catholick King is never like to abate so long as he is Ma­ster of Naples, Millan, &c. that cost more to keep, then the profit made of them can compense; the like may be yet said of Ireland, &c.

[Page 62] 45. Their Ordnance, found the largest in the known world, are carried into the field in the Common Souldiers Pockets.

46. The generall Food of the Turks, both in City and Camp, is Rice & Water; Their most dainty addition being but a Hen, or some small lump of Flesh. This makes them pursue victory over desolate Places, and starve such Armies as pre­sume to follow them, who are as cer­tainely overwhelmed with an Ocean of Necessities, as the Egyptians were by the Red Sea.

47. Their Expeditions are not ordina­rily undertaken, but in Summer; By which many great dangers are prevented, lesse-advised Princes do daily cope with­all, in meeting with Contingences that arise from Want and bad Weather, harder to be vanquished than the Enemie himselfe. For though their Numbers be great; yet the little, Use hath taught them to be content withall, is easily met with at that Season, and renders them so impregna­ble against what we call Fortune, as she may possibly bend her Bow, but is not able to distresse them by the strongest Ar­rowes her Quiver affords. Besides the [Page 63] Echo the Report of the Emperours strength makes in the hollow hearts, those Princes, it concerns, carry one to the other, is not onely Harbinger, but in a great part, Operator of his Victories; when Christi­ans march but with part of their strength, leaving the rest to follow in the nature of a Reserve, (as if there were hope a paucity should prevaile when the gross is beaten, who, if joyned, might possibly have warranted Success) and do by this not only lessen the repute of their Power (of no small consequence in the Art of War) but discourage any other from joyning with them, who upon the sound of an in­vincible Army would prick-up their Ears.

48. If a Shock be given to the Empe­rors Forces, he stayes not long enough in that place to receive another, but re­turns home without tempting his Fortune farther that Summer; Wisely conclu­ding it much unlikely (as in truth it is) for a disheartened Army to perform what she could not bring about when the Souldier was in full plight. Neither can the certain cause of an Overthrow be easily penetrated into; and till that [Page 64] be throughly surveyed, on Prince may in discretion hazard the chance of a second Battaile, though the Commanders appeare never so confident of good successe; it suiting with their interest both in honour and safety, to venture all, rather than come out of the Field with so great a reproach; Considerati­ons below a Superlative power, to whom Security ought to be more deare, than any thing that carries the coun­tenance of greater losse then gaine; It not being impossible but that the former disgrace might arise from some Treachery in the Principall Officers; There­fore it is good Policy to examine eve­ry Card in the Pack, before the dealing of a new Game, especially upon a fleshed party: Yet with this caution, that many things must be put to the venture by the Founder of an Empire, which suite not with the Prudence of one already established; For Repute, far more necessary then Safe­ty to the first, is below it many degrees in the second; since he that holds but part of a Cudgel in his hand, may retreat in quiet, but he that hath quite lost it shal be bit by the same dogs that gave way to, or fawn­ed [Page 65] upon him before his force was spent.

49 The Grand Segnior (after augmen­tation of the Empire) is in nothing more studious then of meanes to Employ the Superfluous quantity of Souldiers, his vast estate produceth. By this making those instrumentall to the propagation of ho­nour and dominion, that in such nar­row yet fruitfull Cockpits as England, breed nothing but Sedition; and for want of ease and plenty, strive like Ja­cob and his Broher for more room; it being possible for evill Goverment to convert the blessing of Increase and mul­tiply into as heavy a curse, as ever yet fell from the mouth of God: Therefore a too zealous prosecution of Peace (which some Princes, not unwise in their single judgement called King-craft) is a no lesse vain, than destructive Art; and so unsuitable to the good and safety of any Goverment, that it hatcheth Plagues, or which is more contagious to a State, Civil Warre: Neither can this Plurisie be easier cured, or the Spirits of Rebellion better evaporaed, then by open­ning the peoples veins in some Forraigne Imployment.

[Page 66] 50. The Turkey Cavalrie are seldome in evill plight, because their Horses are still under the owners eye, who for the most part doe serve upon them, and have to that end large proportions of land al­lowed them, with other immunities not common to the people, to whom they are both a curbe and a protection: And between these and the Foot such a feud is bred, either by Custome, Nature, or Art, that it is reported, the Horse will (if un­prevented) burne their litter, least the In­fantry should imploy it to their better ac­commodation: Now though this may looke like a prejudice in the field it se­cures all feare of combination at home. Neither is it a slight addition to security, that the greatest part of this Militia con­sists of such as were selected out of Chil­dren, paid for tribute by conquered Na­tions, who composed of severall aires, cannot associate with that ease as Armies made up of one Language; which like the Swiss, doe not seldome call for Gbelt when they have the Enemy in view.

51. Their strength lies in the Field, and not in Fortresses, looked upon as nur­series of Rebellion, especially in so absolute [Page 67] a Tyranny, where it is more common for the Emperour to send for the Head of a Bashaw, then to be denyed; A power that would be buried in stronger Holds, out of which few would come to such en­tertainement, as is given to the Grandees upon the least invitation of Jealousie. Not to beat more upon this Argument, long since driven up to the head by the best of Judgements, That fortified places suite the affaires of weake Princes, better then those of greater strength, &c. he that hath men in abundance needs them no more, then those of narrower confines and lesse po­pulous are able to subsist without them.

52 They make not Religion the cause, or at least proclaime it not for the prin­cipall Motto of a Warre; which wakens the attentions and invokes the assistance of all the contrary profession; the poorest man taking himselfe so farre interested in the vindication of his Faith, that if he hath nothing else to venture, he will ac­count it sacriledge to deny his life: But no sound of that being heard, the voice of hope and feare drownes that of danger and concernment, in the prejudice and hatred they beare to their Neighbours; Fa­thering [Page 68] all misfortune that fals to them upon divine vengeance, in opposition of which they dare not engage; no more then most Princes are willing to part with their Gold till it is too late; like the wret­ched inhabitants of Constantinople, who chose rather to loose all in an entire sum, than to breake it for the preservation of themselves & their Country. And if any thing could have tempted Christians to the rescue of their own interest in the costody of others, it would have been then, when this Emperiall City was in such danger. But the moderation of Caesars power was so gratefull a Spectacle for the present, as it dazeled their apprehensions in relation to any future inconveniences; yet when this key of Europe was lost, those that before were quiet, if not contented Spectators, began to mistrust their own doores, and bewaile their ignorance, in not foreseeing that the effects of such a neighbourhood was not so easily to be resisted, as the Siege (which was the cause) might have been raised, had there been a cordiall conjunction amongst those tied in policy to have kept him farther off. Thus by presuming more on the [Page 69] strength of others, than there is cause for, most states at last come to be di­stressed themselves.

53. Their Militia is observed to be more daring in their Christian expediti­ons, than those undertaken against the Persian; a people looked upon as too neer of kin to them in Religion, to war­rant their Murdering: The same sinne committed by Princes in grosse, which private persons doe by retaile, yet are punished for it in this world, where the other are commended; though the peo­ple l describe are too wise and affectio­nate towards the more substantiall part of their Creed, to prosecute those of their own profession to the farthest extent of their power, out of no more serious con­sideration, then whether their owne, or the Persian Priests delude the people with the greatest shew of Truth, especially both owning one and the same supreame Jugler, Mahumet. In this exceeding the prudence, if not the piety of Christians, who make the sword an Umpire in the smallest differences of Opinion; as if suc­cesse, (found as great an assertor of the designes of these Infidells, as ever it hath [Page 70] yet appeared in the favour of Saints) could be able to beare so great a stresse, as the weight of Religion, on which depends Salvation, not possibly to be brought about by the wicked Engines, dayly em­ployed by Princes and men in power, to keep Victory fastened to their Tent­doors: It being the Sufferings, not the Valour of our Champion CHRIST, that can enroll us in the Heavenly Host: For though weda e not give suc­cesse to Fortune, any more than we are able to wrest her out of the hand of God; yet we finde by experience, that the wheeles of her Chariot are too weak, durty, and unsteddy, for Truth to triumph in, much lesse to be made captive to any others Interpretation than her own.

54 And though the paint of Religion is the ordinary Charme that raiseth the impetuous spirits of the people into stormes (by which they can sooner de­stroy others than save themselves; no reparations being to be procured but out of their own purses, who may far easier change their Masters, then find better) yet is Bloud very unsuitable to the tast of true Religion, which participates more of [Page 71] the Lamb, than the Lion, having been ever readier to suffer wrong, then do it; till the Priests of old, as some think, first, for the Princes sake, and after for their own, had, not only taught her the art of Jugling, but made her so tetchey by the corroding doctrines they instil'd into mens consciences, upon the least wordly occasion, that brought their Ho­nour or Profit under question; farre re­pugnant to the first intent of Religion, which was to set a bar against strife, and all other unnaturall desires, men, with­out the awe of God, are apt to fall into; Oppression being a generall mischiefe, all are liable to, either in childhood or old age: This brought Government into use among such as had felt the heavy experi­ment of Anarchy; to avoid which nothing contributes more than Unity in Religion, and where that cannot be compassed without much strife, a Liberty to professe what opinions men please, provided they be not repugnant to the generall wel­fare.

54. Wherefore Mahumet and his suc­cessors, the better to gain the love of the people to Religion, tempered it with so [Page 72] much moderation, as it rather enclines to Hope than Feare; wisely foreseeing, that nothing makes Subjects recoile more from their Obedience, than when they are loaded with a conceit that their Gover­nours lead them in the way to Hell. This gives me occasion to think, that the Gob­lings armed by the Catholicks with so much terror, may possibly like the Ele­phants of Pyrrhus fall foule upon them­selves, and bring their Religion into a low contempt, through an apparent detection, or a panick feare; not so likely to attach the Creed of the Turks, who have no painting to communicate any thing sub­ject to gather so much drosse, as might enforme the people, they are but the effects of humane Art; nor Priests that dare be so bold as to put a greater Excise upon the sinnes of the people, or the price of Heaven, then stands with the conveniency or Reason of State. Thus are the Turkish Souldiers bred in no lesse Obe­dience than Valour; which are indeed the most saving Articles of their Beliefe; and though undervalued by, us that ex­pect after death a lesse carnall Heaven; yet nothing causeth their Unity more, [Page 73] or is a greater provocation to augmenta­tion of Empire, then the conformty held by their Priests in the inculcation of their Doctrine, not perplexing their conscien­ces with uselesse terrours or hard questi­ons; making no sinnes so damnable as Cowardice and Disobedience to the Commands of their Leaders; Eying Christians with a high disdaine, for ca­sting so many doubts, and bushing the way to Heaven with Purgatory and other Bugbeares, which they place in the dark Entry, all are to passe between this world and the next: Though a blind man may see, it is not consonant either to the beliefe of Prince or Priest: And these Chimera's are thought, by the Mahume­tans, to intimidate Souldiers, by making them Atheists, and so in hope of no bet­ter; or superstitious, which keeps them still in expectation of a worse: This peo­ple being no lesse hardened with Disci­pline, against the pleasures of this, than assured by Doctrine, they shall enjoy the same and greater in the world to come: according to an ordinary saying among them: That if Christians carried the same opnins concerning Heaven in their [Page 74] Hearts, as are every where found in their Books, they would not be so afraid of Death the only way thither.

56. The Turks esteem Fate inexorable; which steeles their foreheads no lesse a­gainst the sharpest danger, than it smooths them towards the severest Discipline; yet in the midst of this belief, admit a ne­cessary use of Prayer: As if importunity could be any way prevalent, where an unchangeable Resolution is acknowled­ged. It cannot be denyed, there is a wide room left for giving Thanks, and praising God, for disposing things so much to our advantage; but this perhaps cannot so seasonably be done till his will be re­vealed.

57. Images, reverenced in Christian Churches, bar the doores against both Turk and Jew; who count us worse than Canibals for eating our God, as they say we doe in the Eucharist: a scandall we owe to the Court of Rome.

58. Notwithstanding the incomparable strength of this Lion, you may find all his Treaties lined with the fur of a Fox, not tying himself up so straight by Pro­mise or Obligation, but that he hath still [Page 75] a muse open to break through upon any great advantage: And in this he is not a little beholding to the manner of his Stile, alwaies fuller of hyperbolicall Civi­lities than reall Assurances: yet rather than leave his Repute under the reproach of a broken Faith, he layes the fault upon the Mistake of some Minister of State, by whose bloud he expungeth all stains of Dishonour, not leaving them legible by any of his own, but such as have learned to decypher the Character of Princes, who are but few in this well composed Go­vernment, and those comfortably em­ployed in publick Service, or decently laid by, for prevention of mischeif: It remain­ing past peradventure, That such as have Heads apt for Counsel, may, upon a Discon­tent, find Hearts as apt for Rebellion.

