Count Galleazzo Gualdo Priorato on Kristina's interest and curiosity about Catholicism and personal beliefs, the secret contacts with the Jesuit priests, and how Kristina finally found encouragement and validation and became a Catholic, 1651 to 1653

Sources:

Historia della Sacra Real Maestà di Cristina Alessandra Regina di Svetia, pages 11 to 26, by Count Galeazzo Gualdo Priorato, 1656

https://archive.org/details/historiadellasac00gual/page/n43/mode/2up

The history of the sacred and Royal Majesty of Christina Alessandra Queen of Swedland, &c., book 1, translated by John Burbury, 1658

https://quod.lib.umich.edu/e/eebo/A85757.0001.001/1:6?rgn=div1;view=fulltext

Above: Kristina.

The account:

A Doti si grandi, e cospicue, mancaua il solo lume della vera Religione. Il Cielo, come non poteua sopportare, ch'vn'anima si bella, & vna mente si buona, andasse errando nelle tenebre della falsità, così gli fù cortese de' suoi influssi, per cagionar effetti grandi, e mirabili.

La perspicacia dell'ingegno di lei fù suegliata dalla gratia Diuina. Le inspirationi del Cielo cominciaron à destargli nell'animo il riconoscimento delle dissonanze, fallacie, e menzogne della setta, ch'Ella professaua. L'affare era però delicato, ne stimaua bene di confidare i suoi motiui al credito di quei Ministri, il sapere de quali misuraua già cõ miglior accuratezza, & auuedimento. Andaua trà se stessa considerando, che si come Dio fù sempre il medesimo, così la Fede di lui era la stessa, e 'l fondamento di tutta la verità onde non poteuasi con ragione sopportare cosa alcuna alterata, e dissonante nella cognitione di quell'indiuiduo, che deue esser vn solo, & à se medesimo sempre vniforme. Cominciò per tanto à scoprire la debolezza delle ragioni, con le quali i Luterani, & altri sostentano le loro nouità, e fallacie, cominciò pure auedersi, che la Sacra scrittura intesa, e riuerita con quella purità, e candore, col quale viene riceuuta, & insegnata nella Catedra di Pietro, somministraua argomenti troppo chiari, per conuincere le menzogne. Si accorse che da' seguaci di Lutero eran riprouati alcuni libri Sacri, non con altro fondamento, che del proprio capriccio, e solo perche condannano i loro errori. Che in quelli, che ritengono, e tanto stimano, alterano, adulterano, e falsificano la miglior parte di loro, e così variamente gli interpretano, che non è poi marauiglia, se trà tante discordie, e confusioni (essendo come tanti capi d'Hidra) siano moltiplicate, e risorte sette innumerabili, tutte però trà di loro differenti, e contrarie, anzi hormai era cosi auuilata la parola di Dio, ch'ogni sciocco Arteggiano, ò Donnicciola sfacciatamente ardiua d'interpretare gli altissimi Misterij della Fede, mentre à pena s'intendono da i più saputi, e sublimi intelletti. Che le sette si faceuano maggiori, ò minori secondo le assistenze, e fomenti, ch'haueuano in Terra, e pure esser la Fede vn dono preggiatissimo del Cielo. Si che trouandosi i seguaci delle nouità senza certezza, ne probabilità alcuna del vero senso, era più accertato il cõfirmarsi alla interpretatione vniforme, e concorde di tanti Santi, li quali in tutti i secoli haueua la Chiesa Cattolica hauuto per dottrina, e per integrità di vita, si riguardeuoli, & eminenti. Però esser pazzia troppo euidente, il voler appartarsi dal commune consentimento di questi, per adherire à coloro, che senza credito di bontà, e di virtù hanno per passione, & interessi priuati procurato di ottennebrar il Mondo, confonderlo, e mascherarlo con mille chimere, e malignità.

Aggiongeua questa saggia Regina à tali riflessi diuers'altre reuelantissime considerationi, e trà queste pareuagli di somma importanza, che per continuata successione de Sommi Pontefici, & vniformità di riti, e dottrine la Chiesa Romana, benche fosse stata agitata da fiere procelle, combattuta da armi nemiche, e trauagliata da contrarie dottrine, à guisa di Palma, sempre più si era inalzata, e sempre più diuenuta risplendente, e gloriosa.

Osseruaua Sua Maestà, che quelle stesse nazioni, ch'hoggi dì viuono fuori del grembo della Chiesa Romana, e particolarmente le Settentrionali, eran state quelle, che per molti secoli haueuano venerata più delle altre la Fede Cattolica, & erano state fecõdissime genetrici di que' soggetti, che con la santità della vita haueuano illustrato il Mondo, e con le loro anime abbellito il Cielo. Che gli scritti stimati più dotti, le azzioni più celebri, le Virtù più cõspicue, e gl'ingegni più eleuati eran stati quelli, che s'erano fermati nella credẽza insegnata nella Catedra di Pietro, onde come gli esempi hanno maggior forza, per persuadere, che non hanno i precetti, gli pareua impossibile, che tanti huomini da bene, sì intelligenti, e sì eruditi fossero stati ciechi nel seguitare sì tenacemente, e sì à lungo que' dogmi, & insegnamenti, che da' ministri Heretici vengono à gli Idioti, e semplici dipinti per falsità, & errori.

Consideraua in oltre, come gli stessi protestanti confessauano esser le nationi di Spagna, di Francia, e d'Italia dotate di spirito più eleuato, d'animo più cõposto, di sapere più profondo, e de costumi più ciuili, e più sobrij di tutti gli altri Popoli del Mondo, e trà i Settentrionali medesimi esser più stimato colui, che de gli vsi, e dettami delle sudette nazioni fosse meglio imbeuuto, di modo che quantunque Ario hauesse sparso nelle Spagne il veleno dell'Heresia; e la Frãcia hauesse aperto il seno, e le braccia à gli errori de vicini paesi, nondimeno haueuano quei Gran Rè, e la maggior parte de Grandi senza cambiar mai opinione frà tanti accidenti continuato nella obedienza di Santa Chiesa, e del Vicario di Christo; quindi risultaua argomento efficace, che questa fosse la buona, e la vera Fede.

Accresceua notabilmente la forza nell'animo di Sua Maestà, che gli Heresiarchi non hanno mai saputo mostrare, quando, come, ò perche la Chiesa Cattolica preuaricasse nella Fede, ne doue, ò in chi questa sta si perpetuasse, e si conserui, essendo pur necessario, che sia sempre durata in qualche parte la vera Chiesa.

Mà nel cuore di questa gran Principessa faceua breccia gagliardissima, il considerare le qualità di coloro, ch'erano stati gli Auttori dell'Heresie. Era già la Maestà sua à bastanza informata, che il solo interesse, e le lusinghe del senso, non il beneficio publico, non la integrità di mente, erano stati i consiglieri, & i promotori di queste nouità. Esaminaua le conditioni di Martin Lutero, e de gli altri ribelli della Chiesa Cattolica, e trouauali esser stati huomini di vita impura, di sensi sfrenati, e di smoderata ambitione, per lo che à guisa di que' seditiosi, che nel gouerno d'vn stato ammantano i loro pretesti col zelo del ben publico, e del seruitio nel medesimo Prencipe, contro il quale combattono, non hebbero mai altro intento costoro, che di destrugger lo stato, e la Monarchia della Chiesa, per vendicarsi del torto, che nell'animo loro pretendeuano riceuere, per non esser à Pontefici Romani in quella consideratione, ch'era dalla sfrenata loro cupidigia ambita. Onde si auuide finalmẽte, che se Lutero cominciò ad impugnare il valore delle Indulgenze, con atterrare l'auttorità del Papa, lo fece per inuidia, e per sdegno, che la cura di predicarle fosse stata commessa ad altri, e non à lui, come desideraua. Che se egli dannaua il Purgatorio, non volendo ammettere, che rimanesse alcuna pena all'anime, che moriuano in gratia di Dio, era inuentione, ò per maggiormente screditare dette Indulgẽze, ò per allargare la briglia a' sensi, mentre maggiore si fà la contumacia, quando minore si rappresenta il castigo. Che se negaua i digiuni, le penitenze, la confessione, il celibato de Sacerdoti, l'intercessione de Santi, la Messa, gli ornamenti, e le imagini delle Chiese, & altre cose simili, non procedeua da altro, che dall'interno disegno di rendersi seguaci i Popoli, facili à credere le cose, ch'allettano i sensi, & incontrano le appetenze della natura, come pure prendeua anche i principali motiui di promouere le sue sceleratezze dall'odio implacabile contro il Sommo Pontefice, come quello che dannaua gli errori di lui.

Pareua à questa pia Regina troppo sacrilega, & empia la risolutione di Henrico Ottauo Rè d'Inghilterra, mentre haueua sottratto dalla obedienza della Chiesa santa vn Regno tanto Cattolico, e ben composto, non per altro, che per seruire à suoi capricci, e per abbandonarsi, & auilirsi affatto ne ciechi amori cõ Anna Bolena. Rendeuangli nausea le indegne azzioni di quei Prencipi di Germania, i quali haueuano spogliate le Chiese, & appropriatesi l'entrate di tanti Religiosi, che in honore del Redentor del Mondo, e della Corte celeste le impiegauano ad esaltarlo, e glorificarlo ne sagri Tempij. Mà sopra tutto s'auuanzaua alla cognitione della verità col pensar, quanto fosse disdiceuole il credere, che lo Spirito santo hauesse voluto seruirsi d'huomini così vitiosi, & indegni per riformare la sua Chiesa, mentre non mancauano tant'altri, e per dottrina, e per santità riguardeuoli.

Da questi sentimenti, e dalla scorta de Santi Padri da essa accuratamente ruminanti, gli fu acceso vn gran lume auanti à gli occhi, onde sicome nella strada già da lei presa scoprì grand'intoppi, & imbarazzi, così frà questi nuoui splendori, incaminandosi ella per sentieri più spediti, e migliori, cominciò ad esaminar minutamente la sostanza, e 'l fondamento delle più vere cognitioni. Chiamò à se con grossi premij gli huomini più celebri nella professione del Luteranismo, e sotto colore di voler imparare ciò che sapeuano, con mirabil destrezza, andò cauando tutto ciò, che credeuano, & intendeuano. La verità, ch'è la sola Cattolica Religione Romana, trà le oscure tenebre di tanti Dogmi, e dottrine contrarie, cominciò à sparger le sue chiarezze, e generar nel di lei spirito vn aborrimento grande alle manifeste falsità, & alle smoderate disconuenienze solite esser dalla malitia de Ministri heretici con molta industria instillate ne gli animi delle persone semplici, e poco auuedute.

In tanto gionse in Suetia Don Giuseppe Pinto Parera Ambasciatore di Portogallo, e fece la sua entrata in Stocholm sul fine di Luglio. Con questi trouossi in carica di confessore il Padre Antonio Macedo Portughese, con vn compagno chiamato il Padre Giouanni Andrada ambi Gesuiti. La Regina informata del tutto, restò molto contenta di tal incontro, da se medesima grandemente desiderato. Si che couando nell'animo suo vna risoluta inclinazione alla fede Cattolica, cominciò ne suoi discorsi, e ne buoni trattamẽti à mostrare al detto Padre Macedo qualche stima, & affetto. Il Padre all'incontro, osseruando che la Regina, quando occorreua parlar del Papa, lo faceua con molto rispetto, e veneratione, scoprì che Sua Maestà non mancaua di buona dispositione verso i Cattolici, e però, destreggiando col dargli ogni adito, & apertura, operò che ogni dì più crescerro le sodisfattioni, e le confidenze di lei verso di se medesimo.

Finita l'Ambasciata, & apparecchiandosi il Parera alla partenza di Settembre del 1651. allhora Sua Maestà, cominciò à chiamare à se più spesso di prima il sudetto Padre. Finalmente a' 12. Agosto, ritirandolo nelle sue stanze più remote, e professando di volergli iscoprire vn'affare di grandissima importanza, accostatasegli all'orecchio gli disse: «Padre Macedo voi sete il primo Gesuita, ch'io habbia conosciuto, e come per la prattica, & informatione, ch'hò della vostra bontà, stimo di potermi confidar sù la fedeltà, e prudenza vostra, così già che bisogna, che partiate, vorrei ch'operaste in ogni modo, che per mezo vostro mi fossero mandati quà due della vostra compagnia Italiani esperti in ogni scienza, i quali sotto colore di esser Gentilhuomini curiosi di veder il Mondo, si fermassero nella mia Corte, acciò senza dar sospetto, potessi valermi di loro, al qual effetto vi darò anche lettere per il vostro Generale.» A ciò corrispose il Padre con espressioni, e sentimenti propri di sì grande, e sì importante nouità; gli rese le douute gratie della confidenza, e si offerse di seruirla fedelmente, e gli giurò di esser secreto.

Tornato à casa Macedo tutto giubilante, e consolato, cominciando à pensar al modo di essequir sollecitamente la volontà della Regina, risolse chieder, come fece, licenza all'Ambasciatore di andar per sua curiosità à veder la bella, e gran Città d'Ambourg, mà non l'ottenne; tornò dunque alla Regina, e gli significò le difficoltà incontrate. Sua Maestà sentitolo con vna risolutione fermissima di seruirla, gli rispose, «potete andar senza dir altro.» Il Padre auuisato ch'il Vascello che lo doueua condurre, staua già al porto di Balen 35. miglia lontano in pronto di spiegar le vele verso Lubecca, andò à pigliar l'vltimo comiato dalla Regina, che gli consegnò vna lettera di credenza scritta, e sottoscritta di propria mano diretta al Generale della compagnia del Giesù, ch'era all'hora il Padre Francesco Piccolomini.

Terminò il Padre Macedo le sue espressioni, col supplicarla humilmente à dar effetto alle sue sante inspirationi. A questo punto ella rispose, che se hauesse conosciuto esser la Religione Romana la buona, l'haurebbe abbracciata, che facesse pur venir i due Padri richiestigli, cõ i quali potesse liberamente trattare senza sospetto, che nel resto gli raccommandaua di nuouo il secreto, e la prestezza.

Licentiatosi il Padre vscì dalla porta per di dietro al Palazzo, che riguarda il Mare, e sopra vna felluca passò ad vn scoglio, doue stette la notte, poiche non poteua arriuare al vascello di giorno. Il dì seguente trouossi à Balèm, doue era già capitato vno spedito dalla Regina ad instanza dell'Ambasciatore sopradetto, per farlo arrestare prigione; mà come questi teneua secreto ordine da Sua Maestà di lasciarlo andare se lo trouasse, dissimulò di non hauerlo trouato, onde egli montò à cauallo, e ritornò à Stocholm, e l'altro entrò in naue, e s'auiò à Lubecca il secondo Settembre, doue gionse dodici giorni doppo la sua partenza.