59. Though this Monarch, if he stands right in his Subjects esteem, is not very solicitous after Repute from Strangers; yet, by reason of his vast Power, he is not often necessitated to tread such base paths, as our weaker Princes are forced to walke in, that have for the most part no­thing but Shifts to subsist by; which like Mines under the walles of Townes, bring [Page 76] more prejudice than gaine, if they come to be discovered by the contrary party; from which it is not easie to conceale them, if once they are flown out of the bosome that hatched them: such folly and falshood is bound up in the hearts of Embassadors. Besides the frequent Per­jury of Princes hath so vilified the pri [...] of Oathes, as they serve for little more than Ceremony of State, and to bait traps for their poor Subjects and other weake and ill-advised Strangers. Which may give an occasion for an Enquiry, that since all men cannot agree, Whether a Tolera­tion of their severall Religions may not be with more Charity admitted, then every one persecuted, as we find they are in one place or other? And because one God is universally owned, all Protestati­ons should be taken under that single Name, without any other addition; many bearing an awfull reverence to That, who look upon the rest as products of Policy, and therefore leave room for such mental reservations as the Priests, no lesse then the Grandees have too long a­bused the world withall. And till a reve­rence, still begun at the Head, be reall, [Page 77] or unapprehensibly feigned, it is folly to expect performance of Oaths in the Mem­bers. This arraignes all Princes of mad­nesse, that rest secure upon the Fidelity of their Subjects, after they have forfeit­ed their own by illegall and exorbitant Taxes. Nor is Perjury found so frequent­ly amongst those esteemed Infidels, as our dry Professors, that have Religion still in their mouths, and the Bible in their Eye; Not that a practice of holy Duties can possibly be more the reason of Falshood in the one, than Profanesse, of Truth in the other; But having made themselves more familiar with the Mercy, than Justice of God, and presuming upon the certainty of their own Salvation, and Damnation of others, for which they have no better warrant than the voice of a Spirit, con­jured up only in their Imaginations; the more to be suspected, because it befriends no other interest but their own, they think to make God amends some other way; whereas a poore Sinner, that hath once been hunted home with the fierce conflicts of a wearied Conscience (sharper far than the Humili ations, these outward Professors proportion to themselves (dares [Page 78] not venture on so deare an Impiety, out of hope to digest it the next Fast. And if I am not much mistaken, the Turks beare a more awfull reverence to Oathes, than Christians [...]or are they found to allay it with the poysonous mixture of AEquivo­cation, though the Jewes that live among them are more indifferent what they at­test. A sad thing, that such as were for­merly, and those that are now the people of God, should exceed Infidels in so foule and unsociable an Impiety. Which that they may the better prevent; Though the bare attestation of a Mussleman, or Tur­kish Believer is often taken for an authen­tick Proofe against a Stranger; Yet in their ordinary Trialls between one ano­ther, they proceed with more Caution, so as not to rely upon Oaths themselves; but from private Examinations, and Questi­ons so unexpected and artificially put, as no premeditated Combination can evade, they extract grounds for Sentence: By which, malice is defeated, & perjury pre­vented, frequent amongst us, where the Lives and Estates of conscientious people are without remedy exposed to their mer­cy, who scruple not the calling God to [Page 79] the witnesse of a Lie. Nor can there be imagined any better way how to avoid this mischief, or yeild a sincere and faith­full Obedience to the Precept of our Sa­viour, Sweare not at all, &c. (which the corrupt glosses of Expositors labour much, though all in vain, to elude) then, if, in­stead of that slight and irreverent manner of Swearing, or rather prostituting the Word of God to the kisse of impure lips, according to the loose custome of all our Courts of Judicature, the Judges them­selves, or those appointed for that pur­pose, would take the paines, by the touch-stone of a diligent scrutiny, and scrupulous examination of Witnesses a­part, to distinguish the pure and golden Truth, from the baser Alchimy of the most cunningly-forged Falshood.

60. They preferre Christianity so farre, as no Jew can turne Turk till he hath been Christened: The vulgar thinking God best pleased with such a gradation, though Authority interjected this Ceremony to fence them against a too great concourse of this subtill people, who in relation to Circumcision, are apter to embrace their Religion then ours; & doe by their Con­version [Page 80] lessen the profit arising from them as Jewes. Now least the Impiety of casting blocks in the way of Proselytes should seem to relate only to this so much abominated Nation, I desire to be informed, if there be not a Law in force here, at the Jewes being in England, as there is still in some other Nations, That such of them as turned Christians, should loose all, or the greatest part of what they had. For which this pious reason was given, That many re­mained Jewes still in their hearts, not­withstanding an outward profession: Thus a greater Hypocrisie cheated the lesse.

61. I finde them, though constant to their own, yet so indulgent to the opinions of Strangers, as to afford such a safe passe among them: which, besides the pro­fit it brings to Commerce, keeps them in so moderate a temper, as the plague of Hypocrisie (which like an Iron-mole, staines, and in a short time eats out the purity of Religion, by acting a sublimer impiety than the nature of man unsub­orned through Ambition or Covetous­nesse, is able to make reall, longer [Page 81] than a Fanatick heat inspires it) hath not yet there broke out farther than among some few particulars; though by such the Cockatrice of Civill Warre is ordinarily disclosed in the Bosomes of Christians, concluding all damned which rest not in their Expositions and Cu­stomes, how ridiculous soever: Not considering the mischiefe they doe, that remove old uncertain Errors, before they have found as certaine Truths to put in their roome. The same may be said of reputed inconveniences; such as is their conniving at Courtesans (chiefely done to prevent Adultery, Sodomy, and B stia­lity; sinnes infesting these hot Countrys therefore) possibly lesse abominable than some Divines make it. This sort of Cat­tell being as ancient as the Patriarch Judah: Neither did divers others, looked upon as men after Gods own heart, blush to keep droves of them: Nay, if some be not foulely out in their Expositions, they are reckoned to David in the Bill of Gods Blessings: And he that doth by this publique sin, as some have done by Religion, exchange it for a worse (though perhaps more solitary) I pray what hath [Page 82] the Nation left to brag of? Faults of greater privacy, though lesse naturall, increasing Hypocrites more than Saints. And if our Blessed Saviour should now speak to the Consciences of men, as he did to the Jewes, He that is without sin, &c. I believe Fornication would scape, what­ever became of Adultery. To conclude this point, it is so much the greater bold­nesse, to adde to, than diminish from the severity of God, as we stand more in need of his Mercy than Justice.

62. The gross of their Revenue is em­ployed in securing the Empire at home, or fetching Victory from abroad: The Grand Segnior being only luxurious in Women, and domestick pleasures; which like Fon­tanels in the body, may possibly evapo­rate worse humours than they foment: Though contrary to the better inculca­ted, than practised Doctrine of our Theo­logues, especially those of the Church of Rome; Catholick Kings rather conniving at this mischiefe, than the perpetuall in­conveniences resulting from a married Clergie, who by giving their Children bet­ter breeding than Estates, are the cause they do not seldome fall into exorbitances.

[Page 83] 63. REpute hath swell'd the Sultan's power to such a vast Monstrosity, and so farre dazled the eyes of Christian Princes, weakned by divisions in Religion, that they dare not look upon him with­out a Present; Neither is the Persian much bolder, which gives him the advantage, no lesse than honour to be still on the offensive: And in this the generosity he useth, to divulge the Prince, if not the place he meaneth next to attacque, turns more to his advantage, than may appeare to every eye; other Nations resting so secure upon this, as they doe not provide, if at all, a defence proportionable to the danger; which if once made ready, could not be laid out to a more probable ad­vantage for themselves and Christen­dome, than in stopping the progresse of this Polyphaemus, who is likely, if not prevented by some civill Rupture, to devoure all the Italian Principali­ties, if once he ravish the Venetian, whose hands have been weakened by the longest Warre that ever any single State maintained against this Mon­ster, who for want of assistance, can­not [Page 84] choose but shortly yeild up Can­dy to his Lust: And then our drousy Princes, who were no more affected with her Cries, than wakened by the noise of her Canon, and the voice of Prudence daily roaring in their eares, shall lament their Errour, and curse themselves, and the Counsell that mo­ved them to observe this unnaturall Neutrality, and to preferre a little pleasure they take in gratifying the en­vy they have ever borne to this more magnificent Republick (tyed by all rea­son to maintain the smaller States of Italy in being) before the assuring of their feares by a cordiall combining against this common enemy, of whose mercy they can have no hope; No­thing being more suitable to his for­mer procedure, or future security, than utterly to eradicate them, long looked upon by him as the only obstructers of his farther progresse into Christen­dome; Though apparently known, that what the Venetians doe, is rather by the strength of their Heads, than Hands, having not yet made themselves very famous for Valour, participating not so [Page 85] much of the Lion, as Fox, with whose skin most of their Atchievements are found to be lined; being themselves, if fooles in any thing, in the excessive awe they stand of Death, the cause they employ Strangers. Neither is it a lesse wonder, that France, Spaine, and other potent Nations, doe daily passe by greater affronts received from the Ottoman Empire, without the least notice taken, then they are observed to fight for among themselves; as if nothing could be dishonourable or unsafe, but what ariseth from the injuries of men of the same Religion; an argument of as great Imprudence, as Impiety, especially resulting from the Omissi­on, if not Commission of the Court of Rome: For did the Jesuites and other active Priests turne the tide of their Po­licy (which hath already immerged Eu­rope in bloud) towards the Turks, they might soon be overflown by as great a deluge of Schismes, as we are now plun­ged in: But the feare of losing the Bird in hand, makes the Pope unwilling to imploy his Engines for the taking of this: [Page 86] Not considering that the Mahumetan pro­fession is grown up to as high an earthly Felicity, Universality, and Consent, as the Papacy; Neither do they want as great an Antiquity for some of their Tenets, the which if they once come to be washed over by the varnish of Lear­ning, the Mufty may, assisted by his Ma­ster's force, turne his Holinesse out of Rome, as that Bishop did the Emperours; and so avenge Europe and Asia both, for the rent the subtill Priests made between the East and the West Churches?, for no more religious respect, than to beautifie their own habit and increase their Power.

And if the Virgin City of Venice comes to be wholly prostituted to the lust of this Monster, who hath already intangled his Sword in one of her strongest Locks, it is possible the Catholick King shall not be able long to injoy those Concubi­nary Principalities, made his by no ju­ster Contract, than the Procuration of his Chaplain, the Pope, his own Subtilty, and the impertinent Quarrels of lesse ad­vised Neighbours: But to give the Pope his due (looked upon by the dazled eyes [Page 87] of our Zelots, for a more terrible Devil than it may be he is, were he confined within a narrower Circle, in relation to temporall power) Christian Princes are apt to take so much advantage from the harping irons, Luther, Calvin, and other Divines (perhaps better skill'd in subver­ting Errors, than reconciling of Truth) have fastned in the sides of this Ecclesia­stical Leviathan, not to be kept floating in a narrower Sea, than that of Rome, (formerly as Magisteriall in things tem­porall, as now she remaines in spirituals, which prudence might manage to as u­niversall a tranquility, as appeared in the dayes of Augustus) that he hath no lei­sure to look abroad, for feare the same Spirit that troubled the waters in Germa­ny, should dry up those in Italy, &c. It being in the power of every Prince to cut the banks of the Church, which in France is the feare of Schisme, and in the Catholick King's Dominions, the Inquisition. Yet in case his Holi­nesse should make it a cordiall endea­vour to foment a League against the Turk, France and Spaine would fall out who should head it, and endea­vour [Page 88] to spoile the others Subjects in the meane time: Such incomparable Cha­rity resides among Christian Princes, that value Religion no higher than the profit it brings: so as the Roman Bishop, with all his Emissaries, have full imploy­ment by adding and taking away, to keep the scales even between these two tottering Princes, and to heighten their spirits against England, and other Na­tions at enmity with Rome; least we should have a Great Turk of our own, that is, an Universal Monarch, under whose absolute power the Pope and all other Christian Princes could expect no higher places than those of Vassals. And though a Combination were feasible, small advantage would accrue; since every considerable confederate must have a Generall of their own; from whence would proceed more Cry than Wooll, by perplexing Counsels with con­trary commands: Because, if it were probable Kings should so far forget their Honour, as to lay down all disputes about precedence, yet their particular In­terest could not but remember them, that the strength designed against the Turke, [Page 89] might, after successe, recoile upon them­selves: not without a president in Story: and therefore not likely to employ any other in Chiefe, but their own Sub­jects. And what contrary affections, ends, and endeavours are covered un­der a Force patched up of so many Na­tions, is manifest in the Maritime battell of Lepanto: where, though the desire of all might be to ecclips the Ottoman Moon; yet it was in many so faint, as they could not endure it should be remo­ved quite out of its Sphere, or lose the In­terest it doth exercise within the Christi­an Pale (which by a through persecution of that naval victory, might easily have been brought about) out of feare, the grea­ter Princes, by that secured, should after have made it their endeavour to devour the less: And this (with some Un brages of Jealousies the Catbolick King had of his Brother Don John of Austria) made the Confederates return without doing more than shew the Grand Segnior wherein he was defective, and by this chastizing to make him mend the fault he had commit­ted in being no better provided of Com­manders and Provisions for Sea, which he [Page 90] hath since repaired at our cost, by main­taining an Arcenall in Algeers, of which the King of Spain denyed his Brother to be Governour; so jealous are Christians one of the other, that they have more confidence in Turks, than those of their own Religion: yet, to speak Gods troth, whosoever shall command an Army against this Epidemicall Enemy, with such successe as Don John had, will be owner of too popular an Honour, to be less than superlative whereever he comes; and therefore liable, like him, to receive a Fig out of the venemous hand of Jea­lousie. Which warrants me to think, the fittest for such an imployment as the heading an Army raised by a League, is the Pope, who lying within gun-shot himselfe, is the most likely to take the truest aime at the finishing of the work: But this the Lutherans and Protestants would oppose, no lesse than the Princes of Italy, who cannot but feare, that the power of the Ottoman Family being suf­ficiently moderated, he could have no better employment for the Army, than to face them with it, looked upon per­haps in his esteem, as greater enemies: [Page 91] Yet if there were an unity in Religion, and a totall abatement of his Holinesse pre­tences to any secular power, farther than the extent of Peters Patrimony, it might with more probability be brought about, than any temporall Prince is able to give caution for: And thus Policy might not onely make use of him, in opposing the Turk, but in reconciling such Kings, as when they are weary of their inconsiderat Quarrels, know no other way to bring about peace, than by the mediation of the Bishop of Rome. But as things now stand, Experience hath taught us how vain a Composition of Force is, in the attempt of moderating the Ottoman Gran­dure: Nor is any Prince yet in a capacity to undertake him alone; The Emperour being shackled by the links of contrary Opinions, and now utterly disabled since the Swedes Ineursion: I confesse, the Catholick King, upon whose skirts he sits, were the most likely to get ground upon the Turks Dominions, did not the French perplex him with the feare of losing his own: Between which Nations there can be no reconciliation, so long as the Pope's greatnesse is sup­ported [Page 92] by Division; An Universall Mo­narchy in Europe being more against the graine of the Court of Rome, than it yet apprehends danger from that in Asia; so as it is no improbable Paradox to maintain, That the Turk by accident sup­ports his Holinesse: And if the Pope and Inquisition were put down, Atheisme would break in like a Torrent; or, which is worse, Religion would be divided into such destructive, bloudy, and hypocriti­call streames, as her name would be quite lost in the dilatation, or render her profes­sors as odious as ever they were to the Heathen Emperours: especially since she hath in all places, and under every pro­fession, learned of Ambition to lay out the price of her Salvation in a field of blood, without respect had to Covenants, Oathes, Allegeance, or the most naturall and obliging Relations; therefore formi­dable to Kings, whose single and open bosomes render them a fair mark, not only to the forked Tongues, but the veno­mous-tempered Steel of an exasperated Zeale; so, not likely to be entertained in any place, but where her own Sword shall be able to bid her welcome: The [Page 93] Beauty of Holinesse, with which she was wont to allure Proselytes, being now shri­vel'd into uglinesse, by her frequent ap­plication of the sublimated paint of Hy­porisy; so generally observed among Christians, as neither the Turk, or any o­ther Mahumetan Nation can, in Prudence, if in Piety, barter their Faith for ours; The drought of whose Charity hath ob­structed the means of Conversion in re­lation to all Forraigners not formerly in­gaged by Birth and Education: so as no probability resides in any endeavour can be used to tempt the Turkes from Mahu­met, unlesse (as I hinted before) some Je­suite were able to personate his Ghost, and proclaime himselfe risen, according to their Prophet's long-delay'd promise: for such an one might possibly prevaile so far upon the Rabble, as to make them fall foule among themselves: A breach in Religion being found by experience the readiest way to let in that Ocean of Ca­lamities, we see overflows the Kingdoms of the Earth.

Another Expedient may lye in suppor­ting such Cedars of State, as are marked out for ruine by the Feares or Fury of the [Page 94] Prince; and if possible, to give shelter to some of the younger Royall Branches, who are sure upon their Father's death to be sacrificed to the security of the elder; and may, as occasion serves, facilitate a Rebellion, by landing an Army able to make good the Field, whilst the Snow­ball is gathering: A project most con­venient for the Wisedome and Situation of Venice, were she owner of the Power and extent of Territory belonging to old Rome, whose Heire she deserves best to be, since she alone retaines more of her Freedome than all the known world be­sides is able to produce: Her Government being built on such rationall, if not infal­lible Miximes, as might bear the weight of a far greater frame, if Italy were wise enough to see it; who need not be con­cubinary to so many wanton desires of Strangers, would all her small and new­hatched Governments shelter themselves under her wings, who are known to spend more severally in hiring of Peace from the Turk, Spaniard, Pope, &c. than wisely laid out in an intire summe, would pur­chase the power to command it.

From whence may be concluded, If [Page 95] the Grand Segmor doe not fall through his own weight, he may live to see Europe under as great a thraldome in every rela­tion to body and soul, as Turkey, unlesse he be cordially opposed at his own door: Tyrants, like Dogs, having their fiercenesse, rather whetted than rebated by a defen­sive opposition: whereas he that breaks resolutely in upon them, makes them not seldome take their heels: All changes in such an extremity being looked upon with delight and affection at home, by those that abroad would die to extend the same Government over others: Op­pression being so odious to Subjects, as all will upon any probable advantage pro­mote its destruction to the very persons that share in their desires with the Mo­narch, wanting the power more than the will to perpetrate the like degree of in­justice themselves.

64. The Turk deduceth this Doctrine out of the perfidiousnesse of the Christian Practice, That it is to little purpose (by reason of the contrary pretences of Prin­ces) to make leagues Offensive and De­fensive, which he hath seldome done; yet considers his Neighbours dangers as his [Page 96] own, before delay hath rendred them incurable; Apparent in the large offers he made to Venice, whilst she lay under the interdict of Paul the fift; and might, if her Subjects had not been wiser, through civill divisions have lapsed into the hands of Spaine, as divers Nations lesse prudent have done, by their own folly and a stupid patience of their neigh­bours, whose ordinary custome is to for­beare giving assistance, till it is rendered unseasonable, and that they are not able to redeem them by all their endeavours, much lesse by a too late repentance; as in the case of Navarr, neglected by the Crown of France; and Ditchy of Lo­raine, by that of Spaine: Any Aug­mentation to one of these Kingdomes being an equall Diminution from the other; the consideration of which keeps Geneva in being. And the aversenesse the Turk hath towards any strict Confedera­tion with Forraigners, gives him not one­ly the liberty to preserve his friends, but to take any advantage to inlarge him­selfe: His Subjects not having such vast Estates abroad, as might deterre him from taking a revenge in case of injury, for fear [Page 97] of an Embargement: whereas Christians have Ware-houses in Constantinople full of wealth, and to such a value, as give this Infidel caution for his using us at his pleasure without danger: Nor have we more than the Emperours bare word to secure our Trade, which it is likely you may tell me, he observes as religiously as other Princes.

Neither is he prodigal in Embassadors: for, keeping still the offensive end of the Staffe, he is often sued to, but seldom sends a wooing for Peace; which obtained is found of no longer life than it suits with the occasions and counsels of both parties: Therefore Consederations, Truces, and Leagues, signifie nothing but danger to the weaker side, who by these are not seldom tempted to neglect the guard that cannot in prudence be lessened upon this score, it being an insallible certainty, that nothing moves another, but Profit, Ho­nour, or Nature; The last of which doth lesse concerne the Grand Segnior, because he seeks not to match his Daughters out of his own Territories, esteeming no blood Royall, but what runs in his own veines, and his that is to succeed him: Neither [Page 98] is he lycorish after the choice of the Issue of Kings for his own Bed, finding the same content in the embraces of a Subject or a Slave, that a more bewitched Imagi­nation apprehends in those of a Princesse: Nor doth his modesty abuse him, but acquits him from the danger of having a Spie in his Bosome, or a coequall in his Counsells; giving him leave to put to death or exchange his Wives upon occa­sion, without the feare of any other frown but that of Heaven; amongst whose joyes (according to his Creed) is Change of Women, and all carnall De­lights.

And by the division he makes of his Love among many Wives, he renders the Government lesse-factious; the Distaffe having been found no friend to the Scep­ter, opening often a back door to Inno­vation; apparent in Christians, who Marrying the daughters of more potent Princes than themselves, are so farre o­ver-awed by them, as to make them part­ners in their most secret designes, else they are able to distresse them through the strength of their own friends. Thus a Prince comes to have an Enemy in his bo­some, [Page 99] and such an one as he dares not question, for feare of a shower at home and a storme from abroad. So as if all the benefit Story can record to have (at least of late) accrued to Kings from the great Allyes of their Wives, were put together, you shall find it inconsiderable, com­puted with the losse, especially if their Religion differs; for then she looking upon him as out of the reach of Gods mercy, can think nothing an injury to his person, or a losse to his estate, if her ghostly fathers are pleased to encourage her; Considerations without bottome in this conformity in Profession, and parity in Subjection; where the birth of the first Son gives the title of Sultana to a slave, the highest honour or employment a woman can be borne to: and what might abundantly content them also in Europe, where they are made the Arbitrators of the Royall Line.

65. The Emperour appeares not in Publick, but on Horseback, where all Deformityes, if he owes any, are best con­cealed; And is then in such Splendor: as the former-ingaged opinion of the multi­tude renders him more than Humane [Page 100] whereas our lesse Majestick Princes be­come so cheap by their daily figging up and down the streets after their pleasures unattended, whilst this graver Monarch enjoyes them all under his own roof: where none are suffered to enter, but those that are dumb from their Births, or are rendered so through feare or use; no action or word breathed out of the Se­raglio, to the Emperours disadvantage, but proves mortall to the divulger: Not possible to be observed among Christians, whose Meales, like Puppet-playes, are made the object of all eyes, and their lightest Discourses (apt then to break out) the scorn of Strangers, that blow them over the four corners of the earth, with no small addition; whilst their own Subjects calculate a crooked nature from the Deformities of their Bo­dies, evil Gestures, or a too luxurious taking in of their Wine or Meat: It not being easie to shew a man at a greater disadvantage, than whilst he is taking his Repast, the most certaine Symbol of Mor­tality This altogether cast; no lesse cloud over their Majesty, than their Cheats and Perjuries, to procure Money, are obser­ved [Page 101] to doe upon their Probity: which raiseth such a damp of Contempt about the Throne, as the Obedience they own, pro­ceeds rather from a dread of their present power, than any voluntary or naturall affection their Subjects bear to them or their vertues; of which they have so low esteem, as they think them easy to be matched, if not by themselves, by a num­ber their Commerce and Experience hath coped withall.

66. In Progresse his Train is not infe­riour to an Army; in which he receives all graciously that come to see him: And by this Strength and Affability the remotest parts are not only wooed to Obedience, but terrified from Insurrections; calcu­lating by the Power attending him in his Pleasures, the terriblenesse of a Force that should be raised in his Fury: Not­withstanding at this time nothing appears about him but Love in his words, and Charity in his actions; For where he sees the earth covered with Poore, he casts his Mony, which, like water put into a Pump, gives him the opportunity safely to drein the more affluent Rich. This makes the Generality look upon him as a God, that [Page 102] may give way to Punishment, never to Passion.

67. He owns not in his Royall Person any ingratefull Imposition, but appeares ever before his people like the Sun; carrying in his looks no less Serenity than Splen­dour in all about him; and answers any clamours of Joy with as cordiall Blessings and Thanks: knowing it as uncomely for a Prince in publick to seem angry, as poor; That threatning no lesse danger to the Lives, than This doth presage in­croachment upon the Fortunes of all that come to see him. And though none can more freely command what belongs to his Subjects, he discovers no will to em­ploy any Arbitrary power in his own per­son, how well so ever it suits with his Na­ture or Occasions; Handling all Grievan­ces to his people by the mediation of others, whom upon emergency he deli­vers up to their Fury. Neither doth this lessen the number of these Harpies, any more than it doth Conjurers, to hear their Predecessors were torne in pieces by the command of those they had formerly nourished with their Blood. Thus by such amiable gestures, and the high price [Page 103] he seems in publick to set upon the Na­tions content, so great a Love is kindled in the hearts of his Subjects, that all the evills that fall upon them are removed from the principall cause, and attributed to such as are only instrumentall in their promotion. A practice waved by our lesse advised Monarchs, who sit in Parlia­ment, as Jupiter is painted, with Thunder in their hands, as if they had already the will and power, and wanted nothing but their peoples consent to make them mise­rable; not affording a gratefull conces­sion, but by the high and rugged way of Exchange; nor good words, but to usher in a more chargeable Request; scorning to reckon with the Subject, & make even for their Minions and Officers Faults, till they are so far run in the account of Pre­judice, that all Love and Obedience is quite forfeited, and the Crown exposed to the purchase of any that hath the sub­tilty and power to buy it.

68. For to obviate the like miscarriage, the Turk gives often a favourable hea­ring to such as complain of the Grandees, not seldome gratifying them with the Heads of their Oppressors: By which he [Page 104] doth not only stop the mouths of his people with a shew of Piety and Justice, but fills his Exchecquer with the reall Coin he finds about those thus com­plained of: Yet if he takes the party's Life to be more considerable to his af­faires than his Death, he satisfies the publick discontent, by translating the Offender to some remoter employment, where, being farther from the Court, severity may be more necessary, at least not so dishonourable, as when it appeares at the foot of his Chair: Thinking it not safe, to gall the many-headed Monster twice in a Place, with one and the same Engine. And by this even and con­stant procedure, an uninterrupted Pro­sperity hath been intailed to this Empire, that the voice of Liberty continues still such a stranger in their streets, as if their Language were barren of a word to ex­presse it. Thus by claiming nothing, he enjoyes all, and, by defending none of his bad Instruments, hath been secure him­self, till these latter yeares, in which some Constellation seems to hover over the World, inclining all Nations to Rebellion. This imboldens me to assert it as a Ma­xime, [Page 105] That Princes contract more hatred from the injustice and oppressions of their Favourites, than their own: A farre lesse Revenue, than doth legally depend on a Crown, being able to correspond for a greater summe, than the follies of a single person can possibly consume, unlesse at­tached by the bottomlesse humour of Play, which a prudent Prince cannot choose but look upon as farre below the dignity of his person; it being impossible for him either to win or lose, but at the prejudice of his Courtiers or Subjects.

69. Here is no medium between the Anger of the Sultan & Death: A great man flea'd out of Office, being rarely or never per­mitted to mingle among the people, who are easily suborned out of pitty, to believe such persecuted for their sakes: There­fore Discontent is not suffered to live; the Power being as severely punished, as the Will to do Mischief: This makes the Grandees to carry their bodies swimming between Popularity, and an Epidemicall Dislike: since though the first be the most certain messenger of Death, yet the latter doth not seldom bring the same errand; For, such as by Taxes or perverting of [Page 106] Justice (though by the Emperors com­mand) are found abusers of the people, die some cruell death, to give the more publick satisfaction; whereas those who fall under his Jealousie, in relation to his particular safety, leave the world by a lesse painfull Exit; which may breed an opinion in the Multitude, That their Prince is only cruell on their behalf, and at the worst but severe in his own. Here the vanity of Court Minions is manifest, who like Beasts for Sacrifice, are crowned and honoured, till their Masters sinnes require their blood to set him right in the opinion of the people; in the fury of whom lies all the Hell, the Religion of most Princes teacheth them to appre­hend.

70. THe Priests scrue up to the height of Miracles all unusuall Contingen­cies, which make not a few in such a Mass of Events; neither is their Report wan­ting to augment them: And these are still hanged before the eyes of the Peo­ple, either to terrify or allure them, as it suits with the present humour of State. And thus the Popish Legend came to be [Page 107] gilded by so many miraculous effects of Saints, and their Reliques, which, after all contradiction was buried, appear'd to the world under no lesse then a cloud of wit­nesses: Being capable of no stronger confutation, than what they receive from a present incapacity of doing the like. Now if the Turks have been too nume­rous in their election, or hyperbolical in the predication of these pious, or rather usefull deceits, the error is committed after the example of the Court of Rome, the most exact Copy for Policy the world affords. Nor is there place left for blame in relation to either, since what was ob­truded upon the Catholicks heretofore, suited as well the apprehensions of those times, as these do now the Turks: There­fore the Imprudence lies not in the folly of the Miracles, but theirs, who suffered such a criticall Learning to blaze out, as pretends matter of Reproof in all things extant: Knowledg being as great an enemy to our present felicity, as it was to that in Paradise: So as Rome is forced at this day to let Miracles fall, out of fear to finde her self detected by the now-super­numerany issue of tatling Apollo, which, [Page 108] out of too much Wit, or too little Faith, make an over-strict scrutiny into their Truth; hanging like Locusts, and croa­king like Frogs, about all things that seem green or rotten in the Church: Nor will they fall off, till their mouths be stopped by Preferment, or their heads satisfied with Reason: Yet had she but enough of the first, it might suffice to purchase a competent proportion of the latter, or at worst so much Sophistry as might serve her turn: But the ancient Piety being blended in Luxury, & her Re­venue in a great proportion swallowed up by the covetousnesse of Princes; the Pope & Clergie hold the Remainder by no better Tenure than by rendering themselves ne­cessary to the ambition of Monarchs, especially that of Spaine; Republiques being naturally not so auspicious to the Priesthood. Neverthelesse, lest the Catho­lick King should attain to an absolute power in Christendome, under which his Holinesse would be totally ecclipsed, his principall endeavour has been to foment a difference still between him and France, and so by their banding to keep himself up in play; Shifts the Church was never [Page 109] put to, during the Golden Age of Igno­rance, when Learning and all Books lay at her mercy; so as shee had power to cut them shorter, or extend their sence as best fitted the occasion: The Laity being so perplexed between the hope of Heaven, and feare of Hell, that the dark entry of Death gave the Priests as opportune a way to become their Executors, as the bloody night of the Passeover did the Jewes to rob the Egyptians. But now in the absence of the ancient Piety and Igno­rance, the Church of Rome hath no better way to keep Reason from breaking in upon her (who like a Woolfe hath, this last Century, lain gnawing at the Pope's Honour and Profit) than by sacrificing more men yeerly to the fury of the In­quisition, than Solomon did Beasts at the dedication of the Temple: An Impiety not chargable upon the Turk, who kills none for the profession of any Religion, though never so contrary to his own; leaving God to avenge his Truth, which no question he would not be long in do­ing, were he so angry with the opposite Tenents, as they in their furious Ser­mons are pleased to represent him.