L'Ambasciatore publicò subito il Padre per vn tristo nell'esser fuggito con tanta infedeltà, & altri diuolgarono, che s'era fatto Luterano, col prender moglie. Di là gionto in Ambourg, tirò verso Nurimberg, e finalmente doppo hauer scorsi molti pericoli, peruenne à Roma a' 28. Ottobre dello stesso 1651.

Era morto poco prima il Padre Piccolomini Generale della Religione, onde consignò la lettera della Regina al Padre Gosuino Nikel Vicario Generale, che poi fu promosso al Generalato, soggetto di eminenti conditioni, e la di cui patria è Colonia Agrippina. Abbracciò questi con gran zelo vn negotio tãto importante, e come è particolar professione di detta Compagnia, il cercar ogni parte del Mondo, per conuertir alla santa Fede gli heretici, & infedeli, nel che impiegano con ogni larghezza tutto ciò che riceuano dalla altrui carità, fece subito scielta del Padre Francesco Malines, che leggeua Teologia in Torino sua Patria, e del Padre Paolo Casati Piacentino, ch'insegnaua Matematica nel Collegio Romano in Roma, soggetti oltre alla integrità della vita, di soprafino intendimento, e di gran sapere, acciò come curiosi di caminar, e veder il Mondo, senza indugio si conducessero in Suetia.

Si trouarono questi alli 2. di Decembre 1651. in Venetia, l'vno giongendoui da Piamonte, e l'altro da Roma. Alli 12. dello stesso mese partirono per il loro viaggio, non ostante il rigor della stagione, e gionsero à Stocholm nel principio solo di Marzo, ritardati per essersi il Padre Malines, nella caduta che gli fè sotto il cauallo, guasto vn piede; che lo tenne obligato al letto diuersi giorni.

Era in tanto stato portato per borasca di mare da Danimarca in Suetia il Padre Gadefredo Franchenio pur Gesuita huomo veramente Apostolico, e di parti riguardeuoli, & haueua anche trattato alcune volte con la Regina non senza profitto; mà non vi si potendo fermare senz'esser conosciuto, già se n'era partito, e passato in Fiandra.

Gionti questi due Padri à Stocholm, furono introdotti subito alla Regina come gentilhuomini Italiani passaggieri; E benche Sua Maestà nel principio dissimulasse, si auuiddero cosi ben presto della di lei ottima dispositione, & ammirarono insieme in detta Principessa all'hora di anni 25. vn'anima sciolta, e disingannata della vanità, e grandezze humane, e ripiena d'vna cognitione così aggiustata, di tutte le cose, che pareua nodrita col solo midollo della morale Filosofia. Non andò molto, che finalmente si dichiarò risoluta per vna santa inspiratione, d'abbracciare la Fede Cattolica, e per essa rinunciare i Regni, & ogni humana grandezza, benche vi fosse non dirò stimata; mà adorata con auttorità più piena, & assoluta, di quella di qualunque de suoi presenti.

Non vi è dubio, ch'ella più che volentieri haurebbe rimessa la Fede Cattolica in Suetia, se hauesse conosciute per superabili le difficoltà che pur troppo graui, e rileuanti vi si frametteuono. Era troppo euidente il pericolo di guastar il cõcerto delle sue risolutioni, se vn minimo sentore si fusse di ciò subodorato. Oltre l'incertezza dell'esito, richiedeuasi ancora molta lunghezza di tempo, e risico della conscienza, nel qual sentiuasi impatiente di star senza professar la Religione Cattolica, ne poteua per ragione insuperabile professarla occultaneamente.

Doppo hauer con li sopradetti Padri lungamente discussi i mezi più adattati alla consecutione de suoi intenti, determinò di far sapere al Sommo Pontefice questa risolutione, & inuiarli con sue lettere il Padre Casati sopranarrato, il quale douesse anche minutamente informarsi di quant'era necessario per fermar poi la sua dimora in Roma, come all'hora disegnaua di fare, stimando che la detta Città fosse la stanza più propria per il suo soggiorno, non tanto per riputatione della sua persona, quanto perche mantenendosi in essa nel posto d'indipendente da qualsiuoglia altro Potentato della Christianità, hauerebbe potuto impiegar i suoi talenti nel seruitio di Dio, e di Santa Chiesa, con interporsi in molti affari della Christianità, per li quali non mancaua certo al di lei spirito ogni maggiore habilità.

Mandò dunque il Padre nel mese di Maggio dell'anno stesso à Roma; mà si tralasciò per all'hora di sar motiuo alcuno al Papa, perche non poteuasi venir cosi presto alla rinuntia del Regno, & in tanto non si haueua sentor alcuno delle risolutioni, con le quali la Santità d'Innocentio hauesse assistito al negotio. Il Padre Malines restò però in Suetia trattenuta dalla Regina, mentre che Sua Maestà andaua disponendo, & ordinando le cose in modo, che da gli Stati di Suetia fosse ammesta la rinuncia del Regno al Prencipe Carlo Palatino, già sostituto della Corona doppo di se, & ella potesse poi con sicurezza partire.

Finalmente soprauenendo il tempo di palesare l'animo suo, e dar effetto alle sue risolutioni, vi diede principio con aprire i suoi sentimenti al Sig. Bordolot hora Abbate di Massaij di nation Francese, che era suo medico confidente, acciò si portasse alla Corte di Francia, e senza scoprir in conto alcuno l'affare della Religione, trattasse solo, se ella rinunciando il Regno, potrebbe far il suo soggiorno in Francia; così pure entrò Sua Maestà in pensiero, ch'anche il Padre Malines passasse à Roma con sue lettere al Pontefice.

Mentre l'vno, e l'altro di questi soggetti, si disponeua alla partenza, hauendo la Regina fatta scoperta della gran prudenza, & isquisito giuditio del Sig. Don Antonio Pimentel, che con titolo di Gentilhuomo inuiatogli dal Rè Cattolico, per semplici complimenti, e per attaccar buona corrispondenza insieme, si tratteneua alcuni mesi prima à quella Corte, e vi si era con le sue riguardeuoli conditioni acquistato grãdissimo credito, e molt'aura, risolse di confidar anche ad esso Pimentel i suoi pensieri, e valersi dell'opere, e consiglio di lui in negotio tanto importante. Questo Caualiere ascoltò attentamente la Regina, rimanendo altre tanto consolato, quanto ammirato di si gran nouità; E doppo hauer considerato, qual merito appresso il Cielo, e qual applauso presso al Mondo tutto renderebbe alla Christianità vn'attione si gloriosa, rappresentò alla Regina il bisogno, che vi era di appoggiarla ad'vn Prencipe non meno potente che pio, accioche accompagnando co' suoi dispacci la lettera ch'ella mandaua al Papa, autenticasse il credito d'vn fatto si grande, e riguardeuole. Però parue assai à proposito il Rè Cattolico. Diede per tanto la Regina al Padre Malines lettere per Sua Santità, per il Signor Cardinal Chigi all'hora Secretario di Stato di Sua Beatitudine, e per il Padre Nickel Generale de Gesuiti, & insieme gli ordinò, che quanto più Secretamente potesse, passasse in Ispagna per procurare i dispacci di Sua Maestà Cattolica al Papa, in ordine à che diede al medesimo Padre lettere per il Rè Cattolico, e per Don Luigi d'Aro, supponendo anche, che Don Antonio Pimentel gionto à Madrid, oue era chiamato, potesse aggionger credito alle sue lettere, e sollicitarne l'effetto. E come le maggiori premure di Sua Maestà eran nel secreto per toglier ogni ombra di sospetto, volse che il Padre senza imbarcarsi con Pimentel, prendesse altro camino. Per la stessa ragione non parue bene alla Regina, ch'il Padre Casati ritornato da Roma in Ambourg ripassasse in Suetia, per non rinouare i sospetti, e l'ombre hauutesi già di loro, sapendosi massime esser state intercette alcune lettere, ch'esso Casati scriueua al Malines, dalle quali si comprendeua esser ambi due impegnati in vn istesso negotio, & hauer interessi communi. Si tolse il Padre Malines da Stocholm à 3. di Maggio 1653. doppo esserui stato poco più di 14. mesi; la lunghezza della nauigatione per i venti contrarij al viaggio di Suetia à Lubecca, & il non hauer incontrato così subito l'imbarco in Inghilterra, doue la Fiandra era passato à questo effetto, furono causa che non arriuò à Madrid prima delli due di Agosto, doue stette alcuni mesi senza hauer nuoua di Pimentel, e senza entrar nel negotiato, mentre teneua ordine di non cominciarlo, se prima non riceueua lettere di Sua Maestà, che gli le hauerebbe spedite dietro. Era Don Antonio sopradetto partito da Stocholm l'Agosto sussequente, & imbarcatosi à Gottembourg, non andò molto, che facendo grand'acqua la neue, fù costretto à ritornarui. Mentre si risarciua il vascello trascorso alla Corte, ch'all'hora s'era trasferita à Vesten, iui ritrouò ordine di Spagna di fermarsi ancora qualche poco.

Da tal accidente impedita la Regina di valersi d'esso Pimentel, surrogò in questo impiego il Padre Maestro Gio. Battista Guemes Domenicano. Staua questi in Danimarca col Conte di Rebogliedo Ambasciator Cattolico à quel Rè, hauendo da trattare nella Corte di Madrid alcuni affari appartinenti al detto Conte, s'era per godere, & aspettare la commodità dell'imbarco con Pimentel, trasferito nel mese di Luglio 1653. à Gottembourg, ma ritornata, come s'è detto, la neue indietro, e commandato à Pimentel di fermarsi andossene con lui à Vesten. La Regina hauendolo conosciuto per soggetto di molta prudenza, & di altre ottime qualità, e considerando che non poteua dar sospetto con la sua andata in Spagna, perche già sapeuasi andarsene per negotij di Rebogliedo, non perdè la congiontura di seruirsi di lui, per far trattar in Madrid ciò ch'ella haueua disegnato douesse operar Pimentel. Gli communicò per tanto l'affare, e scrisse al Padre Malines, à cui haueua già dato ordine di non far alcun tentatiuo senza nuoui auuisi, che senza promouer altro douesse aspettarlo. ...

With modernised spelling:

A doti si grandi e cospicue, mancava il solo lume della vera religione. Il cielo, come non poteva sopportare, ch'una anima si bella, ed una mente si buona, andasse errando nelle tenebre della falsità, così gli fu cortese de' suoi influssi per cagionar effetti grandi e mirabili.

La perspicacia dell'ingegno di lei fu svegliata dalla grazia divina. Le inspirazioni del cielo cominciaron[o] a destargli nell'animo il riconoscimento delle dissonanze, fallacie e menzogne della setta ch'ella professava. L'affare era però delicato, ne stimava bene di confidare i suoi motivi al credito di quei ministri, il sapere de quali misurava già con miglior accuratezza ed avvedimento.

Andava tra se stessa considerando che si come Dio fu sempre il medesimo, così la fede di lui era la stessa, e 'l fondamento di tutta la verità onde non potevasi con ragione sopportare cosa alcuna alterata, e dissonante nella cognizione di quell'individuo, che deve esser un solo, ed a se medesimo sempre uniforme. Cominciò per tanto à scoprire la debolezza delle ragioni, con le quali i luterani ed altri sostentano le loro novità, e fallacie, cominciò pure avvedersi che la Sacra Scrittura intesa e riverita con quella purità e candore, col quale viene ricevuta, ed insegnata nella Cattedra di Pietro, somministrava argomenti troppo chiari per convincere le menzogne.

Si accorse che da' seguaci di Lutero eran riprovati alcuni libri sacri, non con altro fondamento, che del proprio capriccio, e solo perché condannano i loro errori. Che in quelli che ritengono e tanto stimano, alterano, adulterano e falsificano la miglior parte di loro, e così variamente gli interpretano che non è poi maraviglia, se tra tante discordie e confusioni (essendo come tanti capi d'Idra) siano moltiplicate e risorte sette innumerabili, tutte però tra di loro differenti e contrarie. Anzi ormai era così avvilata la parola di Dio, ch'ogni sciocco artegiano ò donnicciola sfacciatamente ardiva d'interpretare gli altissimi misteri della fede mentre à pena s'intendono da i più saputi e sublimi intelletti.

Che le sette si facevano maggiori ò minori secondo le assistenze e fomenti ch'avevano in Terra e pure esser la fede un dono preggiatissimo del cielo. Si che trovandosi i seguaci delle novità senza certezza, ne probabilità alcuna del vero senso, era più accertato il confermarsi alla interpretazione uniforme e concorde di tanti Santi, li quali in tutti i secoli aveva la Chiesa cattolica avuto per dottrina e per integrità di vita si riguardevoli ed eminenti. Però esser pazzia troppo evidente, il voler appartarsi dal commune consentimento di questi, per aderire a coloro che senza credito di bontà e di virtù hanno per passione ed interessi privati procurato di ottennebrar il mondo, confonderlo, e mascherarlo con mille chimere e malignità.

Aggiungeva questa saggia regina a tali riflessi diversi altre revelantissime considerazioni, e tra queste parevagli di somma importanza che per continuata successione de sommi pontefici ed uniformità di riti e dottrine la Chiesa romana, benché fosse stata agitata da fiere procelle, combattuta da armi nemiche, e travagliata da contrarie dottrine a guisa di palma, sempre più si era inalzata e sempre più divenuta risplendente e gloriosa.

Osservava Sua Maestà che quelle stesse nazioni, ch'oggi dì vivono fuori del grembo della Chiesa romana, e particolarmente le settentrionali, eran state quelle che per molti secoli avevano venerata più delle altre la fede cattolica, ed erano state fecondissime genetrici di que' soggetti, che con la santità della vita avevano illustrato il mondo, e con le loro anime abbellito il cielo. Che gli scritti stimati più dotti, le azioni più celebri, le virtù più cospicue, e gl'ingegni più elevati eran stati quelli che s'erano fermati nella credenza insegnata nella Cattedra di Pietro, onde come gli esempi hanno maggior forza, per persuadere che non hanno i precetti gli pareva impossibile, che tanti uomini da bene, sì intelligenti e sì eruditi fossero stati ciechi nel seguitare sì tenacemente, e sì a lungo que' dogmi ed insegnamenti che da' ministri eretici vengono a gli idioti e semplici dipinti per falsità ed errori.

Considerava in oltre, come gli stessi protestanti confessavano esser le nazioni di Spagna, di Francia, e d'Italia dotate di spirito più elevato, d'animo più composto, di sapere più profondo, e de costumi più civili e più sobri di tutti gli altri popoli del mondo, e tra i settentrionali medesimi esser più stimato colui, che de gli usi e dettami delle sudette nazioni fosse meglio imbevuto, di modo che quantunque Ario avesse sparso nelle Spagne il veleno dell'eresia, e la Francia avesse aperto il seno e le braccia a gli errori de vicini paesi, nondimeno avevano quei gran re e la maggior parte de grandi senza cambiar mai opinione fra tanti accidenti continuato nella ubbedienza di Santa Chiesa e del vicario di Cristo, quindi risultava argomento efficace che questa fosse la buona e la vera fede.

Accresceva notabilmente la forza nell'animo di Sua Maestà che gli eresiarchi non hanno mai saputo mostrare quando, come ò perche la Chiesa cattolica prevaricasse nella fede ne dove, ò in chi questa sta si perpetuasse e si conservi, essendo pur necessario che sia sempre durata in qualche parte la vera Chiesa.

Ma nel cuore di questa gran principessa faceva breccia gagliardissima, il considerare le qualità di coloro ch'erano stati gli autori dell'eresie. Era già la Maestà sua abbastanza informata che il solo interesse e le lusinghe del senso, non il beneficio pubblico, non la integrità di mente, erano stati i consiglieri ed i promotori di queste novità.

Esaminava le condizioni di Martin Lutero e de gli altri ribelli della Chiesa cattolica e trovavali esser stati uomini di vita impura, di sensi sfrenati, e di smoderata ambizione, per lo che a guisa di que' seditiosi che nel governo d'un stato ammantano i loro pretesti col zelo del ben pubblico e del servigio nel medesimo principe, contro il quale combattono, non ebbero mai altro intento costoro che di distrugger lo stato e la monarchia della Chiesa, per vendicarsi del torto che nell'animo loro pretendevano ricevere, per non esser a pontefici romani in quella considerazione ch'era dalla sfrenata loro cupidigia ambita.

Onde si avvide finalmente che se Lutero cominciò ad impugnare il valore delle indulgenze con atterrare l'autorità del papa, lo fece per invidia e per sdegno che la cura di predicarle fosse stata commessa ad altri e non a lui, come desiderava. Che se egli dannava il purgatorio, non volendo ammettere che rimanesse alcuna pena all'anime che morivano in grazia di Dio, era invenzione, ò per maggiormente screditare dette indulgenze, ò per allargare la briglia a' sensi mentre maggiore si fa la contumacia, quando minore si rappresenta il castigo.

Che se negava i digiuni, le penitenze, la confessione, il celibato de sacerdoti, l'intercessione de santi, la messa, gli ornamenti e le imagini delle Chiese ed altre cose simili, non procedeva da altro che dall'interno disegno di rendersi seguaci i popoli facili a credere le cose ch'allettano i sensi ed incontrano le appetenze della natura, come pure prendeva anche i principali motivi di promovere le sue scelleratezze dall'odio implacabile contro il sommo pontefice, come quello che dannava gli errori di lui.

Pareva a questa pia regina troppo sacrilega ed empia la risoluzione di Enrico Ottavo, re d'Inghilterra, mentre aveva sottratto dalla ubbedienza della Chiesa santa un regno tanto cattolico e ben composto, non per altro che per servire a suoi capricci e per abbandonarsi ed avvilirsi affatto ne ciechi amori con Anna Bolena. Rendevangli nausea le indegne azioni di quei principi di Germania, i quali avevano spogliate le chiese ed appropriatesi l'entrate di tanti religiosi che in onore del redentor del mondo e della corte celeste le impiegavano ad esaltarlo e glorificarlo ne sagri tempi.

Ma sopra tutto s'avvanzava alla cognizione della verità col pensar, quanto fosse disdicevole il credere che lo Spirito Santo avesse voluto servirsi d'uomini così viziosi ed indegni per riformare la sua Chiesa, mentre non mancavano tant'altri, e per dottrina e per santità riguardevoli.

Da questi sentimenti, e dalla scorta de Santi Padri da essa accuratamente ruminanti, gli fu acceso un gran lume avanti a gli occhi, onde siccome nella strada già da lei presa scoprì grand'intoppi ed imbarazzi così fra questi nuovi splendori, incaminandosi ella per sentieri più spediti e migliori, cominciò ad esaminar minutamente la sostanza e 'l fondamento delle più vere cognizioni. Chiamò a se con grossi premi gli uomini più celebri nella professione del luteranismo e sotto colore di voler imparare ciò che sapevano, con mirabil destrezza, andò cavando tutto ciò che credevano ed intendevano.

La verità ch'è la sola cattolica religione romana, tra le oscure tenebre di tanti dogmi e dottrine contrarie, cominciò a sparger le sue chiarezze e generar nel di lei spirito un aborrimento grande alle manifeste falsità ed alle smoderate disconvenienze solite esser dalla malizia de ministri eretici con molta industria instillate ne gli animi delle persone semplici e poco avvedute.

In tanto giunse in Svezia don Giuseppe Pinto Pereira, ambasciatore di Portogallo, e fece la sua entrata in Stoccolm[a] sul fine di luglio. Con questi trovossi in carica di confessore il padre Antonio Macedo, portughese, con un compagno chiamato il padre Giovanni Andrade, ambi gesuiti. La regina, informata del tutto, restò molto contenta di tal incontro da se medesima grandemente desiderato. Si che covando nell'animo suo una risoluta inclinazione alla fede cattolica, cominciò ne suoi discorsi e ne buoni trattamenti a mostrare al detto padre Macedo qualche stima ed affetto.

Il padre all'incontro, osservando che la regina, quando occorreva parlar del papa, lo faceva con molto rispetto e venerazione, scoprì che Sua Maestà non mancava di buona disposizione verso i cattolici e però, destreggiando col dargli ogni adito ed apertura, operò che ogni dì più crescerro le soddisfazioni e le confidenze di lei verso di se medesimo.

Finita l'ambasciata, ed apparecchiandosi il Pereira alla partenza di settembre del 1651, allora Sua Maestà cominciò a chiamare a se più spesso di prima il sudetto padre. Finalmente, a' 12 agosto, ritirandolo nelle sue stanze più remote, e professando di volergli iscoprire un'affare di grandissima importanza, accostatasegli all'orecchio gli disse:

«Padre Macedo, voi sete il primo gesuita ch'io abbia conosciuto, e come per la prattica ed informazione ch'ho della vostra bontà, stimo di potermi confidar su la fedeltà e prudenza vostra così già che bisogna che partiate; vorrei ch'operaste in ogni modo che per mezzo vostro mi fossero mandati qua due della vostra compagnia Italiani, esperti in ogni scienza, i quali sotto colore di esser gentiluomini curiosi di veder il mondo, si fermassero nella mia Corte, acciò senza dar sospetto, potessi valermi di loro, al qual effetto vi darò anche lettere per il vostro generale.»

A ciò corrispose il padre con espressioni e sentimenti propri di sì grande e sì importante novità, gli rese le dovute grazie della confidenza, e si offerse di servirla fedelmente e gli giurò di esser segreto.

Tornato a casa, Macedo, tutto giubilante e consolato, cominciando a pensar al modo di essequir sollecitamente la volontà della regina, risolse chieder, come fece, licenza all'ambasciatore di andar per sua curiosità a veder la bella e gran città d'Amburg[o], ma non l'ottenne; tornò dunque alla regina e gli significò le difficoltà incontrate. Sua Maestà sentitolo con una risoluzione fermissima di servirla, gli rispose: «Potete andar senza dir altro.»

Il padre, avvisato ch'il vascello che lo doveva condurre, stava già al porto di Balen, 35 miglia lontano in pronto di spiegar le vele verso Lubecca, andò a pigliar l'ultimo commiato dalla regina, che gli consegnò una lettera di credenza scritta e sottoscritta di propria mano diretta al generale della Compagnia del Giesù, ch'era all'ora il padre Francesco Piccolomini.

Terminò il padre Macedo le sue espressioni col supplicarla umilmente a dar effetto alle sue sante inspirazioni. A questo punto ella rispose che se avesse conosciuto esser la religione romana la buona, l'avrebbe abbracciata che facesse pur venir i due padri richiestigli, con i quali potesse liberamente trattare senza sospetto, che nel resto gli raccommandava di nuovo il segreto e la prestezza.

Licenziatosi il padre uscì dalla porta per di dietro al palazzo, che riguarda il mare, e sopra una feluca passò ad un scoglio, dove stette la notte, poiché non poteva arrivare al vascello di giorno. Il dì seguente trovossi a Balen, dove era già capitato uno spedito dalla regina ad instanza dell'ambasciatore sopradetto per farlo arrestare prigione; ma come questi teneva segreto ordine da Sua Maestà di lasciarlo andare se lo trovasse, dissimulò di non averlo trovato, onde egli montò a cavallo e ritornò a Stoccolm[a], e l'altro entrò in nave e s'aviò a Lubecca il secondo settembre, dove giunse dodici giorni dopo la sua partenza.

L'ambasciatore pubblicò subito il padre per un tristo nell'esser fuggito con tanta infedeltà, ed altri divolgarono che s'era fatto luterano col prender moglie. Di là giunto in Amburg[o], tirò verso Norimberg[a]; e finalmente, dopo aver scorsi molti pericoli, pervenne a Roma a' 28 ottobre dello stesso 1651.

Era morto poco prima il padre Piccolomini, generale della religione, onde consignò la lettera della regina al padre Goswino Nickel, vicario generale, che poi fu promosso al generalato, soggetto di eminenti condizioni, e la di cui patria è Colonia Agrippina. Abbracciò questi con gran zelo un negozio tanto importante, e come è particolar professione di detta Compagnia, il cercar ogni parte del mondo per convertir alla Santa Fede gli eretici ed infedeli, nel che impiegano con ogni larghezza tutto ciò che ricevano dalla altrui carità, fece subito scielta del padre Francesco Malines, che leggeva teologia in Torino, sua patria, e del padre Paolo Casati, piacentino, ch'insegnava matematica nel Collegio Romano in Roma, soggetti oltre alla integrità della vita, di soprafino intendimento, e di gran sapere, acciò come curiosi di caminar, e veder il mondo senza indugio si conducessero in Svezia.

Si trovarono questi alli 2 di dicembre 1651 in Venezia, l'uno giungendovi da Piemonte e l'altro da Roma. Alli 12 dello stesso mese partirono per il loro viaggio, nonostante il rigor della stagione, e giunsero a Stoccolm[a] nel principio solo di marzo, ritardati per essersi il padre Malines, nella caduta che gli fè sotto il cavallo, guasto un piede, che lo tenne obbligato al letto diversi giorni.

Era in tanto stato portato per borasca di mare da Danimarca in Svezia il padre Gottfried Frankenio, pur gesuita, uomo veramente apostolico, e di parti riguardevoli, ed aveva anche trattato alcune volte con la regina non senza profitto; ma non vi si potendo fermare senz'esser conosciuto, già se n'era partito, e passato in Fiandra.

Giunti questi due padri à Stoccolm[a], furono introdotti subito alla regina come gentiluomini italiani passaggieri; e benché Sua Maestà nel principio dissimulasse, si avviddero cosi ben presto della di lei ottima disposizione, ed ammirarono insieme in detta principessa, all'ora di anni 25, un'anima sciolta e disingannata della vanità e grandezze umane, e ripiena d'una cognizione così aggiustata di tutte le cose, che pareva nodrita col solo midollo della morale filosofia. Non andò molto che finalmente si dichiarò risoluta, per una santa inspirazione, d'abbracciare la fede cattolica, e per essa rinunciare i regni ed ogni umana grandezza, benché vi fosse non dirò stimata, ma adorata con autorità più piena ed assoluta, di quella di qualunque de suoi presenti.

Non vi è dubbio ch'ella più che volentieri avrebbe rimessa la fede cattolica in Svezia, se avesse conosciute per superabili le difficoltà che pur troppo gravi e rilevanti vi si framettevono. Era troppo evidente il pericolo di guastar il concerto delle sue risoluzioni, se un minimo sentore si fusse di ciò subodorato. Oltre l'incertezza dell'esito, richiedevasi ancora molta lunghezza di tempo e risico della conscienza, nel qual sentivasi impaziente di star senza professar la religione cattolica, ne poteva per ragione insuperabile professarla occultaneamente.

Dopo aver con li sopradetti padri lungamente discussi i mezzi più adattati alla consecuzione de suoi intenti, determinò di far sapere al Sommo Pontefice questa risoluzione ed inviarli con sue lettere il padre Casati sopranarrato, il quale dovesse anche minutamente informarsi di quant'era necessario per fermar poi la sua dimora in Roma, come all'ora disegnava di fare, stimando che la detta città fosse la stanza più propria per il suo soggiorno, non tanto per riputazione della sua persona, quanto perché, mantenendosi in essa nel posto d'indipendente da qualsivoglia altro potentato della cristianità, avrebbe potuto impiegar i suoi talenti nel servigio di Dio e di Santa Chiesa, con interporsi in molti affari della cristianità, per li quali non mancava certo al di lei spirito ogni maggiore abilità.

Mandò dunque il padre nel mese di maggio dell'anno stesso a Roma, ma si tralasciò per all'ora di sar motivo alcuno al papa, perché non potevasi venir cosi presto alla rinunzia del regno, ed intanto non si aveva sentor alcuno delle risoluzioni, con le quali la Santità d'Innocenzio avesse assistito al negozio. Il padre Malines restò però in Svezia, trattenuta dalla regina mentre che Sua Maestà andava disponendo ed ordinando le cose in modo che da gli Stati di Svezia fosse ammesta la rinunzia del regno al principe Carlo palatino, già sostituto della Corona dopo di se, ed ella potesse poi con sicurezza partire.

Finalmente, sopravenendo il tempo di palesare l'animo suo e dar effetto alle sue risoluzioni, vi diede principio con aprire i suoi sentimenti al signor Bourdelot, ora abbate di Massay, di nation francese, che era suo medico confidente, acciò si portasse alla Corte di Francia, e senza scoprir in conto alcuno l'affare della religione, trattasse solo, se ella rinunciando il regno, potrebbe far il suo soggiorno in Francia; così pure entrò Sua Maestà in pensiero ch'anche il padre Malines passasse a Roma con sue lettere al pontefice.