[Page 110] 71. The Turk finding Printing and Learning the chief fomentors of Livisions in Christendome, hath hitherto kept them out of his Territories. Yet, whilst wet tire out our best time in tugging at the hard Text of a dry Book, or the study of strange Languages (which are but the Bindings of Learning, and do often cover lesse Knowledge, than may be had in our own Ideom) they come more adapted into State-employments, and sooner furni­shed with clearer Reason, drawn from the quicker Fountains of lesse-erring Ex­perience; And were rever yet found to be out-reached in Prudence, by the most politick and learned Princes in Europe. Nor can any think this strange, that con­siders what the custome of Universities requires at the hands of Students, viz. knowledge in the Arts so called, and a nimble mouthing of canting Termes, coyned by themselves, and so current in the commerce of no larger Understan­dings than their own, & such as are sworn to the same Principles: The vanity of which is in nothing more apparent than in this, that they can easier start ten Er­rors, than kill one, as is manifest in the [Page 111] differences between us and Rome; concer­ning which, though in right reason we do, and cannot but agree in many things, yet the heat and rancour of the dispute is no whit abated.

72. All Sciences any wayes resembling those we call Liberall, are taught no where but in the Seraglio, where the Grand Segnior hath the power to increase or diminish the number of their Profes­sors, according as it suits his occasi­ons. Able men resembling wanton Boyes, that, rather than be unemployed, will do mischief; None attaining to any perfe­ction but what he hath use for: Idle Va­lour being the tool, as Learning & Know­ledge are the operators of all Civil Dis­sentions. A course quite contrary to the ill husbandry of Europe, or more parti­cularly England, in whose Body Mercury and Sulphur exceed Employment, which should be the Salt to fix the rest, and keep them from putrefaction: For want of which her Schooles do man out as many Enemies as Friends, legible in the vast volumes of Controversies that lie vendible on every Stall. This results from the multitude of Grammer-Schooles (in the [Page 112] building of which appears more Zeal than Knowledge) where all come that are but able to bring a Bag and a Bottle, no unfit Emblem of the future poverty of their Trade; In which, like a Lottery, ten take their chance in Beggery, for one that meets with a Prize; and that, when it comes, is scarse worth the labour, cost, & time required in making thē capable: No mens fortunes being confined in so nar­row a Circle, nor built upon such shaking Foundations, as those of Scholars: The fire already kindled in Church and State, by their clashing in Opinions, having melted the Basons and larger Plate, our Ancestors set up for the incouragement of Learning, which, like a Viper, doth now endeavour to eat out the bowels of her Mother. For the Parents of Schoole­boyes not being able to advance them higher, all the rest is lost but Reading and Writing, and they rendered by seven or eight yeares lazy living, uncapable of the labour belonging to the more profitable Plough, and so become Serving men, and Lawyers, and Justices Clerks; by the vertue of which profession they turne [Page 111] cunning Knaves, and cozen their Coun­trey: A charge circumcised in Turkey, by mixing the expensive Callings of Law and Divinity together, by which the Priests are so fully employed, as no leisure is given to study Innovation in either pro­fession, and consequently dries up the Fountaines of Rebellion. Which fore­seen by the prudent eye of the divine Le­gislator, Moses, directed him to the uniting of the sacred Rites, and civill Sanctions into one Body, making the Law of the Land a piece of Gods Law, and the Justice of the Magistrate, Religion: which stamps no lesse authority upon the Law, then it procures Reverence to the Judges, and promiseth to the Govern­ment, where it is entertained, Length of dayes and Safety on the one hand, with Riches and Honour on the other. Which course affords also such Expedition as gives one side, at least, cause to appland Justice; whereas here the better'd party is left so little to boast of, that he returnes home as ill satisfyed, as he which had Sen­tence pronounced against him.

73. Neither are these Delayes any whit remedyed by the ill-Husbandry of [Page 112] breeding so many to the long Robe, as are found in England: which excesse springs from the multitude of Pedants that reign among us; who, like Flies, blow one another in such quantities, over the Nation, as they doe not onely supplant those of their owne Calling (which is it selfe were mischiefe enough) but infect all Government. Their Scholars, if they arrive to any maturity, at length turne Academicks, whose Cloystered and Monkish Learning is by Statesmen looked upon as resembling dead Honey, which is stale, course and lesse usefull, none being pure and Virginall, but what is sucked from every Flower, that may be found in the wilde fielde of a ge­nerall Commerce. For though out of the huge heap of University-men Providence hath snatched such choice Brands, as are able to illuminate the world yet let these towring Eagles speak sincerely (who like the Soul of Learning appeare above that vast pile of Fathers, Schoolemen, Lin­guists, Critick's, &c. heaped up by the Court of Rome, for a Funerall to all farther enquiry after Truth) and they must tell you, that the least part of this [Page 113] excellency came from their Mother: The Tongues being at the best but the Crac­kers of Knowledge: the Kernell remaining uselesse, if not bitter and loathsome, till picked & dressed by Employment & Experience. Nor can this be admired by such as consider the practise of ordinary Tutors, who throw to their Pupils the dry Bones, and not the Marrow of Erudi­tion: By which more time is often con­sumed in the setting out, than a wise man perhaps would have thought well spent in the whole Journey.

74. This is not said to bring any water towards the clensing of their hands, who either have or doe intend to imbrue them in the Sacrilegious Spoiles of Colledges, to the utter discouragement of all future Charity; I wish them rather cut off: For though thousands are found to bury their Talents in the ocean of Controversies, and an implicit adhering to the writings of the Ancients (who might possibly erre out of no lesse policy, than the Church of Rome hath since maintained them) yet all ages do afford some that scorne to be tied up to Patternes. but inrich the world with such new Inventions, as may not onely [Page 114] expiate for the Charge, but the Ignorance of all Foundations.

75. Thus I have shewn, that the Turk's want of knowledg in our Learning or Religion, leaves him neither so Imprudent or Wicked, but that he is able to promote his owne Interest, and willing to make his Subjects so far happy, as may suit with an Absolute power.

MACHIAVELL is branded by all, neither can any absolve him quite from Blame: Yet, considering he was not onely an Ita­lian, but a Courtier, few can doe lesse than admire his bad for­tune to see one man inherit, in particular, the masse of Reproaches, due to all Princes [Page 122] and Statesmen in generall; so far as to style, in way of Contempt, such Machiavellians, who in a truer sense might be termed Followers of Charles the fifth, Lewis the eleventh, or Henry the seventh. By this, embracing the bare Apparitions of Vertue and Vice, without observing the true Substance, which they quite let passe; marking for Blemishes in precedent times, what Historians note for Prudence, if not Beauty in ours: So as he that impar­tially examines the lives of those for­merly named (who are yet no Prodi­gies in the Nature of Government) may find more Evill, than can be de­duced out of this man's Scaenes, or (for ought we know) the worst of his Thoughts: Yet they have Wisdome inscri­bed on their Tombs, by the Penners and Readers of their Stories, in which they lie quiet under the favour of some ele­gant Apologie, hitherto denyed to Ma­chiavell by ignorant and ungratefull Posterity.

He was Secretary to the State of Flor­rence, of which he hath left an incom­parable [Page 123] History, with other Bookes so full of Truth, Learning and Experience, that the hand of Detraction hath not been able to asperse them; onely it endeavours to attach some stragling expressions in a small Pamphlet, called His Prince, which are with farre lesse Charity remembred, than so many larger and better pieces forgot­ten.

That he was imployed in honoura­ble Embassies, is manifested from Story; And what umbragious and false Posi­tions Embassadors Professions oblige them to, the Transactions of all States abundantly declare: For, as the Ita­lian saith, The best of Women with their Pettyacoats devest their Modesty, to ren­der themselves more gratefull to their Hus­bands Embraces; So Publique Mi­nisters can hardly pay the endeavours they owe to their Countrey, without exchanging for worldly Policy a great part of that Candor which should be current in the more sacred Commerce of honest and religious men. Nor can any expect lesse hope [Page 124] of forgivenesse in relation to such as by these oblique meanes advance the preservation of God's people, then the Midwives of Egypt may be supposed to have had, who purchased themselves Houses by such uncertain Protestations, as, if extended on the Rack of a nice Scrutiny, could not choose but con­fesse, and appeare to all, little bet­ter than Lies. Few humane actions can be separated from the drosse of Deceit; onely such are of best esteeme, as carry the greatest mixture of Cha­rity; which makes me humbly con­ceive, this learned man deserves lesse censure: since such Princes onely as Jerchoam (whose Interest is alwaies to damnifie others in order to their owne preservation) and not their Instru­ments, may justly be said to cause Israel to sin.

His was no new Designe, but in all ages projected by the most faithfull Historians, who make it their businesse to personate and represent the beha­viours of Princes, though never so un­decent; and did ever purchase the more [Page 125] applause, according to the greater or lesse faculty they had to doe it to the life. Neither can the strictest Religion condemne the Speculation of ill, without betraying her Professors, if not her selfe: For with what vast disadvan­tage should a good David cope with a son of Belial, were there not pru­dent Hushai's to countermiae the In­sidies of wicked Ahitophels, and to learn men in power the art to catch their wily Neighbours in their owne Traps? Nor doe we finde his Dire­ctions shun'd in a lesse publick Com­merce than that of Princes, since it lies not out of the way of Instance to prove, some sharpe inveyers against Machiavell have attained to Church-Preferments, under the favour of worse or the same Principles, Alexander the sixt ascended to the Papacy.

Do any lay obscenity to the charge of Albertus, or is he not rather stiled the Great, for having so plainly set open the Closet of Nature? If any sort of men have reason to tax this Author, they are onely Kings and [Page 126] Persons in power: For as it is the Cu­stome of light women, imperiously to blame all broad expressions of what they captivate their Servants affecti­ons by; so Statesmen may with more shew of Justice, complaine of the pub­lication of such Axiomes, that being undiscovered, their use might be with more secrecy and successe.

Neither doth any greater Reproach redound to him from such as pervert them to the prejudice of others, than to a Fencer, if his Scholars make use of his skill in the destruction of their Friends: It being only his aime to teach them how to guard themselves, and re­sist other that shall, contrary to the Laws of God, Nature, and Probity, endeavour to assault them.

Ignorance and lack of Experience in the Customes of other Nations are the Parents of these spurious Censures; for had they been where he writ, these Documents would be no more admired, than the most monstrous of those Chinnes we observe in En­gland, are, in comparison of some [Page 127] to be found at the feet of the Alps.

Neither will a small abatement ap­peare in his Charge, if the dayes he li­ved in be seriously considered. His misfortune was, to be contemporary with Pope Alexander the sixt, and of intimate acquaintance with his Son Caesar Borgia: And what these were, is sufficiently apparent to men versed in Story: a study such proclaime them­selves ignorant of, that can so bitterly exclaim upon Machiavell: For were they conversant with the procedures of Superlative Powers, his Rules would seeme rather impertinent, and below the practice of Princes, than to deserve such severe Reproofes; the sting of which lies in their owne ignorance, not the more usefull Knowledge, they condemn.

No Age abounded more with Action, or shewed the instability of worldly Honours plainer than that he writ in: Therefore from a man whol­ly conversant in Court-employments (where it is thought a Lunacy to look [Page 128] beyond the second Causes, or to act upon the [...]edit of any higher Providence than their owne) worse things in rea­son might be expected, than his, which are really no other than the History of wise Impieties, long before legible, and since imprinted with new Additions in the hearts of every ambitious Preten­der; yet He undergoes a Censure equall with those that commit farre greater wickednesse, than his or any Pen else is able to expresse.

Divers Estates, in Italy, did in his time desire, or actually change their Lords: A junctore opportune to teach nothing so naturally, nor re­quire any thing more necessary than Aphorismes of Policy. For Naples was torne ont of the house of Aujon, by Ferdinand, and the people opprest under Father and Son. Lodowic took the Dukedome of Millan from young Galeas, with the like treachery as Francis Sforza, Father to Galeas, had done from the Dukes of Orleans.

He saw the Descent of the French into Italy winked at by Pope Alexan­der [Page 129] the fixt, in expectation of raising an House for his Son Caesar, out of the gleanings of the French Kings Conquest; In which he prayed with­out his Beads, being so farre out, in the account, as that after Charles had got a large share in Italy (through the mediation of the Jealousie of Princes, no lesse than the Discontent of the Peo­ple, arising from the uneasy posture they lay in, so as all Changes were considered with delight) he entred Rome, forced His Holinesse into St. Angelo, from whence, after some time, he came out swearing to such Capitulations, as the victorious King was pleased to profer him: And though at his reception, the French King kissed his foot, yet he durst not trust to his single Infallibility, but took his Son Caesaer for an Hostage; and to hide it from the Envy of other Catholick Princes, he covered his de­tention with the title of an Embassie, still to reside neere him in token of Amity. But, not long after, Caesar procuring an Escape, his Father, con­trary [Page 130] to his Oath, contracted a League against the French; so much to the preju­dice of that Kingdomes affaires, as it may not onely excuse Machiavell, but all writers of Politicks, if they la­bour to abate the faith of Princes, in relation to the strictest Stipulations made with Neighbours, found seldome observed, but broken as oft as kept by absolute Powers, to the irreparable losse of the weaker Party: Whereas an Errour in private Persons may be expunged by an after-Game, or hel­ped by complaint, &c. Remedies too weake to cure the Wounds of Princes, who in such cases are saved onely by their unbeliefe, and seldome perish, but through unadvised confidence, in gi­ving too much credit to the Protesta­tions of lesse religious performers of Covenants; which rise and fall; not according to the more constant Stan­dard of Religion, but the varions suc­cesse of worldly occasions: And he that knowes not how rare a Commo­dity Probity is, in the Market of Prin­ces, is no fit Reader, much lesse a [Page 131] competent Judge of Machiavell.