Mentre l'uno e l'altro di questi soggetti si disponeva alla partenza, avendo la regina fatta scoperta della gran prudenza ed isquisito giuditio del signor don Antonio Pimentel, che con titolo di gentiluomo inviatogli dal re cattolico per semplici complimenti e per attaccar buona corrispondenza insieme, si tratteneva alcuni mesi prima à quella Corte, e vi si era con le sue riguardevoli condizioni acquistato grandissimo credito e molt'aura, risolse di confidar anche ad esso Pimentel i suoi pensieri e valersi dell'opere e consiglio di lui in negozio tanto importante.

Questo cavaliere ascoltò attentamente la regina, rimanendo altre tanto consolato quanto ammirato di si gran novità; e dopo aver considerato qual merito appresso il cielo, e qual applauso presso al Mondo tutto renderebbe alla cristianità un'azione si gloriosa, rappresentò alla regina il bisogno che vi era di appoggiarla ad'un principe non meno potente che pio, accioché accompagnando co' suoi dispacci la lettera ch'ella mandava al papa, autenticasse il credito d'un fatto si grande e riguardevole.

Però parve assai a proposito il re cattolico. Diede per tanto la regina al padre Malines lettere per Sua Santità, per il signor cardinal Chigi (all'ora segretario di Stato di Sua Beatitudine), e per il padre Nickel, generale de gesuiti, ed insieme gli ordinò che quanto più segretamente potesse, passasse in Ispagna per procurare i dispacci di Sua Maestà Cattolica al papa, in ordine a che diede al medesimo padre lettere per il re cattolico, e per don Luigi d'Aro, supponendo anche che don Antonio Pimentel gionto a Madrid, ove era chiamato, potesse aggionger credito alle sue lettere e sollicitarne l'effetto. E, come le maggiori premure di Sua Maestà eran nel segreto per toglier ogni ombra di sospetto, volse che il padre senza imbarcarsi con Pimentel, prendesse altro camino.

Per la stessa ragione non parve bene alla regina ch'il padre Casati ritornato da Roma in Amburg[o] ripassasse in Svezia per non rinovare i sospetti e l'ombre avutesi già di loro, sapendosi massime esser state intercette alcune lettere ch'esso Casati scriveva al Malines, dalle quali si comprendeva esser ambidue impegnati in un istesso negozio ed aver interessi communi.

Si tolse il padre Malines da Stoccolm[a] a 3 di maggio 1653, dopo esservi stato poco più di 14 mesi; la lunghezza della navigazione per i venti contrari al viaggio di Svezia à Lubecca, ed il non aver incontrato così subito l'imbarco in Inghilterra, dove la Fiandra era passato a questo effetto, furono causa che non arrivò a Madrid prima delli due di agosto, dove stette alcuni mesi senza aver nuova di Pimentel e senza entrar nel negoziato, mentre teneva ordine di non cominciarlo, se prima non riceveva lettere di Sua Maestà, che gli le avrebbe spedite dietro. Era don Antonio sopradetto partito da Stoccolm[a] l'agosto sussequente ed imbarcatosi à Gotemburg[o], non andò molto che facendo grand'acqua la neve, fu costretto a ritornarvi. Mentre si risarciva il vascello trascorso alla Corte ch'all'ora s'era trasferita a [Västerås], ivi ritrovò ordine di Spagna di fermarsi ancora qualche poco.

Da tal accidente impedita la regina di valersi d'esso Pimentel, surrogò in questo impiego il padre maestro Giovanni Battista Güemes, domenicano. Stava questi in Danimarca col conte di Rebolledo, ambasciator cattolico a quel re, avendo da trattare nella Corte di Madrid alcuni affari appartinenti al detto conte, s'era per godere ed aspettare la commodità dell'imbarco con Pimentel, trasferito nel mese di luglio 1653 à Gotemburg[o], ma ritornata, come s'è detto, la neve indietro, e commandato a Pimentel di fermarsi andossene con lui a [Västerås].

La regina, avendolo conosciuto per soggetto di molta prudenza e di altre ottime qualità, e considerando che non poteva dar sospetto con la sua andata in Spagna, perché già sapevasi andarsene per negozi di Rebolledo, non perde la congiontura di servirsi di lui, per far trattar in Madrid ciò ch'ella aveva disegnato dovesse operar Pimentel. Gli communicò per tanto l'affare, e scrisse al padre Malines, a cui aveva già dato ordine di non far alcun tentativo senza nuovi avvisi che senza promover altro dovesse aspettarlo. ...

French translation (my own; I cannot tag it as such due to character limits in the tags):

Avec des dons aussi grands et remarquables, il ne manquait que la lumière de la vraie religion. De même que le ciel ne pouvait supporter qu'une si belle âme et un si bon esprit erraient dans les ténèbres de la fausseté, de même il était bon pour elle de provoquer de grands et merveilleux effets avec ses influences.

La perspicacité de son ingéniosité a été éveillée par la grâce divine. Les inspirations du ciel commencèrent à éveiller dans son âme la reconnaissance des dissonances, des erreurs et des mensonges de la secte qu'elle professait. Mais l'affaire était délicate, et elle crut devoir confier ses motifs au crédit de ces ministres, dont elle mesurait déjà les connaissances avec plus d'exactitude et de prévoyance.

Elle se reprit en considérant que, tout comme Dieu était toujours le même, sa foi était la même et le fondement de toute vérité, de même il n'était pas possible de tolérer raisonnablement quoi que ce soit d'altéré ou de dissonant dans la cognition de cet individu, ce qui devait être un et toujours uniforme à lui-même. Elle commença donc à découvrir la débilité des raisons avec lesquelles les luthériens et d'autres soutiennent leurs nouveautés et leurs erreurs. Elle commença à se rendre compte que la Sainte Écriture comprise et vénérée, avec cette pureté et cette franchise avec laquelle elle est reçue et enseignée dans la Chaire de Pierre, administrait des arguments trop clairs pour convaincre des mensonges.

Elle remarqua que certains livres sacrés étaient réprouvés par les disciples de Luther, sans autre fondement que leur propre caprice, et uniquement parce qu'ils condamnaient leurs erreurs. Que chez ceux qui croient et estiment tant de choses, ils en altèrent, falsifient et falsifient la meilleure partie, et les interprètent si diversement qu'il n'est pas étonnant que parmi tant de discordes et de confusions (étant comme tant de têtes d'Hydre) d'innombrables sectes se multiplient et ressuscitent, toutes cependant différentes et contraires les unes aux autres. En effet, la parole de Dieu était maintenant si dégradée que tout artisan insensé ou toute petite femme sotte osait effrontément interpréter les plus hauts mystères de la foi alors qu'ils sont à peine compris par les intellects les plus savants et les plus sublimes.

Que les sectes devenaient plus grandes ou plus petites selon l'aide et les encouragements qu'elles recevaient sur Terre et aussi que la foi était un don des plus précieux du ciel. Par conséquent, comme les adeptes des nouveautés se trouvaient sans certitude ni aucune probabilité quant au sens véritable, il était plus certain de confirmer l'interprétation uniforme et concordante de nombreux saints, que l'Église catholique avait eu, au cours des siècles, si remarquables et si éminents pour la doctrine et pour l'intégrité de la vie. Cependant, c'est une folie trop évidente de vouloir s'éloigner du consensus commun de ceux-ci pour rejoindre ceux qui, sans crédit pour la bonté et la vertu, ont réussi, par passion et intérêts privés, à assombrir le monde, à le confondre et à le déguiser cela avec mille chimères et malignités.

Cette sage reine ajouta à ces réflexions diverses autres considérations très révélatrices, et parmi celles-ci il lui parut d'une importance suprême que, en raison de la succession continue des pontifes suprêmes et de l'uniformité des rites et des doctrines, l'Église romaine, bien qu'elle ait été agitée par procelles féroces, combattus par les armes ennemies et troublés par des doctrines contraires, comme un palmier, elle s'était élevée toujours plus haut et était devenu toujours plus resplendissant et glorieux.

Sa Majesté a observé que ces mêmes nations, qui vivent aujourd'hui en dehors du sein de l'Église romaine, et particulièrement les septentrionales, étaient celles qui, pendant de nombreux siècles, avaient vénéré la foi catholique plus que les autres et avaient été des génératrices très fertiles de ces sujets qui, avec le caractère sacré de la vie, avaient illustré le monde et, de leur âme, embelli le ciel. Que les écrits considérés comme les plus savants, les actions les plus célèbres, les vertus les plus remarquables et les esprits les plus élevés étaient ceux qui étaient restés dans la croyance enseignée dans la Chaire de Pierre, de même, comme les exemples ont une plus grande force pour persuader ceux qui n'ont pas les préceptes, il lui semblait impossible que tant d'hommes de bien, si intelligents et si érudits, aient été aveugles en suivant si obstinément et si longtemps ces dogmes et ces enseignements que les ministres hérétiques présentent comme faussetés et erreurs aux idiots et aux hommes simples.

Elle considérait aussi que les protestants eux-mêmes avouaient que les nations d'Espagne, de France et d'Italie étaient douées d'un esprit plus élevé, d'une âme plus composée, d'une connaissance plus profonde, et de mœurs plus civiles et plus sobres que tous les autres peuples du monde, et parmi les septentrionaux eux-mêmes, celui qui était le mieux imbibé des coutumes et des dictats desdites nations était le plus estimé, de sorte que, bien qu'Arius ait répandu le poison de l'hérésie en Espagne et que la France ait ouvert son sein et ses bras aux erreurs des pays voisins, néanmoins ces grands rois et la majorité des grands hommes avaient, sans jamais changer d'opinion parmi tant d'accidents, continué dans l'obéissance à la Sainte Église et au vicaire du Christ, c'était donc un argument efficace que c'était la bonne et la vraie foi.

Cela a notablement accru la force dans l'âme de Sa Majesté que les hérésiarques n'ont jamais pu montrer quand, comment ou pourquoi l'Église catholique prévariquait dans la foi, ni où et en qui cette foi se perpétuait et se conservait, alors qu'il fallait que la véritable Église a toujours duré en quelque partie.

Mais dans le cœur de cette grande princesse, la considération des qualités de ceux qui avaient été les auteurs des hérésies fit une très forte impression. Sa Majesté savait déjà assez bien que seuls l'intérêt et la flatterie du bon sens, et non l'intérêt public, ni l'intégrité de l'esprit, avaient été les conseillers et les promoteurs de ces nouveautés.

Elle examina la condition de Martin Luther et des autres rebelles de l'Église catholique et trouva qu'ils étaient des hommes à la vie impure, aux sens débridés et à l'ambition immodérée, donc semblables à ces gens séditieux qui, dans le gouvernement d'un État, se cachent leurs prétextes avec le zèle du bien public et du service du même prince contre lequel ils combattent, ils n'ont jamais eu d'autre intention que de détruire l'État et la monarchie de l'Église pour se venger du tort qu'ils prétendaient dans leur cœur avoir reçu, pour ne pas être retenu par les pontifes romains dans cette considération que convoitait leur cupidité effrénée.

Elle finit alors par comprendre que si Luther commençait à contester la valeur des indulgences en sapant l'autorité du pape, c'était par envie et indignation que la responsabilité de les prêcher avait été confiée à d'autres et non à lui, comme il le souhaitait. S'il condamnait le Purgatoire, ne voulant pas admettre qu'il restât aucun châtiment pour les âmes mortes dans la grâce de Dieu, c'était une invention, soit pour discréditer davantage lesdites indulgences, soit pour élargir les rênes des sens tandis que la contumace devient plus grande, lorsque le moindre la punition est représentée.

Que s'il niait le jeûne, la pénitence, la confession, le célibat des prêtres, l'intercession des saints, la messe, les ornements et images des églises et autres choses similaires, il ne procédait d'autre chose qu'un projet intérieur pour devenir des gens disciples, il est facile de croire aux choses qui attirent les sens et répondent aux désirs de la nature, de même qu'il tirait aussi les principales raisons de sa méchanceté dans la haine implacable contre le Souverain Pontife, comme celui qui maudit ses erreurs.

La résolution d'Henri VIII, roi d'Angleterre, paraissait trop sacrilège et impie à cette pieuse reine, alors qu'il avait soustrait un royaume si catholique et si bien composé à l'obéissance de la sainte Église, pour aucune autre raison que de servir ses caprices et s'abandonner et s'avilir dans ses amours aveugles avec Anne Boleyn. Il était écoeuré par les actions indignes de ces princes d'Allemagne, qui avaient pillé les églises et s'appropriaient les revenus de nombreux religieux qui, en l'honneur du Rédempteur du monde et de la Cour Céleste, les utilisaient pour l'exalter et le glorifier dans les temps sacrés.

Mais surtout il a avancé vers la connaissance de la vérité en pensant combien il était honteux de croire que le Saint-Esprit avait voulu se servir d'hommes aussi vicieux et indignes pour réformer son Église, alors que tant d'autres n'en manquaient pas, tant sur le plan de doctrine et pour une sainteté notable.

De ces sentiments, et de l'escorte des Saints Pères soigneusement chérie par elle, une grande lumière s'est allumée devant ses yeux, de sorte que, à mesure qu'elle découvrait de grands obstacles et embarras dans le chemin qu'elle avait déjà parcouru, parmi ces nouvelles splendeurs, elle s'engageant plus vite et mieux sur des chemins, il commença à examiner minutieusement la substance et le fondement des cognitions les plus vraies. Elle appela auprès d'elle avec de grands prix les hommes les plus célèbres de la profession du luthéranisme et, sous couleur de vouloir apprendre ce qu'ils savaient, avec une dextérité admirable, elle s'efforça d'en extraire tout ce qu'ils croyaient et voulaient.

La vérité qui est la seule religion catholique romaine, parmi les sombres ténèbres de tant de dogmes et de doctrines contraires, commença à perdre de sa clarté et à engendrer dans son esprit une grande horreur pour les mensonges manifestes et les incohérences immodérées habituellement causées par la méchanceté des ministres hérétiques, avec beaucoup d'industrie inculquée dans l'âme des gens simples et imprudents.

Pendant ce temps, don Joseph Pinto Pereira, ambassadeur du Portugal, arrivait en Suède et entra à Stockholm fin juillet. Avec eux se trouvaient le père Antoine Macédo, Portugais, dans le rôle de confesseur, avec un compagnon appelé père Jean Andrade, tous deux jésuites. La reine, parfaitement informée, fut très heureuse de cette rencontre qu'elle avait tant désirée. Ainsi, nourrissant dans son âme une inclination résolue pour la foi catholique, elle commença dans ses discours et ses bons traitements à témoigner audit père Macédo quelque estime et affection.

Le père, en retour, observant que la reine, lorsqu'il était nécessaire de parler du pape, le faisait avec beaucoup de respect et de vénération, découvrit que Sa Majesté ne manquait pas de bonnes dispositions envers les catholiques et, par conséquent, jonglant avec lui en lui donnant toutes les occasions et à l'ouverture, il a travaillé pour que chaque jour sa satisfaction et sa confiance en lui grandissent de plus en plus.

Une fois l'ambassade terminée et que Pereira se préparait à son départ en septembre 1651, Sa Majesté commença à appeler plus souvent qu'auparavant ledit père. Enfin, le 12 août, l'ayant retiré dans ses chambres les plus reculées, et professant qu'elle voulait lui faire découvrir une affaire de la plus haute importance, elle se pencha près de son oreille et lui dit:

«Père Macedo, vous êtes le premier jésuite que je rencontre, et d'après la pratique et les informations que j'ai de votre bonté, je crois pouvoir me fier à votre fidélité et à votre prudence; alors maintenant que vous devez partir, je voudrais que vous fassiez en tout cas, par votre intermédiaire, que deux Italiens de votre compagnie, experts en toutes sciences, qui, sous couleur de gentlemen curieux de voir le monde, soient envoyés ici à ma Cour, afin que, sans éveiller les soupçons, j'en puisse profiter, c'est pourquoi je vous remettrai aussi des lettres pour votre général.»

Le père répondit à cela avec ses propres expressions et sentiments d'une si grande et importante nouveauté, lui rendit grâce pour sa confiance, lui offrit de la servir fidèlement et lui jura d'être secret.

De retour chez soi, Macédo, très jubilant et consolé, commençant à réfléchir à la manière d'obéir promptement à la volonté de la reine, décida de demander, comme il le fit, la permission à l'Ambassadeur d'aller, par curiosité, voir la belle et grande ville de Hambourg, mais il ne l'a pas obtenu; il revint donc vers la reine et lui fit part des difficultés qu'il avait rencontrées. Sa Majesté, l'ayant entendu avec la très ferme résolution de la servir, répondit: «Vous pouvez partir sans rien dire d'autre.»

Le père, informé que le vaisseau qui devait l'emmener était déjà au port de Balen, à 35 milles de là, prêt à mettre le cap sur Lübeck, alla faire ses derniers adieux à la reine, qui lui remit une lettre écrite de créance et signé de sa propre main adressé au général de la Compagnie de Jésus, qui était à l'époque le père François Piccolomini.

Le père Macédo a terminé ses expressions en la suppliant humblement de donner effet à ses saintes inspirations. Elle répondit alors que si elle avait su que la religion romaine était la bonne, elle l'aurait embrassée et lui aurait fait amener les deux pères qu'elle avait demandés, avec lesquels elle pouvait traiter librement et sans soupçon, et pour le reste elle encore une fois recommandé le secret et la promptitude.

Le père ayant résigné, il sortit par la porte arrière du palais, qui fait face à la mer, et sur une felouque il passa jusqu'à un rocher, où il passa la nuit, ne pouvant atteindre le navire pendant le jour. Le lendemain, il se trouva à Balen, où était déjà arrivé quelqu'un envoyé par la reine à la demande dudit ambassadeur pour le faire arrêter en prison; mais comme il avait reçu l'ordre secret de Sa Majesté de le laisser partir s'il le trouvait, il dissimula qu'il ne l'avait pas trouvé, sur quoi il monta à cheval et retourna à Stockholm, et l'autre entra dans le navire et fit voile vers Lübeck le deuxième de septembre, où il arriva douze jours après son départ.

L'ambassadeur immédiatement qualifia le père de voyou pour s'être enfui avec une telle infidélité, et d'autres ont répandu le bruit qu'il était devenu luthérien en prenant femme. De là, arrivé à Hambourg, il se dirigea vers Nuremberg; et enfin, après avoir perçu de nombreux dangers, il arriva à Rome le 28 octobre du même 1651.

Le père Piccolomini, général de la religion, étant décédé peu de temps auparavant, il remit la lettre de la reine au père Goswin Nickel, vicaire général, qui fut alors promu généralat, sous réserve de conditions éminentes, et dont la patrie est Cologne. Il embrassa avec beaucoup de zèle un projet si important, et comme l'est la profession particulière de ladite Compagnie, cherchant dans toutes les parties du monde à convertir les hérétiques et les infidèles à la Sainte Foi, dans laquelle ils font pleinement usage de tout ce qu'ils reçoivent de la charité. parmi d'autres, il a fait le choix immédiat du père François Malines, qui étudiait la théologie à Turin, sa patrie, et du père Paul Casati, Plaisancien, qui enseignait les mathématiques au Collège romain de Rome, tous deux sujets d'intégrité de vie, de compréhension suprême et une grande connaissance, de sorte que comme ils étaient curieux de marcher et de voir le monde sans tarder, ils se dirigeraient vers la Suède.

Ils se retrouvèrent à Venise le 2 décembre 1651, l'un arrivant du Piémont et l'autre de Rome. Le 12 du même mois, ils partirent en voyage, malgré la rigueur de la saison, et arrivèrent à Stockholm au début du mois de mars, retardés car le père Malines s'était blessé au pied en tombant sous son cheval, ce qui le cloua au lit pendant plusieurs jours.

Une fois ces deux pères arrivés à Stockholm, ils furent immédiatement présentés à la reine comme gentilhommes italiens, passagers; et bien que Sa Majesté se dissimulât au début, ils se rendirent bientôt compte de son excellent caractère, et ensemble ils admirèrent chez ladite princesse, à l'âge de 25 ans, une âme libre et désillusionnée par la vanité et la grandeur humaines, et remplie d'un telle connaissance ajustée de toutes choses qu'elle semblait nourrie de la seule moelle de la philosophie morale. Il ne fallut pas longtemps pour qu'elle se déclare enfin résolue, par une sainte inspiration, à embrasser la foi catholique et à renoncer à ses royaumes et à toute grandeur humaine, bien qu'elle fût, je ne dirai pas estimée, mais adorée d'une manière plus pleine et plus profonde autorité plus absolue que celle de n'importe lequel des présents.

Il ne fait aucun doute qu'elle aurait volontiers rétabli la foi catholique en Suède si elle avait su que les difficultés, malheureusement trop graves et trop pertinentes, étaient surmontables. Le danger de ruiner le concert de ses résolutions était trop évident, si l'on en sentait le moindre soupçon. De plus, l'incertitude de l'issue, beaucoup de temps et des risques de conscience étaient encore nécessaires, dans lesquels elle se sentait impatiente de rester sans professer la religion catholique, et elle ne pouvait pas non plus, pour des raisons insurmontables, la professer occultement.

Après avoir discuté longuement avec lesdits pères des moyens les plus appropriés pour la poursuite de ses intentions, elle résolut de faire connaître cette résolution au Souverain Pontife et d'envoyer avec ses lettres ledit père Casati, qui devra également s'informer en détail de ce qu'il fallut alors arrêter sa résidence à Rome, comme elle envisageait de le faire à l'époque, estimant que ladite ville était le lieu le plus approprié pour son séjour, non pas tant pour la réputation de sa personne, mais parce que, s'y maintenir en position d'indépendance par rapport à tout autre potentat du christianisme, elle aurait pu mettre ses talents au service de Dieu et de la Sainte Église, intervenant dans de nombreuses affaires du christianisme, pour lesquelles son esprit ne manquait certainement pas d'une plus grande habileté.

Elle envoya donc le père à Rome au mois de mai de la même année, mais ne donna aucune raison au pape, car il n'était pas possible d'arriver aussi vite à la renonciation au royaume, et entre-temps il n'y avait pas aucun mot des résolutions avec lesquelles Sa Sainteté Innocent avait assisté à la transaction. Le père Malines resta cependant en Suède, retenu par la reine tandis que Sa Majesté arrangeait et arrangeait les choses de telle manière que les États de Suède admettraient la renonciation au royaume au prince Charles palatin, déjà substitut de la Couronne après elle, et elle pourrait alors partir en toute sécurité.

Enfin, lorsque le moment fut venu de se dévoiler et de donner effet à ses résolutions, elle commença par exprimer ses sentiments à M. Bourdelot, aujourd'hui abbé de Massay, de la nation française, qui était son médecin de confiance, afin qu'elle se rende à la Cour de France, et sans rien révéler de religion, elle discuterait seulement si, en renonçant au royaume, elle pourrait faire son séjour en France; de même, Sa Majesté pensa que le père Malines passerait aussi à Rome avec ses lettres au pontife.

Pendant que ces deux sujets se préparaient à partir, la reine ayant découvert la grande prudence et le jugement exquis du sieur don Antoine Pimentel, qui, avec le titre de gentilhomme envoyé par le roi catholique pour de simples compliments et pour entretenir ensemble une bonne correspondance, il avait séjourné quelques mois auparavant à cette Cour et y avait acquis, grâce à ses conditions considérables, un grand crédit et beaucoup de vivacité. Elle résolut de confier aussi ses pensées à Pimentel et de profiter de ses travaux et de ses conseils dans une affaire si importante.

Ce cavalier écoutait attentivement la reine, restant à la fois consolé et admiré d'une si grande nouveauté; et après avoir considéré quel mérite au ciel et quels applaudissements dans le monde entier une action si glorieuse donnerait au chrétienté, il représenta à la reine la nécessité de la soutenir d'un prince non moins puissant que pieux, de sorte qu'en l'accompagnant de ses dépêches, la lettre qu'elle envoyait au pape, elle authentifierait le crédit d'un si grand et si remarquable exploit.

Mais le roi catholique parut très favorable à la proposition. La reine remit donc au père Malines des lettres pour Sa Sainteté, pour Monseigneur le cardinal Chigi (alors secrétaire d'État de Sa Béatitude), et pour le père Nickel, général des jésuites, et lui ordonna en même temps de faire passer le plus secrètement possible les lettres en Espagne pour procurer des dépêches de Sa Majesté Catholique au pape, afin qu'il donne au même père des lettres pour le roi catholique et pour don Louis de Haro, en supposant aussi que don Antoine Pimentel arrive à Madrid, où il fut appelé, pourrait ajouter du crédit à ses lettres et renforcer leur effet. Et, comme le plus grand soin de Sa Majesté était d'éloigner en secret toute ombre de soupçon, elle voulut que le père, sans s'embarquer avec Pimentel, prenne une autre voie.

Pour la même raison, il ne parut pas bon à la reine que le père Casati, revenu de Rome à Hambourg, retourne en Suède pour ne pas renouveler les soupçons et les ombres qui s'étaient déjà élevés contre eux, surtout sachant que certaines lettres que Casati écrivit à Malines avait été intercepté, d'où il ressortait qu'ils étaient tous deux engagés dans la même affaire et avaient des intérêts communs.

Le père Malines quitta Stockholm le 3 mai 1653, après y être resté un peu plus de 14 mois; la longueur du voyage, due aux vents contraires au voyage de la Suède à Lübeck, et le fait que l'embarquement en Angleterre, où la Flandre avait passé à cet effet, n'eut pas pu être immédiatement effectué, furent la cause pour laquelle il n'arriva pas à Madrid avant le voyage le 2 août, où il resta quelques mois sans rien entendre de Pimentel et sans entrer dans les négociations, tout en gardant l'ordre de ne les commencer qu'après avoir reçu des lettres de Sa Majesté, qui les enverrait après lui. Ledit don Antoine quitta Stockholm en août suivant et s'embarqua à Gothembourg. Cela n'a pas duré longtemps jusqu'à ce que la neige devienne abondante et qu'il soit obligé d'y retourner. Alors qu'il remboursait le navire dépensé à la cour, qui avait alors déménagé à Västerås, il y trouva des ordres de l'Espagne de rester un peu plus longtemps.

Comme cet accident empêchait la reine d'utiliser Pimentel, elle remplaça dans ce rôle le père maître Jean-Baptiste Güemes, dominicain. Il était au Danemark avec le comte de Rebolledo, ambassadeur catholique auprès de ce roi, ayant à négocier à la Cour de Madrid certaines affaires appartenant audit comte, il devait jouir et attendre la commodité de s'embarquer avec Pimentel, transféré au mois de juillet 1653 à Gothembourg, mais lorsque, comme on l'a dit, la neige revint, il ordonna à Pimentel de s'arrêter et partit avec lui à Västerås.

La reine, l'ayant connu comme un sujet d'une grande prudence et d'autres excellentes qualités, et estimant qu'il ne pouvait éveiller de soupçons avec son voyage en Espagne, car il savait déjà comment s'occuper des affaires de Rebolledo, ne manqua pas la conjonction d'utiliser lui, pour faire Pimentel il fallait faire traiter ce qu'elle avait dessiné à Madrid. Elle lui fit donc part de l'affaire, et elle écrivit au père Malines, à qui elle avait déjà donné ordre de ne faire aucune tentative sans autre avis, qu'il serait obligé d'attendre. ...

Swedish translation (my own):

Med så stora och iögonfallande gåvor saknades bara ljuset från den sanna religionen. Liksom himlen inte kunde tåla att en så vacker själ och ett så gott sinne skulle vandra i falskhetens mörker, så var den snällt mot henne med dess influenser att orsaka stora och förunderliga effekter.

Skarpheten i hennes uppfinningsrikedom väcktes av gudomlig nåd. Inspirationerna från himlen började väcka i hennes själ insikten om dissonanser, villfarelser och lögner hos den sekt hon bekände sig till. Saken var emellertid ömtålig, och hon tyckte det var bäst att anförtro sina motiv till de ministrar vilkas kunskaper hon redan mätt med större noggrannhet och förutseende.

Hon gick till sig själv med tanke på att precis som Gud alltid var densamme, så var hans tro densamma, och grunden för all sanning, så var det inte möjligt att rimligen tolerera något förändrat eller dissonant i denna individs insikt, vilken måste vara en och alltid enhetlig för sig själv. Hon började därför upptäcka svagheten i de skäl med vilka luteranerna och andra stödjer sina nyheter och villfarelser. Hon började också inse att den Heliga Skriften, förstådd och vördad med den renhet och uppriktighet som den tas emot och undervisas med i Petri Stol, administrerade argument som var för tydliga för att övertyga lögnerna.

Hon märkte att vissa heliga böcker tillrättavisades av Luthers anhängare, utan någon annan grund än deras egen nyckfullhet, och bara för att de fördömde deras misstag. Att hos dem som tror och uppskattar så mycket, de förändrar, förfalskar och förfalskar den bästa delen av dem, och de tolkar dem så olika att det inte är konstigt om bland så många oenigheter och förvirringar (att vara som så många huvuden på en hydra) otaliga sekter mångfaldigas och återuppstår, alla dock olika och motsatta varandra. Javisst, Guds ord var nu så förnedrat att varje dåraktig hantverkare eller dum liten kvinna fräckt vågade tolka trons högsta mysterier medan de knappt förstås av de mest kunniga och sublima intellekt.