Leagues, Truces, Compacts, and Peace, are become so crack'd and in­valid, through a dayly miscarriage in performance, as they serve for little better use, then to buy in smaller Territo­ries, such as Loraine and the lesser Cities and Principalities in Italy and Germany, that have little else to trust to, but the promises of Pro­tection they receive from more Potent Monarchs, which they know would de­voure them, but out of dread of each o­ther: Therefore bound by the strongest reason of State, to balance them upon the accesse or desertion of every fortune good or bad.

Which makes Oaths among States­men, upon a true survey, to signifie nothing; at best, more danger than profit: Binding onely such, as, in relation to Impotency or Honesty, stand in least need; And becoming, like Juglers Knots, no waies astrictive to the more Potent, who are ever able to elude them by slights, or break them by power. Now since Italy, for whose [Page 132] Meridian he calculated his Advise's, consists, for the most part, of weak pieces, it shewes him more excusable, if not commendable, in fitting them so accurately to their practice and con­veniency. And till all Kings agree (which is never to be expected) to keep their Stipulations and Covenants, you cannot thinke it reasonable that a Subject to the Duke of Florence should have advised his Patron to be­gin; so contrary to the examples of those times, as it was knowne, the Pope did then contract an Amity with the Grand Seignior, which, in Charity, may bee thought he meant not to observe, though for his sake, he suf­fered himselfe to be hired to poyson his Brother (fled into Christendome for feare of tasting the fate of the rest, after his Father's death) and might have been of great advantage to any. other that had designed to abate the Ottoman Empire: Now after the breach of Faith, so con­trary to the promise made to this poor Infidel, at his being put into his hands: and his Holinesse's owne interest, in [Page 133] case the Tunke had envaded Europe, it cannot be more passion than discretion, to condemne Machiavel for his seasona­ble Advice in relation to the Oaths of Princes.

After all this, he saw Charles the French King dose Italy, with the like facility he had gained it, all the ad­vantages he might have made being snatched from between his legs, by the Catholick King. And the Pope and his Son, by mistake, poysoned with the same Bottle of Wine, prepa­red by themselves for others; by which the Father was taken away pre­sently, but the Son, fortified with Youth and Antidotes, had leisure to live and see, what he had gotten, torn out of his possession, and himselfe for­ced to fly to his Father-in-law, the King of Navarre, in whose service he was mur­der'd.

It were heartily to be wished, that unlawfull practises were onely vendible in Italy, and not the traffick of all the Courts in the known world: where the marks, the Text hath set upon Jero­boam, [Page 134] who (according to the Dialect of England, for I finde it not so else­where) may be styled, The Machiavel of the Jewes, cannot scare Princes out of the same path: For what King hath failed to set up altars at Bethel and Dan, when their power is in danger, by the peoples going to Jerusalem? When Saul was but a Subject, he sought to the Prophet for his Fathers Asses, but after his assum­ption to the Throne, a Witch is consulted, about the successe of a Battell. Christ saith, Not many great, &c. are called: Men's out-sides, at Court, are soft, but their hearts (within) seared and hard.

Pride is the roote of all Evill; which Princes do not onely foster in themselves, but water by preferments in all others they find able to promote the ends of it: whose effects cannot be comprized in a narrower circle, than the whole Masse of Impieties, Ambition is able to commit: That prompted Phocas to kill his Master the Emperour; Caesar to ruine the most glorious Republique ever the Sun saw; It teacheth Children to pull undecently the Crownes from their Fathers Heads; it is this that fills Hell with Soules, Hea­ven [Page 135] with Complaints, and the Earth with Bloud; It made Charles the fifth, to arme himselfe against him, be believed, if he believed any thing, to be the Vicar of our Saviour, and would have led him in tri­umph with Francis the French King, made his Prisoner the same yeare by a like fate of War: Neither did Philip the second do lesse then mingle the blood of his then onely Son Charles, with the great quan­tity he spilt upon the face of Europe; yet his thirst unsatisfied, he set a new world abroach in America, which he let run, till it was as empty of people, as himselfe of Pitty. Are not the Heads of Nations pre­sented by Historians, like that of the Bap­tist in Chargers of blood? Nay what are Chronicles lesse than Registers of Murders & projects to bring thē about, to the best advantage of ambitious Pretenders? Yet none are so severely blamed that writ thē.

I would not be so far mistaken, as to be thought to apologize for tyrannicall Principles and practices, knowing they render both Doers and Sufferers misera­ble: my aim being onely to prove; that if Machiavell stood legally indicted, he could, not be condemned by those at the [Page 136] Helme in any State, who in all ages were his Peeres, & could not therefore in equi­ty take up a stone against him. Bad advice, without Execution, hurts onely the Giver: Besides, I cannot believe, the generality of those that cry out upon him, in publi­que, ever saw or read his Writings, but take their Clamour upon trust, as they do against Julian, stiled the Apostate, how tru­ly, I leave to such as are better able to judge, than thousands of men so impudent as to extend incomparable Wits upon the erring Rack of Common Fame, in imi­tation of their ignorant' Ancestors, who looked upon Mathematitians as Conju­rers; though Wisdome hath justified these her Children so farre, as to informe the world, that no Learning is a greater ene­my to Falshood then theirs.

Yet Machiavell is so modest as to ask, Who had not rather be Titus then Nero? But to him that will be a Tyrant, he pro­poseth a way least prejudiciall to his tem­porall Estate: As if he should say, Thou art already at defiance with Heaven, there­fore to preserve thee in an earthly pow­er, no mean is left but to be perfectly wicked, a task not higherto performed, no not by the worst of Usurpers; it being as [Page 137] far beyond example, that any Tyrant hath done all the mischiefe requisite to his own and Childrens safety, as that the best of Kings have, in any age, put in execution all the good. Now of the first he proposeth Caesar Borgia, for the most absolute pat­tern, who used all Artifices to removeevery impediment standing between him and his desires, but his owne being sick at the time of his Fathe'rs death, which perplex­ed his affaires so, as he could not bring in a Pope of his owne Faction; for want of which; his so well-built Designes / as he fond­ly supposed) fell to the ground, as most of their do, that prosecute Empires by obli­que meanes; into whose lap Divine Justice not seldome throwes Destruction, or some louder Discontents, that over-vote the pleasure, Ambition takes in the accom­plishment of her ends.

But since it is sometime the will of God (for Reasons best knowne to himselfe) to give a happy successe to bad meanes wise­ly contrived, why should this Florentine be so bitterly inveyed against, who cannot be denyed but to have had at least as ver­tuous Principles, for a Member of the Ro­man Church, as Alexander the sixt, that [Page 138] was Head of it? with whom all Impieties were as familiaras the aire he breathed in, so farre, that it could not be so well gues­sed, when he spake true or false, as by the abundance of Oaths he used when he meant to deceive.

Worldly Wisdome is recommended to us in the person of the unjust Steward; &, I pray, what doth Machiavell say more of Caesar Borgia, but that he was a perfect Tyrant? And if he presume so far on your (better supposed) Honesty, as to propose him for an Example, yet it is still of Evill; and what fitter pattern can there be for an Usurper, than one of his owne Coat.

Neither are the Rules he layes down, waved by the best of men if wise; for who executes not ingratefull actions, by Depu­ties, acceptable in Person? And all these his Documents he gives onely to a Prince; for had he assigned this practise to a Son, or any else circumscribed in a narrower roome than a Kingdome, he might be more justly condemned: But undertaking to make a Grammar for the right understan­ding the Dialect of Government, why is he blamed for setting downe the most Generall Rules, and such as all Statesmen make use of, either to benefit themselves [Page 139] or hurt others? That they make no consci­ence of falsehood, is manifest by Lewis the eleventh, that learned Father in King-craft who pronoūced him ignorāt of the way to live, that knew not how neatly to deceive.

That Breach of Faith in private Persons, is not only destructive to wel-being but also damnable, he cannot deny: but Princes pre­tend larger Charters in relation to a more universall Cōmerce; which they extend to Embassadors, & Ministers of State; as coun­ting all things honourable that are safe: & if this be an Evill, it is the Kings, and no way curable, but by the King of Heaven.

To conclude, a Body Politick is like that of a Man, which when it is alto­gether, shewes outwardly a beautifull and comely sight; but search into the Entralls from whence the true Nourishment pro­ceeds, and little is to be found but Blood, Filth and Stench: The truth is, Machiavell is observed to have raked deeper in this, than his Predecessors, which makes him smell, as he doth, in the nostrills of the nice and ignorant; whereas those of more Prudence and Experience, know it is the most naturall savour of the Court, especi­ally where the Prince is of the first Head; of which, such as come in by Succession may abate much.

WIthin an Age or two, some­times more, sometimes lesse, according as the World is enclined to Hap­pinesse or Infelicity there hath still risen up some Ambitious Pretender or other, that hath laboured to build himselfe a Name by the effusion of humane Blood: And these offering fine subjects for Discourse and Romances, are by the Antients stiled Heroe's, by the Moderns, Conque­rours, and men of high spirits. The first of these we hear of, is Nimrod, branded by God himselfe; To him Alexander, Caesar, and innumerable others succeeded, who for the most part stand highly regi­stred [Page 141] in Historicall C [...]enders, because they afford good Pens an easie way to render themselves immortall by a neat ex­pression of their Butcheries; when indeed they both deserve rather the curse of Man­kinde, the one for doing, the other for re­commending to Posterity such cruell ex­amples, without giving them the true name of wol-fish Ambition which all merit, who infest others Territories out of no more pious reason than Augmentation of Empire. The principall Errand, however palliated (to purchase Partakers) with more plausible and gilded Mottos in their Flags, which they hold out to the People. And I believe, if God had continued the King of Sweden in life and successe, he had gone as high in Blood, and as deepe in Devastation, as his Ancestors and Goths did in Italy, where they ruined such Mo­numents, as Time could not have, yet de­molished, but that she received assistance from their barbarous hands. And now I have set him under his na­turall colours, I am bold to maintain, that he that looks to the end of his Prospe­ctive, shall see his Actions reach beyond the Darings of all (in that kind) that ever [Page 142] went before him [...] may appeare by these Circumstances.

1. He did not fall on men drowned in sloth & Luxury, but on a Prince whose Prudence was lately wakened with the losse of a Crown & his Peoples valour new whetted by regai­ning it: Being so far from wanting all neces­saries for War, that, besides new ones of his own, he was Master of all such Magazines, as were provided by the Elector and his party: So as it may with reason be be­lieved, that if the Swede's little finger had been in the endeavour to lessen the Au­strian Family, when the Palsgrave put in his hand, the King, long before his death, had possessed the Emperiall Throne.

No party (in any extant Relation I have seen) is heard to call him in: All the Forces he had, or could raise, appearing to the world as inconsiderable; till he had shew­ed them such a Miracle, as a puissant Army upon one Horse. After whom they ran to gather up the Spoile, who, till then, had their heels shackled with Caesar's Successes.

3. The Duke of Saxony, the most potent Prince of the Protestant party, had no stro­ger Title to his Estate, than what he derived frō Caesars power who had placed him ther for the like fault, in his Elder Branch (which [Page 143] yet remain'd in being to claim his right) he must have fallen into, had he yeilded suc­cour or assistance to the Swedish Crown.

4. He had seen the King of Denmark co­ming on the like errand, bassled; A Prince inferiour to him in little but Valour and Temperance; having the Sound at com­mand, not to be over-matched with any advantages the Swede could properly have called his own.

5 The jealous hatred, this and all other Nations have to these Northern people, as desirous by nature to better their Heaven, with an incroachment upon Neigbours, that live under a more auspicious Sun.

6. The new Protests of Fealty made by the Princes & Hans Towns to the Austrian Family, procured by his late Victories; the terror of which had so cooled the zeal of the people, and evaporated the heat they formerly were in to regain their Liberty.

7. The assurance he had, that James of England, who refused to heare his owne Honour and the cries of his Children, would never listen to the voice of a Stran­ger, that had no better Cards to shew for his future Successe, than Valour and good Conduct, in which the old man had as little Faith as Knowledge.

[Page 144] 8. The Hollanders, his most conside­rable Friends could not help him, but by way of Diversion; being far off both in respect of distance and quality of their Power; the States chiefe strength lying in Ships, no waies serviceable to the Swede in his Inland expeditions: And to counter­poise this, as if Fate had renounced all assi­stance but his owne, the Duke of Lorain had cast himselfe blindfold into the Arms of the Spaniard; with whom was as madly joyned the French Kings Brother, both in Alliance and Person at that time very considerable, in regard of the known weaknesse of the K. of France his body, & the surmises of his Sterility, thought to be supplyed by the Cardinall's industry.

9. He could not expect such cordiall help from France, as a naturall Prince of Germany; because upon successe he was ready to assume the Title of Emperour to himself; the onely baite likely to draw in the most Christian King: Neither could that Nation be assured, that, his ends at­tained in Germany, he might not be prom­pted by his good fortune to invade them; Ambition swallowing all opportunities of gaining, without the tast of any former [Page 145] obligations. And for the French King's be­ing chosen by the Reformed Princes Head of the Vnion; He knew that King looked upon it, rathers as a scorne put upon James of England, for his neglect, than as an ho­nour done to himselfe; the Germans being wholly compelled to it by necessity, in that juncture of occasions.

10. For Money, accounted by all the onely Oyle, able to make the Engines of War move, he could not have much, be­ing numbred among the poorest Kings in Europe. And to make this defect the more impossible to be dispensed with, he knew the Emperour like a Colossus, had not one­ly a leg of Iron in Germany, but one of Gold in Spain to assist it upon the least offer of any motion to offend him.

11. The best he could expect at first (till Successe had made him formidable) from the Landgrave Van Hess, Witenberg & the rest of the meaner Princes, was a modest Neutrality: Or if they were so mad as to rush themselves into a sudden declaration for him, there was a large compensation made to the other side, by the unseigned assistance of the Duke of Bavaria, who had his affection newly purchased by the [Page 146] rich donative of the Palatinate, together with the principall Lay. Electorate; which could hold no longer good, than the Emperour was maintained in a Superlative power,

12. It is true, that Wallestin and the Emperours Veteran Militia had parted from the last Action with some discontent: But this is so ordinary at the Disbanding of Armies, when there is no farther use of them, that it could not infuse so deaf an ill Spirit into the generality of the Souldiery, but that the sound of the next Advance money would soon cast it out: And, one to command in chiefe was not hard to be found, where the late Combustions had created so large a choice.

Had he been beaten, or sneaked out of the Action, as Denmark did, such Reasons might have been upbraided to him, as rashly neglected: But since he was able to breake through them all, they multiply the weight of stronger of his owne, which led him on against these; not to be found but in his owne Head, and the confidence he had of his Con­duct & Valour; doing many things where­in [Page 147] appeared a Hand more powerfull than Fortune's; who was not able to make her selfe Mistresse of his Sword, but by ta­king away his Life: And that done, Victo­ry had been so much his that it could not be denyed to his dead carcase.

If the strength of the Enemy adds to the Conquest: who could cope with a stronger, & upon more disadvantages? so as who ever reades the Advisoes of those times, shall finde that the King of Sweden made, not onely Rome, but Constantinople, to tremble; the Turke standing in such ad­miration of his Valour, that he lost his activity, and did not onely forbeare to make in-rodes into Germany, which upon lesse occasions he used to doe; But gave off all thoughts of offending others, as if he feared he should have worke enough to defend himselfe.

And had the Swedish Sword made as deepe impressions in his Empire, as it left in the Germane, they would have been loo­ked upon as Miracles; And, instead of Antichrist (which by reason of his suc­cesse, some Catholiques fondly call'd him) he would have been styled, The Champion of the Gospell.

[Page 148] All the advantage I can find the King had, out of himselfe, was the Emperour's Ignorance of that Common Lesson, so of­ten repeated to the Prejudice of the wi­sest Princes; That Slighted parties are fol­lowed with the greatest traine of inconveni­ences, in relation to such as despise them.

Now if men esteem of Soldiers, by the quantity of Blood and Land they have wasted, King Philip the second of Spaine, will out-goe them all, in his Conquest of Peru, and the rest of those weak people: But if Reason may be heard, the least part of Germany asketh more difficulty to re­duce it, than both the Indies, or all that Alexander and his like are able to boast of.

PISO a Noble-man borne, beloved of the People, drawn into the Action ra­ther out of the perswasion of others, than his owne affection, associated with the choisest Wits in the Roman Empire, fol­lowed by the bravest Spirits, and armed with pretences that were proof against all the darts Reason or Religion could cast at them; yet miscarried in the midst of these Advantages, falling soone after in­to the same Grave, he had most justly measured out for Nero,

The foundation of whose Ruine was laid by Vindex, that had no stronger ma­terials to work his destruction, than what he hammered out of his owne invention, & the advantage he took from the love of a broken Legion, no way considerable in [Page 150] respect of the rest of the Princes Forces, that stood at this time firme to him, hav­ing had their affections newly warmed by divers Largesses and a dayly Impunity; strōger engagemēts in such corrupt times, than all the vertue & piety incidēt to flesh.

It's true, Vindex never lived to see the effect of his brave attempt, as the most stately Fabricks are cōmonly least enjoy­ed by those that build them: Yet the Rea­sons why his beginnings did succeed, ra­ther than Piso's, may be some of these.

1 Of which the first lies hid in the dark Book of Fatality, where all things are kept from perishing till they are arrived at the utmost period Providence hath set them; which is for that time as constant in the preservation of the Instruments of her wrath, as the Dispensers of her Clemēcy: But whē the criticall minute, appointed for their destruction, is come, they lie levell with their feet, whose hands before were not able to reach them

2. The manner of Piso's attempt, which was to assasinate Nero: An endeavour no lesse indecent for men of Honour, than unproper for a Tyrant; who as he is Enemy to all, so ought he to perish by the hands of all; [Page 151] which, by a Clandestine dispatch, had not only lost the pleasure, but the example of their Revenge. Neither was it in any de­gree of possibility likely to be concealed; & therefore the harder to succeed, having been communicated to so many, and of so different tempers, who out of hatred to others or love to themselves, could not choose but reveale it.

3. As the body of Man, be it never so sound, is maintained in being by con­tention of humors, the bloud flying to the heart upon any sudden assault: But if a Bruise be made in a remote place, it falls not out so, but affords the virulent matter leisure togather. Thus are bad Princes with more ease and safety destroyed by a remote and open hostility, than a sudden and private attempt: For, neere, men see dayly so many effects of their cruelty, that they are afraid, studying more their own safety than the freedome of the Com­mon wealth.

Besides the familiarity with Tyranny makes it so domesticall, that those within the Verge of the Court know not well how to live without it: Therefore they must be tender of his preservation, to maintain [Page 152] their own power, having rendred them­selves either actively or passively as odious to the people as their Master.

4. As any thing that ministers occasion of discourse, the farther it extends, the more sound it makes; and he that gathe­reth Snow, hath a Ball proportionable to the distance he rolls it in: So those that cry out a farr off, upon the abuses of the Court, doe not onely draw attention from some about them, but tickle the eares, and stir up the Spirits of all such as have felt, or do feare the weight of Oppression. Nay, such persons themselves, as at a neerer distance, would, out of hope or feare, labour to quench it, will, a great way off, look upon a combustion, with delight: Novelty being of that nature (especially following things ill) that it raiseth more expectation of good, than it can destroy.

5. Open force doth assure the Malecon­tents, that there is pretence made of no more than what is cordially intended; to which the soft whispers of a few confederates cannot enough perswade: It being the ordinary practice of tyrannicall Governours, by such instruments to en­trap others for whose lives and estates [Page 153] they long. But in this case, Report, that re­presents nothing in its due proportion, in­stead of the danger that is, musters up all that may be: And in this the concerned Tyrant seconds her; who looking through the false Spectacles of guilt & feare, reads his fortune worse, than possibly it is writ­ten, and above prevention; so farre, as though Hope (the last friend in such ad­versities) cannot quite be shook off, she fixeth upon lower objects, than the con­tinuance of his former power. This flatte­red Nero, that though they drave him out of Rome, yet for pity, or to satisfie his Par­ty, they might be drawn to leave him Egypt quiet: As foolish an opinion in him, as it had been madnesse in them, to think any power meet to be left in the hands of an exafperated Prince; whose Revenge cannot be buried but in his grave, especially if it respects his Subjects: For though himselfe might be of a nature to forgive it, those a­bout him cannot, but will be ready to in­cite him to take it upon all occasions.

6. Where there are many that conspire, the apprehension of any one will soone detect the rest; whereas the like resolution taken by a single person, and not commu­nicated, [Page 154] seldome failes, being secure from all feare, and hastened by no acci­dent but what opportunity presents.

7. Ill Counsell is rather to be hearkened unto, than none at all; there being a possi­bility to mend it with better: whereas a dull suspension looseth time, a thing it reco­verable; and doth not only assure the Adversaries, but disheartens Friends, giv­ing them leisure to listen to the free offers of the contrary Party.

It may be observed in the fall of Nero, that the meanest Conspiracy is not to be slighted. For in a crazed Common wealth, the least jangling will bring the multitude about the eares of their Governour; who, having offended all, knowes not whom to trust, that hath any power with the people: And this perceived by his own; they desert him, or by his destruction la­bour to purchase their particular safety: For what hope can another have in him, that distrusts himselfe?

He that hath lost the love of his people, cannot be certain of his present safety or moderate ruine when it comes; for the most part sudden in regard of his owne know­ledge, though presaged and wished by all the world besides. [Page 155] No prudence can maintaine a Tyrant long in power: for though he may divert the people from making inspection into his disposition, by exposing his Agents to their mercy; yet at last the succession of the same abuses will direct them to the true cause; which being once discovered to lye in his Nature, nothing he doth shall please, but he suspected for more evill, than it can in probability produce: The worlds Opi­nion exercising no lesse authority over Kings, than meaner men. Besides, the deli­vering up men in Authority to the rage of the People, like letting of Blood, may stop the progresse of a present Fever, but much weakens the power of the Prince, to resist a future distemper.

After the disorders of a Tyrant are laid before the eyes of the people, it turnes thousands his enemies in an instant, that out of Custome or Conscience prayed for him the day before. Who are more solici­tous to advance his destruction, than care­full to choose a Successour that might be fit to govern. Their Discretion extending no farther than their Nourishment, which they only receive frō hand to mouth. Ther­fore all the use that can be made of this [Page 156] popular Monster is, during their first heat: For, their expectations deloded (being incapable of honour or reward) they are ready, with the Dog, to lick up the same Nero they had vomited out. And, that it is easier to expell a Tyrant, than to finde a Prince in all points worthy to succeed, appeared by Galba: And by Otho we find, when the multitude are up in Swarmes, they care not, what Bush they light on.

If Seneca had got the Emperiall Dia­dem from under Piso, it is uncertain, whe­ther he had been able to have kept it: Ver­tue having shewed her selfe as great an e­nemy to a fresh Family as Vice, to whom Cruelty is for the most part more necessa­ry than Clemency, especially towards the Nobility, who are observed to carry the most naturall affection to the old line, that first wound them up to honour.

I would be loath to blame Seneca wrong­fully, though the immense Treasure he left behind him doth, not onely, by con­sequence, accuse him of too much Cove­tonsnesse, as some Authors are bold to lay Ambition to his charge; which the worse became him, because unpossible to be sa­tisfied but at the cost of his Maker. But [Page 157] admit this Stoick in outward Profession, though an Epicure in his Gardens, &c. to be as good as he desired to be thought, yet if he had not restored to the Romans their lost liberty, but sought to establish the Government in his owne house, he had onely imitated their Charity, that take a Slave out of one cruell Family to put him into another, that might in a smal time prove as bad: or if he had gover­ned moderately all his life, it had been like the good day in a Feaver, which is so short and uncertaine, that it takes away all tast of Ease and Delight, &c.

THere is nothing, Idlenesse and Peace makes not worse, La­bour and Exercise better: The Tree that stands in the Wea­ther, roots best, and deepest; The running Water, and Aire that is agitated, are most wholsome and sweet. The Cause of this may be deduced from Gods eternall De­cree, That nothing in Nature should re­main idle and without motion: This also extends to the Children of Grace, who goe more nimbly about the works of their heavenly Calling, being driven by the stormes of Persecution, than when they have nothing but the smooth voice of Pro­sperity to allure and perswade them. The Martyrs professed Christ more boldly, amidst the flames of the hottest Persecu­tions, than we dare do in the Sunshine of the Gospell.

[Page 259] God never made a larger promise of his continuing Truth in any place, than to the Nation of the Jewes: Yet how of­ten do we find it buried in the rubbish of Errors and Impiety? Their Kings and Priests either teaching, or at least tolera­ting Idolatry: The Church being driven into so dark and narrow a corner, as the Prophet Elias could not discover a righ­teous man: Neither was Jerusalem in better plight, which had the Temple, and in that the Oracles of God, in possession. For if it did scape profanation during the worser dayes of Solomon his son Rehoboam saw it plundered, and in most of his succes­sors raignes it lay neglected or misimploi­ed. So that if a stranger, led by the glorious title the Jewes had, to be the people of God, should have conformed himselfe to their worship, he had scarce mended his markt, though he were before never so great an Idolater. Yet God never gave a larger Charter to any Church; part of it being con­tained in these words, I have hallowed this House which thou hast built, to put my name there for ever. This proves Gods Promises conditionall, and that outward Felicity seldome accompanies inward Integrity; or [Page 160] if they have the luck to meet, they present­ly part; mens hearts being ordinarily to nar­row to entertain goodnesse and worldly pomp.

The Churches we read of in the New Testament, with whom the Holy Ghost was so familiar, as to direct particular Let­ters unto them, are not now to be found. Onely Rome brags, she remains the same in purity of Doctrine, though for Manners she is as corrupt as her elder Sister Sodome, so that if Italy be a Circle of Impiety, the Court of Rome is the Center. Yet these plead their Title with God himselfe, grounding it upon the tottering Foundation of worldly felicity: Forgetting that it is against the example of all times, that any Nation, much lesse a Church, should so long saile under the merry gale of earthly prosperity, & not long ere this discharge herselfe of that rich lading she was fraught with all, when she traded for Soules, under the Fathers of the Primitive times. There having been such a succession of imperious greatnesse in that Chaire, as Rome is now more like the proud & triumphant Chap­pel of Antichrist, than the poore and mili­tant Church of God. All the calamities that [Page 161] have of late fallen upon her, may be said to have dropt from her owne Ambition, in seeking to enlarge her power at the cost and prejudice of others, and therefore more naturally to be styled Punishments than Persecutions.

You cast your eyes on no Story where the villany of Popes is not at large disco­vered; who can then believe that the pure Spirit of God should indow with infallibi­lity of judgment Monsters so visibly cor­rupted? We finde, the Holy Ghost did under the Law hate and forbid all impu­rity though in meer outward Ceremony; how then should he under the brighter light of the Gospell, suffer himselfe to be poured out of one uncleane Vessell into another; beginning again with a Conjurer where he left with a Sodomite.

Yet they say, Rome is the true Church, out of which there is no Salvation: Not remem­bring that the holy Scripture, Charity and Reason tell us, Gods Church is as u­niversall as the Earth; and shall one day be gathered together under Christ the Head. Now in the meane time, that harmony of Opinions they pretend to, may be rather wished, than hoped for. In Pauls time [Page 162] some made conscience of eating things sa­crificed to Idols, others of Circumcision; yet he condemnes them not for schisma­ticall. And it is but a weak evasion to say, He bare with them in regard of the infan­cy of the Church: For in these dayes of knowledge she is as infantine in some places, as she was then: where he that taught had the strength of Miracles to justifie his Doctrine, which these want, and are driven to this shift in lieu of them, to cozen the people with such as are suppo­sititious Now if there be no salvation out of the Church of Rome, not to speak of our selves, &c. what Charity is it to think all the Water cast away, that is poured in Christs name, upon the faces of those Christians in Greece, Rushia, and remoter places, to which this Ages curiosity & co­vetousnesse hath taught thē the way? This makes me think there is no room for such monopolizing Opinions: But I leave this to Divines, returning to the Pope.

After the Piety of the first Bishops of Rome had purchased them Reputation, and that God had not onely opened the hearts of Potentates to receive the Gospell, but their hands to build and endow Churches: They [Page 163] being advanced first to the Dignity of Arch bishops, thence to Patriarchs, & so at last to the Papal Supremacy (a name deri­ved from Pater Patriarcharum, which for brevities sake was written Pa Pa) exchan­ged their Piety for Promotion. It being the Custome of fraile Humanity, to conclude goodnesse at the beginning of Felicity.

For taking the advantage of new kind­led Zeale, wisely observed by them to be the hottest, the Popes were able to lead King and People whither they pleased, & in the interim had the opportunity to proportion what power or riches they thought fit for themselves.