Att sekterna blev större eller mindre beroende på den hjälp och uppmuntran de hade på jorden och även att tron var en mycket dyrbar gåva från himlen. Därför, eftersom anhängarna av nyheterna befann sig utan säkerhet eller någon sannolikhet för den sanna innebörden, var det säkrare att bekräfta den enhetliga och överensstämmande tolkningen av många heliga som genom seklerna den katolska Kyrkan hade haft så anmärkningsvärd och framstående för doktrin och för livets integritet. Det är dock en alltför uppenbar galenskap att vilja ta avstånd från dessas gemensamma konsensus för att ansluta sig till dem som utan heder för godhet och dygd har genom passion och privata intressen lyckats mörka världen, förvirra den och förklä den med tusen chimärer och ondska.

Denna visa drottning lade till dessa reflektioner flera andra mycket avslöjande överväganden, och bland dessa föreföll det henne vara av största vikt att den romerska Kyrkan, på grund av den ständiga följden av högsta påvar och enhetligheten av riter och doktriner, även om den hade upprörts av häftiga stormar, bekämpats av fiendens vapen och besvärats av motsatta doktriner, som en palm hade den rest sig allt högre och blivit allt mer strålande och härlig.

Hennes Majestät observerade att de samma nationer, som idag lever utanför den romerska Kyrkans bröst, och särskilt de nordliga, hade varit de som i många sekler hade vördat den katolska tron mer än andra, och hade varit mycket bördiga generatorer av dessa ämnen som med livets helighet hade illustrerat världen och med sina själar förskönat himlen. Att de skrifter som ansågs vara de mest lärda, de mest kända handlingarna, de mest iögonfallande dygderna och de mest upphöjda sinnena var de som hade stannat kvar i den tro som lärdes ut i Peters Stol, så eftersom exemplen har större styrka att övertyga dem som gör det. inte har föreskrifterna, verkade det omöjligt för henne att så många goda män, så intelligenta och så lärda, skulle ha varit blinda på att så ihärdigt och så länge följa de dogmer och läror som kätterska ministrar framställer som falskhet och fel för idioter och enfoldiga män.

Hon ansåg också att protestanterna själva erkände att nationerna i Spanien, Frankrike och Italien var utrustade med en högre ande, en mer sammansatt själ, en djupare kunskap och mer civila och mer nyktra seder än alla andra folk i världen, och bland nordborna själva aktades den, som bäst var genomsyrad av de förutnämnda nationernas seder och föreskrifter, så att även om Arius spridit kätteriets gift i Spanien, och Frankrike öppnat sin barm och sina armar för grannländernas villfarelser, likväl hade dessa stora konungar och majoriteten av stora män, utan att någonsin ändra sin uppfattning bland så många olyckor, fortsatt i lydnaden av den heliga Kyrkan och Kristi ställföreträdare, det var därför ett effektivt argument att detta var det goda och den sanna tron.

Det ökade märkbart styrkan i Hennes Majestäts själ att heresiarkerna aldrig har kunnat visa när, hur eller varför den katolska Kyrkan förblev i tron, inte heller var eller i vem denna tro förevigades och bevarades, även om det var nödvändigt att den sanna Kyrkan bestod alltid i någon del.

Men i denna stora prinsessas hjärta, med tanke på egenskaperna hos dem som varit upphovsmän till kätterierna, gjorde ett mycket starkt intryck. Hennes Majestät var redan tillräckligt väl informerad om att endast intresse och förnuftets smicker, inte allmännytta, inte sinnets integritet, hade varit rådgivare och främjare av dessa nyheter.

Hon undersökte villkoren för Martin Luther och de andra rebellerna i den katolska Kyrkan och fann att de var män med orena liv, med otyglade sinnen och med omåttlig ambition, därför som de upproriska människor som i en stats regering döljer sig sina förevändningar med nit för det allmännas bästa och att tjäna samma prins mot vilken de kämpar, hade de aldrig någon annan avsikt än att förstöra staten och Kyrkans monarki för att hämnas för det orätt som de i sina hjärtan hävdade att ha fått, för att inte hållas av romerska påvar i den omtanke som eftertraktades av deras ohämmade omtanke.

Därför insåg hon till slut att om Luther började utmana värdet av avlat genom att undergräva påvens auktoritet, så gjorde han det av avund och indignation över att ansvaret att predika dem hade anförtrotts åt andra och inte till honom, som han önskade. Om han fördömde skärselden och inte ville erkänna att något straff kvarstod för själar som dog i Guds nåd, var det ett påhitt, antingen för att ytterligare misskreditera nämnda avlat eller för att vidga tyglarna på sinnena medan gensträvigheten blir större, när mindre straff representeras.

Att om han förnekade fasta, botgöring, bekännelse, prästernas celibat, helgonens förbön, mässan, kyrkornas prydnader och bilder och andra liknande saker, så utgick han inte från något annat än en intern plan för att bli efterföljare människor har lätt för att tro på saker som lockar sinnena och möter naturens begär, precis som han också tog huvudskälen till att främja sin ondska från det oförsonliga hatet mot den högste påven, som den som fördömde sina misstag.

Henrik den åttondes, konungen av Englands, beslut verkade alltför helgerånande och ogudaktigt för denna fromma drottning, medan han hade avlägsnat ett så katolskt och välkomponerat rike från den Heliga Kyrkans lydnad, utan någon annan anledning än att tjäna sina nycker och att överge och förnedra sig själv i sina blinda kärleksaffärer med Anna Boleyn. Han blev illamående av de ovärdiga handlingar som utfördes av dessa furstar av Tyskland, som hade rånat kyrkorna och tillägnat sig inkomsterna för många religiösa människor som, till ära för världens återlösare och det Himmelska Hovet, använde dem för att upphöja och förhärliga honom i heliga tider.

Men framför allt gick han framåt mot kunskapen om sanningen genom att tänka på hur skamligt det var att tro att den Helige Ande hade velat använda sådana onda och ovärdiga män för att reformera sin Kyrka, medan så många andra inte saknades, både i termer av läran och för anmärkningsvärd helighet.

Från dessa känslor och från eskorten av de Heliga Fäderna som hon noggrant omhuldade, tändes ett stort ljus framför hennes ögon så att när hon upptäckte stora hinder och pinsamheter på den väg hon redan hade tagit, så bland dessa nya prakt, hon gav sig ut längs vägar snabbare och bättre, började han noggrant undersöka substansen och grunden för de sannaste kognitionerna. Hon kallade till sig med stora priser de mest kända männen inom luterdomens yrke, och under färgen av att vilja lära sig vad de visste, gick hon med beundransvärd skicklighet ut och utvann allt de trodde och avsåg.

Sanningen, som är den enda romersk-katolska religionen, bland de mörka dunkelheter av så många dogmer och motsatta doktriner, började kasta sin klarhet och genererade i sin ande en stor avsky för de uppenbara lögnerna och omåttliga inkonsekvenserna som vanligtvis orsakas av kätterska ministrars illvilja, med mycket industri ingjutit i enfoldiga och okloka människors själar.

Emellertid anlände don José Pinto Pereira, Portugals ambassadör, till Sverige och gick in i Stockholm i slutet av juli. Med dessa fanns fader António Macedo, portugisisk, i rollen som biktfader, med en följeslagare som hette fader João Andrade, båda jesuiterna. Drottningen, efter att ha blivit fullt informerad, var mycket nöjd med detta möte, som hon hade önskat. Så, med en bestämd böjelse i sin själ för den katolska tron, började hon i sina samtal och goda behandlingar visa den nämnda fader Macedo en viss aktning och tillgivenhet.

Fadern, i gengäld, observerade att drottningen, när det var nödvändigt att tala om påven, gjorde det med stor respekt och vördnad, upptäckte att Hennes Majestät inte saknade ett gott sinnelag mot katoliker och därför jonglerade och gav henne alla möjligheter och öppnande, arbetade han för att se till att hennes tillfredsställelse och förtroende för honom skulle växa mer och mer för varje dag.

När väl ambassaden var över, och Pereira förberedde sin avresa i september 1651, började Hennes Majestät oftare än tidigare kalla den förutnämnda fadern till sig. Slutligen, den 12 augusti, efter att ha dragit tillbaka honom till sina mest avlägsna rum och bekände att hon ville upptäcka en affär av största vikt för honom, lutade hon sig nära hans öra och sade till honom:

»Fader Macedo, Ni är den första jesuiten jag har träffat, och utifrån den praktik och information jag har om Er vänlighet, tror jag att jag kan lita på Er trofasthet och försiktighet; så nu när Ni behöver ge Er av, skulle jag vilja att Ni agerar i alla fall genom Er att två italienare i Ert företag, experter i varje vetenskap, som under färgen av att vara herrar nyfikna på att se världen skickas hit till mitt hov, så att jag utan att väcka misstankar kunde begagna mig av dem, vartill jag också kommer att ge Er brev till Er general.«

Fadern svarade på detta med sina egna uttryck och känslor av en så stor och viktig nyhet, tackade henne på rätt sätt för hennes förtroende, erbjöd sig att tjäna henne troget och svor henne att vara hemlig.

Efter att ha återvänt hem, bestämde sig Macedo, mycket jublande och tröstad, och började fundera på hur man omedelbart skulle lyda drottningens vilja, och beslöt, som han gjorde, tillstånd från ambassadören att av nyfikenhet bege sig för att se den vackra och stora staden Hamburg, men han fick det inte; han återvände därför till drottningen och berättade för henne vilka svårigheter han hade stött på. Hennes Majestät, efter att ha hört honom med en mycket bestämd beslutsamhet att tjäna henne, svarade: »Ni får gå utan att säga något annat som helst.«

Fadern, informerade om att fartyget som skulle ta honom redan befann sig i hamnen i Balen, 35 mil bort, redo att segla mot Lübeck, gick för att ta sitt sista farväl från drottningen, som gav honom ett skriftligt tillståndsbrev och undertecknad av sin egen hand adresserad till generalen för jesuitkompaniet, som vid den tiden var fader Francesco Piccolomini.

Fader Macedo avslutade sina uttryck med att ödmjukt tigga henne att ge effekt åt hennes heliga inspirationer. Vid det här laget svarade hon att om hon hade vetat att den romerska religionen var den goda, skulle hon ha anammat den och låtit honom ta med sig de två fäder hon hade bett om, med vilka hon kunde handla fritt utan misstankar, och förresten återigen rekommenderade sekretess och snabbhet.

Efter att fadern avgått, gick han ut från bakdörren till slottet, som vetter mot havet, och på en felucka passerade han till en klippa, där han stannade över natten, eftersom han inte kunde nå fartyget på dagen. Följande dag befann han sig i Balen, dit någon redan hade anlänt av drottningen sänd på den förutnämnde ambassadörens begäran att få honom arresterad i fängelset; men då han hade hemliga befallningar från Hennes Majestät att släppa honom om han fann honom, dissimulerade han att han inte funnit honom, varpå han steg på sin häst och återvände till Stockholm, och den andre gick in i skeppet och seglade till Lübeck den 2 september, dit den kom tolv dagar efter hans avresa.

Ambassadören publicerade genast fadern för att vara en skurk för att ha sprungit iväg med sådan otrohet, och andra spred budskapet att han hade blivit luteran genom att ta en hustru. Därifrån, efter att ha nått Hamburg, begav han sig mot Nürnberg; och slutligen, efter att ha insett många faror, anlände han den 28 oktober samma 1651 till Rom.

Fader Piccolomini, religionens general, hade dött kort tidigare, så han överlämnade drottningens brev till fader Goswin Nickel, generalvikar, som sedan befordrades till generalatet, föremål för framstående villkor, och vars fädernesland är Köln. Han omfamnade med stort iver ett sådant viktigt projekt, och som är det speciella yrket för det nämnda kompaniet, sökte han alla delar av världen för att omvända kättare och otrogna till den heliga tron, där de till fullo utnyttjar allt de får från andras välgörenhet gjorde han det omedelbara valet av fader Francesco Malines, som läste teologi i Turin, hans hemland, och fader Paolo Casati, från Piacenza, som undervisade i matematik vid Collegio Romano i Rom, båda ämnen av livets integritet, av högsta förståelse och stor kunskap, så att när de var nyfikna på att utan dröjsmål vandra och se världen skulle de leda sig till Sverige.

De befann sig i Venedig den 2 december 1651, den ena anlände från Piemonte och den andra från Rom. Den 12 i samma månad begav de sig, trots årstidens stränghet, till Stockholm och anlände till Stockholm i början av mars, försenade eftersom fader Malines skadat foten när han föll under sin häst, vilket höll honom sängliggande i flera dagar.

När väl dessa två fäder anlände till Stockholm, presenterades de genast för drottningen som italienska herrar, passagerare; och ehuru Hennes Majestät förstördes i början, blev de snart medvetna om hennes utmärkta sinnelag, och tillsammans beundrade de i nämnda prinsessa, vid 25 års ålder, en själ fri och desillusionerad av mänsklig fåfänga och storhet, och fyllda av ett sådant anpassade kunskap om allt som det tycktes närde med moralfilosofins enda märg. Det dröjde inte länge innan hon slutligen förklarade sig besluten att genom en helig inspiration omfamna den katolska tron och för att den skulle avsäga sig sina konungadömen och all mänsklig storhet, fastän hon var, jag ska inte säga uppskattad, utan avgudad med fylligare och mer absolut auktoritet än någon av de närvarande.

Det råder ingen tvekan om att hon mer än gärna skulle ha fört tillbaka den katolska tron i Sverige om hon hade vetat att de svårigheter som tyvärr var alltför allvarliga och relevanta var överkomliga. Faran att förstöra konserten med hennes resolutioner var alltför uppenbar om minsta aning om detta skulle luktas. Dessutom krävdes fortfarande osäkerheten om utgången, en hel del tid och risk för samvete, där hon kände sig otålig att stanna kvar utan att bekänna sig till den katolska religionen, och inte heller kunde hon av oöverstigliga skäl bekänna den i hemlighet.