Now as Policy is not able to keep long the right way to Heaven, so at last it led them into a world of Impieties, by en­croaching, under pretence of Religion, up­on higher Jurisdiction and Power than could naturally belong to Subjects: which wanting strength of their own to main­tain, they sheltered them under the Dona­tion of such Princes, as had no better titles to their Crownes, than was derived from an Vsurpation over the weaknesse of those in former possession; glad of the Popes Protection, because they found the gene­rality [Page 164] of men, either out of Religion or Ignorance, made their estimate of the truth or falshood of the Titles, and lega­lity of the Claims of Princes, according as they were more or lesse current in the o­pinion of their Clergie, whose judgements depended wholly on the Bishop of Rome, who afforded his approbation to their il­legitimate Titles, out of no weaker Rea­son of State, than they at first desired it: Laying up with all diligence their Petitions and his Grants, to remain as Precedents for their posterite to be guided by: There­fore it is no wonder, why these Tyrants & Usurpers should strengthen the power of the Pope, since the foundation of their own was laid upon the exorbitant excesse of that of Rome: which is so improved, as the Emperour hath, for many ages, recei­ved his Crowne from their Successors, to whom his Predecessors had formerly gi­ven the Miter.

The cloud of Ignorance, that did then cover the face of the world, was a great help to keep their jugling undiscovered: For that little Learning extant in those times was wholly included in the Mona­sticall Clergie, (the Laity being intent up­upon [Page 165] nothing but Wars and Pleasure) so as they had opportunity to make all Books and Records speak in their favour; which being Manuscrips, & so but in few hands, it was no hard matter to corrupt them. Besides being prohibited Marriage, they did neither respect nor acknowledge o­ther Posterity or Alliance, than those to succeed in the same places, of whom they had so religious a care, as they thought none merited well of the Church, that did not leave them endowed with more Power and Immunities then they found them: Ma­king it an Article of the faith they owed to their Profession, to suppresse the Laity, & advance the Clergie: And if this was the End, they esteemed no Means ill, condu­cing to it.

Thus by Time, the Indulgency of good, and Necessity of wicked and illegitimate Princes, they freed their whole Society from the Jurisdiction of the temporall Magistrate, not suffering them to be liable to any punishments, but those eternall, & such as their own superiours shall think fit to lay upon them; seldome suitable to the fault, unlesse in case of Schisme from their generall Tenents: & in this their Jealousie, [Page 166] no lesse than prudence makes them very severe. Now having purcha­sed Ease, Honour, and Impunity, such as were Poore, Guilty, or Ambitious, besides Younger Brothers, and those in Debt, ente­red their Fellowship; which freed them from present want, and feare of punish­ment for former Offences, how capitall soever: And these being, for the most part, of the best naturall abilities soon learned the skill, so to work on the consciences of Dying people, and those affrighted with their sins, that the Church was left Heire of the best part of Christendome. And ta­king encouragement from the blinde Zeale then raigning, (which till Printing had opened a way to Knowledge, rendred all things possible unto them) they did not onely make use of such profitable Errors, as their fore fathers left them, but brought in new ones of their own contriving, gil­ding them with the spendid titles of things necessary & of religious use; Amongst, which were Images, brought in at first only to en­courage others to imitate their constancy, whom they saw painted, with the manner of Death they had been put to by the Persecuters of those Times: Of the Crosse, [Page 167] wore anciently only for a Cognisance, they have made a Tutelary God, looking no higher in their Extremities: The blessed Saints were scandalized with the Worship given to them & their Reliques: whom, in a full imitation of the Heathen, they made Protectors of their Cattell, and smaller Plea­sures, as Hawking, Hunting, &c. And be­cause the Bible did not, in their opinions, afford a store sufficient for all uses, they have added a number more, as may be found in the Legend.

To the Monks, and all sorts of Friars, the Popes have successively given immense Priviledges and Indulgences, wisely consi­dering, they gain them victories, without the Sword, & are a strong & faithfull Mi­litia, fed & paid by the respective Princes of Christendome, who, though they know they depend on a Forraigne Power, yet few dared to explode them: so sharp and terrible was their fear of the Knife, and more deeply wounding dart of Excommu­nication. And because, in case all Kings should have joyned, it might have gone hard with his Holinesse, be kept them em­ployed abroad at the Holy War, or at En­mity one with another, or at least at Unity with himselfe, by maintaining their usur­ped [Page 168] Titles, or dispēsing with their Incestu­ous or Adulterous Marriages. But finding, in these latter dayes, Knowledge hath ex­posed him to a Reformation, and that Prin­ces would no longer make the vindication of his Temporalities, or what, under the notion of Spirituals, he is pleased to call His, a matter of Religion: and not daring to alter any thing formerly admitted by his Predecessors, for fear of falling under this undeniable Conclusion, That he which hath erred in one thing, may in more: He most politickly call'd in the Inquisition, which turneth no less to the profit of the Secular Prince (who hath all he dislikes condemned by an Authority uncapable as well of Envy as Revenge) than the Preservation of the Ecclesiasticks, and his Holinesse's power from falling under ordi­nary Dispute: which Policy he borrowed of his younger Brother Mahumet, whose errors remain to this day in Credit, because it is death to question the Truth of them.

No man can say the Pope imitates Peter, except in denying his Master; who follow­ing the example of Christ, did in humility wash his Companion's feet, which this doth in jest, during the holy Week, as they call it, but suffers his owne to be, in ear­nest, [Page 169] kiss'd by Kings & Emperours. It is true, he styles himselfe the Servant of Ser­vants, but is content to be worshipped un­der the title of Lord of Lords: Nay some of his Flatterers have given him the name of a God, yet with Paul & Barnabas, he doth not rend his Cloathes, saying, He is a man subject to infirmities, as others are; but ra­ther seekes to seem worthy of this Title, by proclaiming to the world, That he cannot erre, a power God hath wholly reserved to himselfe; or if communicated (which I will not now dispute) it is onely to the Church in generall, when, in his feare they shall meet to determine matters of Religi­on, Which is so contrary to the nature of his Greatnesse, that no sound is so terrible to him, as that of a General Council, a thing this Age cannot hope to see free & intire, by reason of the contrary Interests of Prin­ces, who, together with Religion, mingle their covetous and ambitious Pretences: For if such interruptions had not been, so undecent a proceeding should never have taken place, as was in the Council of Trent; where the Emperor suffered the Pope to be Party & Judge, & the Bishops berest of all power, either to propose or determin. Nor were the Plaintiffs admitted to more fa­vour [Page 170] or liberty of Disputation, than to re­main quiet, & heare themselves condem­ned; so as, in conclusion, though this Synod was desired only to abate the power & re­form the abuses of the Court of Rome, it was managed by them with so much Po­licy, that it did rather much strengthen & confirm the exorbitant power of that See.

The greatest things in dispute between Papist and Protestant, are matters concer­ning Profit or Honour, which may satisfy any not delighted with blindnesse, that they were brought in by the diligence of the Priests, taking advantage from the ig­norance of preceding Ages.

From all which I may conclude, that such amongst them as are wise, conversant in history, & acquainted with the present pra­ctise of the Court of Rome, are souly to be suspected of Atheisme: because Conscience can never be perswaded against a convin­cing experience: which is also made good by the irreligious Italians, from whom comes this Proverb. The neerer the Church, the farther from God: For such abhor Reli­gion, because they see the Pope makes but a politick robe of it, taking the liberty himselfe to put it on or off, as becomes his occasions.

IN the Negotiations of Cardinall Peron may be found a perfect Journall of so much of the Ele­ction of Leo the Eleventh, as was possible to bee knowne by one side; to which Dis­cours I shall refer all those that do believe the Pope can be the true Successor of Peter: It being incongruous both to Prudence & Religion, to imagine the Holy Ghost should mingle Interests with the ambitious ends of Princes, who shun no impious means, to make him succeed, that is thought the tru­est friend to their Occasions. I know it is not onely in the power, but the practise of God, to raise his ends out of ill means; Yet it were presumption in men to shape out his work, though he be able to fit our endeavours to his own Honour.

But the Court of Rome seeks to make the [Page 172] people believe, that, notwithstanding these Considerations, after the Masse of the Ho­lyGhost is said, he is as really present in the Conclave, as he was with the eleven Disci­ples, when they chose a Successor to Judas, who betrayed Christ. In which they ac­knowledge themselves either Atheists, or presumptuous fighters against God; For if the Choice be his, how dare they interpole their mediation, or hope the French or Spanish Factions can possibly prevail; one side ever interrupting because both cannot be pleased. They have of late been made, sometimes by the other which must conclude the Holy Spirit sub­servient to humane Endeavours, or no more friend to this Choice, than to that of the Grand Seignior.

Here you may see how they labour to hire or force the HolyGhost to fix upon sōe such subject, as may be most auspicious to the prevalent Party; who is invoked out of Ceremony, leaving the rest to be hewed out by themselves. Before these Monarchs grew so potent, the troubles in the Con­clave were rather more than lesse: For the Cardinalls made Elections so tedious by their towsing, that sometimes the Romans, [Page 173] sometimes other Princes, forced them to resolve. And to avoid such constraint, they did often pitch upon Impotent men, such as for Age or Weakness were not likely to hold out long (as this Leo, who died in few weks after his assumption) during whose time the Pretenders are at leisure to concoct their Designes better; which is ordinarily done by Bribes, or in case they prevaile not, by Poyson, nay the Devill is not left unsought to: So as Balzac, saith, None, on this side the Alpes, labour more to look well, than some of them, to seem-sickly and weake; hoping by that means to obtain the Chaire which is able, of a gouty Cardinall, to make a sound Pope.

In antient time the Bishops of Rome were chosen by the Parish Priests of that City; And how, since, Cardinals came in, is no more known, (though not antient) thā the date of many Novelties, that have most shamefully been imposed upō the Church: Yet to this day, no Ecclesiasticall Cardinall (for they have others) but retains among his titles, the name of one of the Parish Churches in Rome, though he be ordinarily called by his own name, or else some other Bishoprick or Dignity, he hath in Cōmendā. [Page 174] By the institutions of a former Pope, which for shame they dare not revoke, all his Actions that gets into the Chaire by Si­mony, are null: Now what are all these si­nister Endeavours, but so many severall sorts of Simony? If Simon Magus had at­tempted by Policy, mediation of Friends, or Flattery, to have obtained the Gift of the HolyGhost, should his fault have been lesse, or not rather greater; Money being the ri­chest offer he could make, and most sui­table to the Apostles wants, which he saw others, indued with the same Spirit, daily cast at their feet? And if this be granted, when had the Church a Head able to utter any thing but Falshoods, or Nullities; All Popes having, for many yeares, entered at one of these Gates? In Civil Kingdoms, the Crowne is to be obeyed without questio­ning how the Wearer came by it; but to tie the Ecclesiasticall power to these conditi­ons, were to binde the Holy Ghost to the Popes Chaire.

The Bishop of Rome layes an absolute claim to an unerring Spirit; but is not able to de­monstrate the time when he had it: If it were alwaies, the Errors found inherent in the persons were uncapable of blame or [Page 175] retraction. Yet out of this Cloud of uncer­tainety, say they, the Holy Ghost dictates onely to his Church, & such as deny it are Hereticks. If at any time he hath the Spirit of infallibility, it is, perhaps, at his first en­trance into the Chaire, as Saul had a grea­ter measure upon his new anointing, than in all his Raign besides; yet in the Election of this Leo the XI (of the House of Medici, and before his Assumption known by the Title of Cardinall of Florence) appeares no such matter, which would not have been omitted by the penner of the passages of their Conclave; being an eye witnesse & a Cardinall, who doth pride himselfe much in his fortune, & the policy both he & the French Party had used in his advance. But it may be, Paul the Fifth, who succeeded this Leo, had it, when he made so great a present to the Devill, as at once to excom­municate the whole State of Venice, with all the territories belonging unto it: But this was afterwards condemned by him­selfe as rash & inconsiderate, terms most unbefitting a thing done by God. And wise men may here justly take occasion to con­clude, that no Pope doth think, or ever thought, he had a power of not erring: For [Page 176] if such a Spirit were an usuall companion of that See, Paul the Fifth would have ex­pected the operation of it, and not have troubled a State to so little purpose, with­out the assistance at least of a Revelation.

He that desires to be informed of the Illnesse of Modern Popes, may be abundant­ly satisfied, if he Consult Historians, who are not dumb in declaring the faults of the Court of Rome. The truth is, were it not for the strict (or if you will, call them pious) Lives of a few melancholick Friars, it is impossible so much wickednesse should not be booted out of the world.

Yet the Court of Rome hath as strong Supporters as Policy is able to bring, though her truest friends are Ignorance, the Inquisition, and Interests of Princes: The first lies in every particular manto re­form, the second for the most part in the King of Spaine, the third onely in God.

AS some Diseases, and other Mulcts (but accidentall in the first result) become, after a small Succession, heredi­tary to a Family; So Opi­nions, if once inveterate, tender their Professours Ears, like those of the Adder, deaf to the wiser & more pro­bable Charmes of Reason. I come just now from talking with a Papist, and find him (though a Scholar) so wrapped up in the old rags of Tradition, and inspired with so strong an Implicit Faith, that I think it had been one of the nearest things to impossi­ble, for the Bishop of Rome to have lost so many, had he not fallen into such Errors as these.

1. The seeking to maintain a greater shew of Piety in the Church, than was suitable to humane Frailty, & the comforts of Life: The Friars Habit being no lesse nasty than [Page 178] unseemly, and therefore shunn'd by nicet Judgments & those of parts, not so capa­ble of temptation from any thing, as Plea­sure & Profit: Or if such Austerity was cal­led for, in relation to externall Zeal, (the parade of all Religions, and fit to be mu­stered up often in the eyes of the people) yet the generality might have been left to more decent Acoutrements, by which they had become sociable unto others, & not loathsome to themselves.

2. Though such Austerity was exacted from the Members, the Head, and capitall Clergie observed not the like: which ala­rum'd not onely their Maligners, but those of their owne Coat, whose Desert or For­tune had not raised them to the same Tran­scendency.

3. The admittance of Printing, unpossi­ble but to prove disadvantageous unto those, whose strongest evidence, for the maintenance of their Power, lay in the Ig­norance & Patience of the World, which this could not but be thought probable both to informe and disturb.

4. The suffering Nations to swell into such vast Bodies, as France, Spaine, &c. The most obtained under the Churches pre­tence, [Page 179] which in favour to one, and malice to others, did blast Princes titles by the thunders of Excommunication, and set the people at odds with their Naturall Sove­raigns. By which Exorbitances they taught the Germans and our Henry the eight to find out a Remedy by applying to this proud flesh the powder of Reformation; the strength of which made the same Zeal, that swell'd the Priests to this height, as ready to teare away the ground frō under them.