Efter att ha diskuterat ingående med de förutnämnda fäderna det lämpligaste medlet för att fullfölja sina avsikter, beslöt hon att underrätta den högsta påven om denna resolution och att med sina brev sända den förutnämnde fadern Casati, som också borde få reda på i detalj vad var nödvändigt att stoppa sin vistelse i Rom, som hon designerade att göra vid den tiden, med tanke på att den nämnda staden var den lämpligaste platsen för hennes vistelse, inte så mycket för hennes persons rykte, utan för att hon behöll sig i ställningen av självständighet från någon annan potentat inom kristendomen kunde hon ha använt sina begåvningar i Guds och den Heliga Kyrkans tjänst, ingripande i många kristendomens angelägenheter, för vilka hennes ande säkerligen inte saknade större förmåga.

Hon sände därför fadern till Rom i maj månad samma år, men gav inte någon anledning till påven, emedan det inte gick att så snabbt komma till rikets avstående, och under tiden fanns det inget ord som helst om de resolutioner med vilka Hans Helighet Innocentius hade deltagit i transaktionen. Fader Malines blev dock kvar i Sverige, häktad av drottningen medan Hennes Majestät ordnade och ordnade saker och ting på ett sådant sätt att Sveriges Ständer skulle erkänna avståendet av riket till pfalzgreven Karl, som redan ersatte Kronan efter henne, och hon kunde sedan gå i säkerhet.

Slutligen, när tiden var inne för att avslöja sitt sinne och verkställa sina beslut, började hon med att öppna sina känslor för monsieur Bourdelot, nu abbot i Massay, från den franska nationen, som var hennes förtrogna läkare, så att hon kunde ta sig till hovet i Frankrike, och utan att på något sätt avslöja religionsfrågan, skulle hon bara diskutera huruvida hon genom att avsäga sig riket kunde göra sitt uppehåll i Frankrike; så kom också Hennes Majestät in i tanken att även fader Malines skulle övergå till Rom med sina brev till påven.

Medan båda dessa undersåtar förberedde sig för att avfärda, efter att drottningen upptäckt den stora försiktighet och utsökta omdöme av señor don Antonio Pimentel, som med titeln gentleman skickad till henne av den katolske konungen för enkla komplimanger och för att skapa god korrespondens tillsammans, han hade vistats några månader förut vid det hovet och hade där med sina ansenliga villkor skaffat sig stor beröm och mycket livlighet. Hon beslöt att anförtro sina tankar till Pimentel också och att använda sig av hans verk och råd i frågan som var så viktig.

Denne kavaljer lyssnade uppmärksamt på drottningen och förblev både tröstad och beundrad av en så stor nyhet; och efter att ha övervägt vilken förtjänst i himlen och vilken applåd i hela världen en sådan härlig handling skulle ge kristendomen, framställde han för drottningen behovet av att försörja henne med en furste som inte var mindre mäktig än from, så att genom att åtfölja med hennes försändelser, brevet hon skickade till påven, skulle hon bekräfta krediten för en sådan stor och anmärkningsvärd bedrift.

Men den katolske konungen verkade vara mycket positiv till förslaget. Drottningen gav därför fader Malines brev för Hans Helighet, för monsignor kardinal Chigi (dåvarande Statssekreterare för Hans Helighet) och för fader Nickel, jesuiternas general, och beordrade honom samtidigt att så hemligt som han kunde passera till Spanien för att skaffa försändelser från Hans Katolska Majestät till påven, för att han gav samma fadern brev för den katolske kungen och för don Luis de Haro, även om han antog att don Antonio Pimentel anlände till Madrid, dit han kallades, kunde lägga till trovärdighet till hans brev och öka deras effekt. Och eftersom Hennes Majestäts största omsorg i hemlighet var att avlägsna varje skugga av misstankar, ville hon att Fadern, utan att gå ombord med Pimentel, skulle ta en annan väg.

Av samma anledning tycktes det inte vara bra för drottningen att fader Casati, efter att ha återvänt från Rom till Hamburg, skulle återvända till Sverige för att inte förnya de misstankar och skuggor som redan hade uppstått mot dem, särskilt med vetskapen om att några brev som Casati skrev till Malines hade interciperats, varav man förstod att de båda ägnade sig åt samma verksamhet och hade gemensamma intressen.

Fader Malines lämnade Stockholm den 3 maj 1653 efter att ha varit där drygt 14 månader; resans längd på grund av vindarna i motsats till resan från Sverige till Lübeck, och underlåtenheten att så omedelbart möta ombordstigningen i England, dit Flandern hade passerat för detta ändamål, var orsaken till att den inte anlände till Madrid före den 2 augusti, där han stannade några månader utan att höra något från Pimentel och utan att gå in i förhandlingarna, medan han höll order att inte påbörja den, om han inte först fick brev från Hennes Majestät, som skulle skicka dem efter honom. Den förut nämnda don Antonio lämnade Stockholm följande augusti och gick ombord i Göteborg. Det varade inte länge förrän snön blev tung och han tvingades återvända dit. Medan han återbetalade fartyget som spenderats vid hovet, som då hade flyttat till Västerås, fick han där order från Spanien att stanna lite längre.

Eftersom denna olycka hindrade drottningen från att använda Pimentel, ersatte hon fadermästaren Juan Bautista Güemes, en dominikan, i denna roll. Han befann sig i Danmark med greven de Rebolledo, katolsk ambassadör hos den konungen, att i Madrids hov måste förhandla om några angelägenheter som tillhörde nämnde greve, han skulle njuta och avvakta bekvämligheten av ombordstigning med Pimentel, överförd i julimånaden 1653 i Göteborg, men när som sagt snön kom tillbaka beordrade han Pimentel att stanna och följde med till Västerås.

Drottningen, efter att ha känt honom som en undersåtare med stor försiktighet och andra utmärkta egenskaper, och med tanke på att han inte kunde väcka misstankar med sin resa till Spanien, eftersom han redan visste hur man skulle gå tillväga för Rebolledos ärenden, missade inte konjunkturen att använda sig av honom, att göra Pimentel bör behandlas vad hon hade designat i Madrid. Hon meddelade därför affären till honom, och hon skrev till fader Malines, till vilken hon redan hade givit order om att inte utan vidare varsel göra något försök att hon utan vidare varsel skulle behöva vänta på honom. ...

English translation (by Burbury; with some typos corrected):

To her great and conspicuous endowments, nothing was wanting, but the light of true Religion; but Heaven not suffering so beautifull a soul, and so good a mind, to wander in the darkness of falsehood, was so kind to her in his influence, to cause great and wonderfull effects.

Divine grace awaken'd her searching understanding, and Heavenly inspirations began to alarum in her mind, the Survay of the dissonancies, falshoods, and untruths, of the Sect she profess'd. But the business was nice, and she thought it not good, to trust her motives to those Ministers in credit, whose knowledge she had formerly measur'd, with more accurateness, and wariness: She consider'd with her self, that as God was still the same, so his faith was the same, and the foundation of all truth: insomuch, that with reason, he could not suffer any thing to be alter'd, and dissonant in the knowledge of that Individuum, which should be only one, and still uniform to it self. She therefore began, to discover the weakness of the reasons, which Luther, and others sustain'd their new opinions, and fallacie with, and began to discern that the sacred Scripture understood, and respected, with that Purity and Candour, with which 'tis received and taught in the Catholique Church; furnisht her with clearest arguments, to convince their untruths. She perceiv'd some sacred books were refus'd by the followers of Luther, for no other cause, but their own meer capriciousness, and only for condemning their errors. That of those they retain, and have in such esteem, the greatest part they alter, adulterate, and falsifie, and so variously interpret, that 'tis not any wonder, amongst such dissentions & confusions, resembling so many Hydra's head, innumerable Sects are multiply'd and produc'd; yet all disagreeing, and contrary to one another. Nay, that now the word of God was so vilify'd, that each foolish tradesman, or ignorant woman, durst shamelessly interpret the highest mysteries of the faith, which hardly the most knowing, and most sublime wits understand. That the Sects did encrease, or decrease, as assisted, and fomented here on earth; yet faith is a rare gift of Heaven, insomuch as the followers of novelties, having nothing of assurance; nor probably the true sense; twas surer to rely on the uniform, and agreeing interpretation of so many Saints, the Catholique Church hath had in all ages, for doctrine and integrity of life, so renowned and eminent. 'Twas therefore too evident a madness, to depart from their common consent, and adhere unto those, who, without the reputation of goodness, and vertue, have for their own passion, and private advantage, endeavoured to darken the world, to confound it, and vizard it, with many chimeras, and malignities.

To these her reflections, the wise Queen added diverse other weighty considerations; and amongst them, this seem'd to have force, that by the continu'd succession of Popes, and uniformity in Rights, and Doctrine, the Church of Rome, though tost by fierce tempests, invaded by her enemies armes, and molested with contrary Doctrines, had allwaies like the Palmtree, grown higher, and been still more resplendent, and glorious.

Her Majestie observed, that the very same Nations, and particularly the Septentrional, which now do live out of the lap of the Roman Church, have more than any others, for many ages past, had the Catholique faith in veneration, and produc'd many men; who, with their holy lives, have enobled the world, and with their souls beautify'd Heaven. That the writings esteem'd the most learned, the famousest actions, the conspicuousest vertues, and most refin'd wits, have been the perseveres in the Catholique faith, insomuch that as examples more forcibly perswade us, than precepts; it seem'd to her impossible, so many good men, so intelligent, and so learned, should have been blind, to follow so tenaciously, and so long, the opinions and doctrines, which hereticall Ministers represent to the simple and Ideot, for falsities, and errours.

Besides she consider'd, the very same Protestants confess'd, the Spaniards, the French, and Italians were of a more elevated spirit, and more compos'd mind; of more profound Knowledge, and a civiller, and soberer behaviour, than all other people of the world; and that amongst these of the Northern Inhabitants themselves; he was most valued, that was best acquainted with the customs, and dictates of the Nations aforesaid, insomuch that though Arius had in Spain spread the poyson of his heresie; and France had both open'd her bosom, and arms, to the errours of the neighbouring Countries; yet those great Kings, and most of the Nobility, without ever changing their opinions, among, so many accidents, had continu'd in the obedience of the Catholique Church, and the Vicar of Christ, which afforded a strong argument, for the goodness and truth of his faith.

Her Majesty received an additional force in her mind, that the Authors of heresies could never yet shew; when, how, or why, the Catholique Church did prevaricate in her faith nor where, and in whom perpetuated, and conserv'd, it being very necessary, the true Church should alwaies have endur'd in some part.

But, the consideration of the qualities, of the Authors of heresies, made a very strong breach in this Princesses heart; her Majestie being now well inform'd, that interest alone, and the pleasures of the flesh, not the benefit of the publique, nor integrity of the mind, were the Councellors and Promoters of these novelties. She examin'd Martin Luthers condition, and the other opposers of the Catholique Church, and found they were men of an ill life, sensual, and extreamly ambitious; whereupon like seditious persons, who in a State-Government, do cloak their pretences with the zeal of the publique good, and the service of the Prince, against whom they fight, they never had other design, than the ruine of the State, and Monarchy of the Church, in revenge of the wrong, they pretended to receive in their minds; in that the Popes of Rome comply'd not with their boundless desired; so as she foresaw in the end, that when Luther began to impugne the value of indulgences, by depressing the authority of the Pope, he did it out of envy and anger, that the care of delivering them in Sermons, was committed to others, and not to himself, as he had desir'd. That when Purgatory was condemned by him, he being unwilling to admit any pain did remain to the souls, which dy'd in the state of grace; 'twas meerly his invention, either to discredit more the said indulgences, or let loose the reins to sensuality, since the contumacy is the greater, when the punishment is represented the less. That when he deny'd fastings, Pennance, Confession, the single life of Priests, the intercession of Saints, the Mass, the Ornaments, and Images of the Church, and the like; it onely proceeded from his inward design, to make the people follow him, who are apt to believe, what allureth the senses, and furthers the appetite of nature; as likewise his principall motives for promoting his wickedness, had their rise from his unplacable hatred of the Pope, as one that condemned his errours.

To this pious Queen, the resolution of Henry the eighth King of England, seem'd too sacrilegious and wicked; who withdrew from the obedience of the holy Church, a Catholique, and well compos'd Kingdom, and onely for the pleasing of his humours, and abandoning, and debasing himself in the loves of Anne Bullen. She dislik'd the unworthy actions of those Princes of Germany, who spoiling the Churches, had seized the revenues of so many Orders of Religious, who in honour of our Saviour, and the Heavenly Court, had employ'd them in sacred Temples, to glorifie, and exalt him. But more than all the rest, she came to the Knowledge of the truth, by considering, how unseemly it was to believe, the Holy Ghost would use such men, that were vitious, and unworthy, for reforming of his Church, while there were so many others, renown'd for their Doctrine and sanctity.

With these speculations, and the guide of the holy Fathers, exactly perpended by her; she saw a great light before her eyes, whereupon as in the way long chosen by her, she discover'd great stumblings, and disturbances; so among these new lights, she walking in the best, and readiest paths, began to examine particularly the substance and foundation of the truest religion. With great rewards she invited to her, the famousest men in the Lutheran profession, and under the colour of learning what they knew, extracted with admirable dexterity, the sum of their belief and understanding: Truth, the only Catholique, and Roman religion, among the black darkness of so many opinions, and contrary doctrines, began to shew her cleanness, and beget in her mind, a great loathing of the manifest falsities, and immoderate absurdities, which usually by the malice of hereticall Ministers, with great industry are instill'd into the minds, of unwary and simple people.

In the mean time, Don Joseph Pinto Parera, the Portugall Ambassadour arrived in Swedland, making his entrance into Stockholm about the end of July, with whom as his confessour, was Father Anthony Macedo a Portugess, together with his Companion, Father John Ardrada, both Jesuits. The Queen inform'd of all, was glad of that encounter, by her so desir'd, insomuch as concealing in her mind, a resolute inclination to the Catholique faith, she began in her discourses, and treaties, to shew some esteem and affection to Father Macedo. He on the contrary side, observing the Queen, when she spake of the Pope, to shew much respect and veneration, discover'd, her Majestie had a good disposition towards Catholiques, and therefore with dexterity, by opening, and enlarging the way, so wrought, that every day her satisfaction and confidence of him, receiv'd augmentation.

When the Ambassy was finisht, & Parera prepar'd to be gone in September, 1651. her Majesty more frequently than before, began to send for the Father aforesaid; In the end, on the 12th of August, retyring with him into her inwardest lodgings, and saying, she would tell him a business of consequence; said thus in his ear, "Father Macedo, you are the first Jesuit I knew, and as by the practice, and relation I have of your vertue, I suppose I may be confident of your faithfulness, and prudence; so now since you are to depart, I desire by all means, you'l procure me hither two Italians of your Society, expert in all Knowledge, who under the colour of Gentlemen, than desire to see the world, may stay in my Court, that I without suspition, may make use of them, to which effect I'le write too you by you to your Generall." The Father comply'd with her Majestie, with expressions, and a sense peculiar to news of that consequence, and giving her due thanks for her confidence of him, and offering to serve her with fidelity, he swore to be secret.