5. The mixing a desire of temporall power with what is purely spirituall, put such an allay upon their Sanctity, that it became lesse current, than otherwise it might have been, had they not used the Sword, which Peter only drew (& yet not without acheck) in his Master's cause, to purchase Prin­cipalities for their Children & Nephewes.

6. The falling into the common Error of weaker Princes, who, to palliate some extē ­porary mischiefe, do oftentime scontract an incurable inconvenience, as was done in the case of John Husse, & Hierom of Prague: in relation to whose proceedings the Fa­thers in the Councill of Basil enacted, That No Faith was to be kept with Hereticks. By which they have rendered themselves in­compatible [Page 180] with any other Tenents than their own; To whom they do by this al­most as much as confesse, that upon the accesse of a power sufficient, none are to expect milder conditions, than to lay their heads upon the Block, or cast their consci­ences at the Popes feet.

7. The irrepealable Authority given to the Decrees of all approved Synods, op­poseth the Custome of Nature, and course of all sublunary things, whicy are apt to change; no lesse than true reason of State, that abhors to be shackled by any severer restraint than she is able to cast off upon approach of a greater advantage: The dis­pensing with an unsociable Tenent being far lesse prejudiciall, than the continuance of it against the grain of the generality.

8. The Pope should have removed at least so many of the Hundred Greivances, presen­ted at the Diets, as he found all Estates cō ­curred in the dislike of: The charge and trouble incident to the Roman Religion afflicting mens temporalities as much al­most as their Falsehood could their Con­sciences: It being more Policy to part with things not absolutely necessary, willingly, than by constraint.

[Page 181] 9. The open partiality shewed in the af­fairs of divided Princes: By which the one side is made perpetually his enemy, & the friendship of the other no longer perma­nent, than it receives benefit; being wise e­nough to see, that the same Arts and Power that are able to help now, may, upon the recoil of Interest, be as apt to hurt: All strength conjuring up jealousie in Kings, that is not absolutely at their own dispose.

10. The ordinary & slight Provocations the Pope took to draw the dagger of Excom­munication: which acquainted Princes no lesse with the bluntnesse of his Weapons, than the keennesse of his Malice: By which they were taught to abate, so much as po­ssibly they could, the reach of his power, lest it should have increased to an univer­sall prejudice; nothing being more notori­ous than the Ambition of the Church, not possibly to be moderated, but by an abso­lute restraint, & an open discovery of the Arts used to twist the Interests of Christ with those purely their own: a medly of Colours apparent to judicious eyes: with which Religion was so dapled, that it was embraced by the most, rather out of ostē ­tation than love, or pure zeal, and so not likely to continue long.

[Page 182] 11. Had he turned the edge of his Ec­clesiasticall sword against Turks and Infi­dels, which he hath, since Gregory the great, chose rather to sheath in the bo­some of Christians (whose differences, espe­cially if they intrenched upon his Supre­macy, he fomented into flames) he might have inlarged the extent of his own juris­diction by a supply of new Proselytes, who are ever fonder of their Nurses, than those whose sharper experience of the Cove­rousnesse, and Ambition of the Church hath weaned from being so highly plea­sed with the Roman Gue-gaus. I confesse it unsuitable to his Interest, to suffer all or the major part of Christendome to fall under the jurisdiction of one person, for then his power would be eclipsed, as the Moon, in Opposition; or quite lost, as the Stars upon the approach of the Sun: which arraigns him of Indiscretion, for suffering the German Empire to be Hereditary: ea­sily to have been fore-seen, when once it fell upon so powerfull a Prince as Charles the V, not likely to part with any thing he had once possessed, & now too strong­ly rooted in the Austrian Family, ever to be eradicated but at the cost of a totall subversion, either by the Turke or Luthe­ran Professors.

[Page 183] 12. The severall Orders and distinct Names they gave the Friars, known to breed Emulation & Division among them; as is evident about the Conception of the V. Mary, &c. And the irreconcilable feud between the active Society of Jesus, and all the other duller Fraternities.

13. Ceremony (though the Body of Reli­gion, yet) is too weak to bear that Stresse the Priests laid upon it; who should ra­ther have built upon faith, to which no­thing is impossible: Considering withall that though externall behaviour may add warmth to zeal, yet a redundancy of it doth not seldome suffocate & extinguish it, by converting it into Idolatry, which is a palpable mistake in the worship of God, and cannot long, among knowing people, be held from clamouring for a Reformati­on; which the Pope should ever have pre­vented by a hasty doing it himselfe: For if once undertaken by the uninterested Rabble, they will never leave, till the forme of worship is bruised & beaten out of all comlinesse, so as nothing can satisfy but the molding it anew. Which the win of no single Age, much lesse that contai­ned in a few Heads, is able to make com­pleat: [Page 184] Church Discipline, well instituted, be­ing the highest result of all Prudece, God hath intrusted men withall: whose mate­rialls too neer scrutinized, seem to disco­ver more Policy then Piety; by the con­templation of which mens Judgements be­ing once dazeld, they are ever after pro­pense to Athoisme, and a prejudiciall jea­lousie of their Teachers.

14. The Pope neglected the prudentiall carriage of a Miller, who being supplied with a larger stream than the conveniency of his Trade requires, suffers it to run wast, rather then endanger the subversion of the whole Engine, he hath liv'd so long happily by. Whereas the Pope permitted the Ecclesiasticks, not onely to appropri­ate to their particular profit, all that which ignorant zeal did voluntarily & plentiful­ly shower down upon them; but connived at the Mists and Thunders they raised in the Consciences of Dying men: By which they became co-heirs almost in every Fa­mily: Forgetting that A great Booty invites Theft, at best Envy; it being unlikely, Prin­ces should long forbear squeezing such Spunges, out of awfulnesse to Religion, as had no better authority for their drei­ning [Page 185] their Subjects, than they drew from a forraign power; owned by the most, ra­ther out of Policy than Piety, especially since it was ordinary with his Holiness him­selfe to make great Leavies upon no other reason, than to augment his own, or raise new Empires for his Sons or Nephews.

15. The abundance of such contingencies bred a neglect of their surer & more legi­timate Patrimony, consisting in Tithes & unquestiond Churchoduties; very suffici­ent to have maintained a number large e­nough for the loading the patience and conveniency of the most prudent States, without the additiō of such vast Revenues, not possible to be apprehended but under the notion of things superfluous in the Church, since Christ in person never owned such Plenty, which made it seem more un­decent in him that pretended to be his Vicar.

16. Fallacies discovered in Miracles which call in questiō as well those antient­ly & truly done, as such as are reported to be new. Thus the pious Deceits our Ance­stors used to bring men to salvation, are not only made Stales to catch Profit, but instrumentall to Infidelity.

HE may be suspected of Hypo­crisie, if not Atheisme, that too suddenly leapes out of one Opinion into another; It be­ing impossible for meer flesh and blood, to pull up all at once a Religion rooted by Costome and Education in the Understan­ding, which must be convinced, before it can let in another with any cordiall wel­come. I speak not of the antient and extra­ordinary Callings of God, but those ex­perimented in our times, in which over much hast doth often-times bewray De­ceit; As appeared in the Bishop of Spalatto; who in my dayes left Italy for fear of Paul the fifth, his enemy, and reconcil'd him­selfe to the Church of England; but the old Pope being dead, and his Kinsman in the Chaire, he resumes his former Errors, and [Page 187] goes to Rome, in hope of Preferment, where contrary to promise, he dies miserably. When Falshood is fallen-out with for a­ny other respect, than Love of Truth, it in­clines to Atheisme, and is so far from men­ding the Condition of the Convert, that it renders it worse.

None ever shewed greater signes of Gods Spirit, than Luther did; who observed such Gradations, as it may appear he found faule with nothing; he was not first led to by the dictates of Conscience: Falling first upon the abuse of Indulgences, too apparent an Impiety, to passe by so acute a Judgment undiscovered; From this he ascended to higher Contemplations, which afforded him the opportunity to take notice of re­moter and deeper Errors. His Wit & Lear­ning having that vast advantage over the stupid Ignorance of those times, that he bare down all before him, without any other Opposition, than the contrary Faction was able to raise out of power; much wea­kened by the desire all Princes had, to set limits to the Pope's daily Usurpations. And as for the Books, then writ against him, they did rather shar pen, than blunt the desire of Change: For the Friars had so long en­joyed [Page 188] a free current of their Doctrine, without interruption, that they were more intent on the reaping of such Fruit, as grew from the Errors sown by their Pre­decessors, than upon Arguments to defend thē. So as if Princes, that were weary of the Yoak of Rome, had wanted the guidance of Luther, it is not easle to say, whither they might have wandered. And though Charls the fifth, then Emperour, to keep his sub­jects in obedience, did seem to discoun­tenance the Schism (as they call'd it) yet he was content to shut up the Pope in the Castle of S. Angelo. Which proves his small affection, and the truth of this Te­net, that if ever Christendome falls under one Monarch, or turns into popular States, the power of the Pope will be lost, or con­fined to Rome; being at this day onely kept up, like a Shittle-cock, by the bandying of Princes.

'Tis objected against Luther, That he was too passionate, using irreverent speeches to­wards some in Authority? Yet so much of this fault, as Zeale leaves unexcused, may be imputed to his Education. All can be said, is, He was but a Man, and subject to Common Infirmities; And because his ene [Page 189] mies do so often object this, it is strong­ly to be presumed, his worst fault. I could have wish'd, he had not married a Nun: but I believe he did it to shew People, The Quarrell was irreconcilable, as Absalom projected when he polluted his Fathers bed: And in this sense, the benefit takes a­way much of the blame; which lay not in the unlawfullnesse, but the inexpediency of the fact. And to shew, God did not curse his Match (Though he might participate of the fate of other learned men, who seldom finde their abilities, represented in their Issue; yet) he left three such Sons, as did not give his enemies occasion to upbraid his memory with them.

For the Reall Presence, maintained by him in the Sacrament, it doth not so much condemn his Judgement in this, as it justi­fies his Integrity in all the rest: He being as resolute to vindicate what he thought true, against the perswasions of his Friends, as he was against the threats and promi­ses of his Enemies: For if any by-respect could have warped him, it would have been a desire to appease the hot Dispute, the retention of this error raised in his Own Party, wholly of his judgment but in this [Page 190] particular, in which Zwinglius, and the Helvetian Church did oppose him. And if this be not enough to wash him clean from the imputation of Self-ends and Co­vetousnesse, the Proverb used in Germany may, That Poore Luther made many rich.

As he was protected from a number of apparent mischiefs, so the same had freed him from many hidden, in respect of the eyes of the world; it being impossible, that he, who had gall'd so many Grandees, should not have Revenge laid in wait for him, in every corner: Experience proving, that Kings themselves can scarce whisper against the Court of Rome, but the Knife is ready to give them a finall Answer. His Death was with as little Molestation, as his Life was full: For being call'd to the County of Mansfield, the place of his birth, to determine a Case in controversy be­tween two Princes of that Family, he died there in the sixty third year of his Age.

Had the Apostles, nay our Saviour him­selfe been alive, and maintained what Lu­ther did, they had been persecuted by the Clergie: Therefore the Crucifying of Christ is no prodigy in Nature, but daily practis'd: among men: For he that can find the heart [Page 191] to stigmatize and whip his Brother, for an Error meerely in Judgment, would never have spared Peter or Paul, coming with no more visible Authority then they had. But this is not the way to suppresse an He­resy, since most are jealous of that opini­on, which useth the Sword for her Defence; Truth having been long since determined to be most strong: And where Oppression is, there for the most part, she is supposed to be. This shews as little Discretion as Charity in such as persecute those, that may be in the Right; or; if not, shall by this means, be kept the longer in the Wrong. If a Horse starts, the more he is beaten, the harder he is kept in the way; but let him stand, & have leisure to con­sider what he blanched at, & he will per­ceive it is a Block, & so go on. Yet it is neither cruelty nor imprudēce, to restrain such furious Spirits (as they do Dogs) that will bawl & fly at all they do not know: But I should be utterly against burning their Books in publick, if they have once gained the light: which onely adds to their price, & saves them a labour; because, if the State did not put them in credit, by their notice, they would perhaps, after a while [Page 192] for shame, burn them themselves. The Whip reforms not so much as he that en­dures it; but is taken as a triumph by the Faction, increasing their animosity, if not their number; So that in effect it proves a punishment to none but the honest and tender-hearted of the people, who cannot choose but be scandalized, to see the I­mage of God defaced, by cutting Eaves, and slitting Noses, &c. And this raiseth a strong suspition, that the Hand of Justice would not lie so heavy onely on the pre­ciser fide, but that something inclines it that may at last turne to the subversion of the most moderate part.

The Dutch, though they tolerate all Re­ligions & Tenents, yet none increased to their prejudice, till they strove to sup­presse the Arminians, who are in tast as like the Papists, as Scallions are to Oni­ons; all the difference is, that the latter is the stronger: Yet since they have let them alone, this Opinion is observed to be lesse numerously attended.

Had the Pope seasonably reformed the Error Luther discovered so apparent­ly, in the publication of Indulgences, and rewarded him a Bishoprick. for his Lear­ning [Page 193] and Zeale, let him afterwards have said what he pleased: it would have been looked upon by the people as of no credit: who like nothing so well, as what goeth crosse to the grain of Authority.

The Lord Treasurer Cecil, having been unsufferably abused by Libels, sent for the Poet, and, after he had ratled him sound­ly, began to take notice of the poor fel­lowes good parts, saying,, It might be, vex­atious poverty compelled him to make use of false, though common Rumours, given out by such as hated all in Authority; To ease which he gave him 20 pieces, promising to take the first opportunity to advance him. This favour (most contrary to his expe­ctation, who would willingly have given one ear to have saved the other) did so worke with him, and the rest of the Pas­quillers of the time, that, till the Treasu­rers death, none used the like Invectives. Bancroft, Archbishop of Canterbury, used the like demeanour towards some Gen­tlemen that had laid the imputation of Sodomy to his Charge, &c.

Clemency seldome causeth repentance in an established Kingdome, or if it proves a fault, it is easily mended; Whereas Cru­elty [Page 194] can never be recalled, raising a far greater Party out of a thirst of Revenge. than ever yet could be mustred up from the hope of Impunity.

Therefore to conclude, since Luther alone had the power to do so much, let us not be thus severe against others, that having their zeal kindled (though perhaps at the wrong end) run madding through the world; but rather pity them, if they be in an errour: Because they something re­semble the first Messengers of Truth.