Macedo came home full of joy, and consolation, and beginning to consider of the manner, how to execute diligently her Majesties desire, resolved to ask leave, as he did, of the Ambassadour, to go see, for his own curiosity, the fair and great City of Hamburg, but could not obtain it; so as he return'd to the Queen, and told her of the difficulties he had met with. Her Majestie hearing him of a setled resolution to serve her, reply'd, "you may go, and say nothing." The Father inform'd, that the Vessell, which should carry him was then in the Haven of Balen, 35 miles distant, and ready to set sayl towards Lubeck; went to take his last leave of the Queen, who gave him a letter of credence, written, and subscrib'd with her own hand, and directed to the General of the company of Jesus, who then was Father Francis Piccolomini.

Father Macedo concluded his expressions, with humbly beseeching her, to consummate her holy inspirations, to which she reply'd, that if she had known, the Roman religion, had been best, she would have embraced it, and that he should cause the two Fathers, she desir'd to be sent, with whom she might freely discourse, and without all suspition, having nothing else to say, but entreat him again, to be secret and quick.

The Father being licenc'd to depart, went out of the gate behind the Court, which looks towards the Sea, and pass'd in a Feluca to a Rock, where he remained that night, since he could not reach the Vessell by day. The day after he arrived at Balen, whether one was now come, dispatcht by the Queen, at the instance of the foresaid Ambassadour, to arrest him, and carry him to prison; but as he had secret order from her Majestie, to let him escape, if he found him, he fain'd he could not find him, and took horse and returned to Stockholm, and the Father embarqued himself, and sayled towards Lubeck on the 2d. of September, where twelve daies after he arriv'd.

The Ambassadour soon gave out, the Father was a Knave, by his flying away in that manner, and others divulged, he was become a Lutheran, and married. From thence he arriving in Hamburg, steer'd his course towards Nurenberg, and finally having run many dangers, came to Rome on the 18. of October, 1651.

Father Piccolomini the Generall of the Society, dyed a little before, so as he delivered the letter to Father Goswin Nikel, who was then Vicar-Generall, and afterwards Generall; a man of great parts, and born in the City of Cullen. He embrac'd with great zeal, a business of that consequence, and as 'tis the particular profession of the Society aforesaid, to search all the parts of the world, to convert to the holy faith, both Heretiques and Infidells, in which they employ very freely whatsoever is given them in charity, and quickly made choice of Father Francis Malines, a Reader of Divinity in Turin his Country, and Father Paul Casate of Piacenza, a professour of Mathematicks in the Roman Colledge at Rome; men, besides integrity of life, of most exquisite understanding, and great knowledge, that as persons desirous to travell, and see the world, they might without delay, take their journey for Swedland.

They arrived in Venice on the second of December. 1651, the one comming out of Piemont, and the other from Rome. On the twelfth of the said month, they departed, and prosecuted their journey; notwithstanding the extremity of the weather, and only in the beginning of March got to Stockholm, being hinder'd on the way, by reason that Father Malines hurt his foot, by the fall of his horse, which made him keep his bed many daies.

In the mean time, Father Godfrey Franchenius, a Jesuit, and a man, that was truly Apostolicall, and of excellent parts, was brought by a Tempest from Denmark into Swedland, who had frequently treated with the Queen, and not without profit, but not being able to stay there without being known, he before was departed, and gone into Flanders.

These two Fathers, arriving in Stockholm, were presently conducted to the Queen, as Italian Gentlemen, and Passengers. And albeit her Majestie dissembled in the beginning, they so soon perceiv'd her good disposition, and admir'd too in her, then 25. years old, a soul undeceived, and exempt from vanity, and the greatness of the world, and filled with so equall a Knowledge of all things, that she seem'd onely nourisht with the marrow of morall Philosophy. Not long after, she declared her self, resolv'd by a holy inspiration, to embrace the Catholick faith, and renounce for it her Kingdoms, and all humane greatness, though there she was not onely esteemed, but ador'd with a fuller, and more absolute authority, than any of her time.

There's no doubt, but she would very gladly have resetled in Swedland the Catholique faith, if she could have overcome the great, and many difficulties, that lay in the way. Too evident was the danger of spoyling the consort of her resolutions, if they had smelt the least in that kind. Besides too, the uncertainty of the end, much time was required, and hazard of her conscience, in which she was impatient to continue, without the profession of the Catholique religion, and she could by no means profess it occultly.

When she had with the said Fathers, long discussed the means, that were fittest, for the compassing of her Majesties intentions; she determined to let the Pope know her resolution, and to send unto him with her letters; the said Father Casati, who was to inform himself particularly, of all that was necessary for her future stay in Rome, which was then her design; she supposing the said City most fit for her abode, not so much for the honour of her person, as because she being there independent, of any other Potentate whatsoever in Christendom, might employ the endowments of her mind, in the service of God, and his Church, by her Majesties interposing in many affairs of Christendom, for the which without doubt, there was no want at all of ability in her Majestie.

She sent then the Father to Rome, in the Month of May of the year aforesaid, but omitted at that time, to make any motion to the Pope, because she was not able to renounce so soon her Kingdom, and in the mean time, they had no suspition at all, of those resolutions, with which Pope Innocent was assistent to the business. But Father Malines remained in Swedland, well treated by the Queen, while her Majesty disposed, and so ordered her affairs, that by the States of Swedland, Charles Prince Palatine (deputed before to the Crown after her) was after her renouncing it, admitted to the Kingdom, which done, she might securely depart.

In fine, when she was to discover her mind, and compleat her resolutions, she began then, by declaring her intentions to Monsieur Bordolot, a French man, and now Abbot of Massay, her trusty Physitian, to the end, he repayring to the Court of France, and making no mention at all of the business of religion, might onely treat there, if, after her renouncing the Kingdom, she might sojourn in France, as likewise she had thoughts of dispatching Father Malines to Rome, with her letters to the Pope.

While Bordolot and Malines prepared to be gone, the Queen having made a discovery of the exquisite judgement, and great prudence of Don Antonio Pimentel; who, with the Title of Gentleman, sent from the Catholique King, to complement the Queen, and procure between their Majesties a good correspondence, had been some Months before in that Court, where he had with his rare parts, purchas'd very great credit, and fame, resolv'd to trust him with her thoughts, and make use of his assistance and counsell, in a business of that consequence. This Gentleman heard attentively the Queen, and was as much comforted, as astonisht, at the strangeness of the news. And when he had considered, how meritorious in Heaven, how famous in the world, and beneficiall to Christianity, so glorious an action would be, he represented to the Queen, the necessity of supporting it, by a Prince no less powerfull, than pious, that he accompanying with her dispatches, the letter she sent to the Pope, might make authentick the credit of so great, and so heroique an act, for the compassing of which, the Catholique King seem'd fit to her Majesty. The Queen therefore consigned to Father Malines, letters for his Holiness, Cardinall Chigi, then Secretary of State to the Pope, and for Father Nikel the Generall of the Jesuits, and likewise gave him order, that as secretly as he could, he should go into Spain, to procure the dispatches of his Catholique Majesty to the Pope, in order to which, she gave the said Father, letters for the Catholique King, and Don Lewes de Aro, supposing besides, that Don Antonio Pimentel being come to Madrid, whither he was called, might adde credit to her letters, and solicit the effecting their Contents. And as the greatest thing, that troubled her Majestie, consisted in secresy, to remove every shadow of suspition; she desir'd, that the Father might go another way, and not embarque himself with Pimentel. For the very same reason, it seemed not good to the Queen, that Father Casati returned to Hamburg from Rome; should repass into Swedland, to avoid the renewing of the jealousies, and suspitions had formerly of them; especially she knowing, some letters had been intercepted, which Casati had written to Malines, by which they understood, that they were both engag'd, in the very same business, and had common interests. Father Malines departed from Stockholm, on the 3d. of May, 1653. having stayed there something more than a year and two months. The length of his voyage from Swedland to Lubeck, occasioned by the contrary winds, and his not finding suddenly shipping in England, whither he went for that purpose out of Flanders, were the cause he arrived not at Madrid till the second of August, where he stayd certain months, without having any news of Pimentel, or negotiating any thing, since his order was not to begin, till he had first received her Majesties letters, which were to be sent after. Don Antonio aforesaid, departed from Stockholm in the following August, and embarquing at Gottembourg, advanced not far, when the Ship, that sprang a leak, constrain'd him back thither; while the Vessell was repairing, he went to the Court, which was then removed to Vesten, where he received order from Spain, to stay there yet a while.

The Queen hinder'd by that accident, to make use of Pimentel, substituted in his place, Father John Baptist Guemes a Dominican, who was in Denmark with the Earl of Rebogliedo the Spanish Ambassadour to that King, and being to negotiate some business appertaining unto the said Earl, in the Court of Madrid, was to have, and expect the conveniency of embarquing himself with Pimentel, to which end, in the month of July, 1653, he arrived at Gottembourg; but the Ship, as aforesaid, coming back, and he being commanded by Pimentel to continue with him; went thence with him to Vesten. The Queen knowing, he was a man of great prudence, and other rare qualities; and considering she could give no suspition by his going into Spain, since they knew long before, he went for the affairs of Rebogliedo, she lost not the conjuncture of making use of him; for the treating of that in Madrid, which she had design'd should be done by Pimentel. She therefore informed him of the matter, and wrote to Father Malines, whom before she had order'd, to make no attempt of any thing, without new advice, which he was to expect, before he promoted any business. ...

With modernised spelling for easier reading:

To her great and conspicuous endowments, nothing was wanting but the light of true religion, but Heaven not suffering so beautiful a soul and so good a mind to wander in the darkness of falsehood, was so kind to her in his influence to cause great and wonderful effects.

Divine grace awakened her searching understanding, and Heavenly inspirations began to alarm in her mind the survey of the dissonancies, falsehoods and untruths of the sect she professed. But the business was nice, and she thought it not good to trust her motives to those ministers in credit, whose knowledge she had formerly measured with more accurateness, and wariness.

She considered with herself that as God was still the same, so His faith was the same and the foundation of all truth, insomuch that with reason He could not suffer anything to be altered and dissonant in the knowledge of that individuum, which should be only one and still uniform to itself. She therefore began to discover the weakness of the reasons which Luther and others sustained their new opinions and fallacy with, and began to discern that the Sacred Scripture, understood and respected with that purity and candour with which 'tis received and taught in the Catholic Church, furnished her with clearest arguments to convince their untruths.

She perceived some sacred books were refused by the followers of Luther for no other cause but their own mere capriciousness, and only for condemning their errors. That of those they retain and have in such esteem, the greatest part they alter, adulterate, and falsify and so variously interpret that 'tis not any wonder amongst such dissentions and confusions, resembling so many Hydra's head, innumerable sects are multiplied and produced, yet all disagreeing and contrary to one another. Nay, that now the Word of God was so vilified that each foolish tradesman or ignorant woman durst shamelessly interpret the highest mysteries of the faith, which hardly the most knowing and most sublime wits understand.

That the sects did increase or decrease as assisted and fomented here on Earth, yet faith is a rare gift of Heaven, insomuch as the followers of novelties, having nothing of assurance, nor probably the true sense; 'twas surer to rely on the uniform and agreeing interpretation of so many Saints the Catholic Church hath had in all ages, for doctrine and integrity of life, so renowned and eminent. 'Twas therefore too evident a madness, to depart from their common consent and adhere unto those who, without the reputation of goodness and virtue, have for their own passion and private advantage endeavoured to darken the world, to confound it and vizard it with many chimeras and malignities.

To these her reflections, the wise Queen added diverse other weighty considerations, and amongst them this seemed to have force: that, by the continued succession of popes and uniformity in rights and doctrine, the Church of Rome, though tossed by fierce tempests, invaded by her enemies' arms and molested with contrary doctrines, had always, like the palm tree, grown higher and been still more resplendent and glorious.

Her Majesty observed that the very same nations, and particularly the septentrional, which now do live out of the lap of the Roman Church, have more than any others, for many ages past, had the Catholic faith in veneration and produced many men who, with their holy lives, have ennobled the world and with their souls beautified Heaven. That the writings esteemed the most learned, the famousest actions, the conspicuousest virtues and most refined wits have been the perseveres in the Catholic faith, insomuch that as examples more forcibly persuade us than precepts; it seemed to her impossible so many good men, so intelligent and so learned, should have been blind to follow so tenaciously and so long the opinions and doctrines which heretical ministers represent to the simple and idiot for falsities and errors.

Besides, she considered, the very same Protestants confessed, the Spaniards, the French, and Italians were of a more elevated spirit and more composed mind, of more profound knowledge and a civiller and soberer behaviour than all other people of the world, and that amongst these of the northern inhabitants themselves, he was most valued, that was best acquainted with the customs, and dictates of the nations aforesaid, insomuch that though Arius had in Spain spread the poison of his heresy and France had both opened her bosom and arms to the errors of the neighbouring countries, yet those great kings and most of the nobility, without ever changing their opinions among so many accidents, had continued in the obedience of the Catholic Church and the Vicar of Christ, which afforded a strong argument for the goodness and truth of his faith.

Her Majesty received an additional force in her mind that the authors of heresies could never yet shew: when, how or why the Catholic Church did prevaricate in her faith nor where, and in whom perpetuated and conserved, it being very necessary, the true Church should always have endured in some part.

But the consideration of the qualities of the authors of heresies made a very strong breach in this princess's heart, Her Majesty being now well informed that interest alone and the pleasures of the flesh, not the benefit of the public nor integrity of the mind, were the counselors and promoters of these novelties.

She examined Martin Luther's condition and the other opposers of the Catholic Church and found they were men of an ill life, sensual and extremely ambitious, whereupon like seditious persons who in a state government do cloak their pretenses with the zeal of the public good and the service of the prince against whom they fight, they never had other design than the ruine of the State and monarchy of the Church.

In revenge of the wrong, they pretended to receive in their minds in that the popes of Rome complied not with their boundless desires, so as she foresaw in the end, that when Luther began to impugn the value of indulgences by depressing the authority of the Pope, he did it out of envy and anger, that the care of delivering them in sermons was committed to others and not to himself, as he had desired. That when Purgatory was condemned by him, he being unwilling to admit any pain did remain to the souls which died in the state of grace; 'twas merely his invention, either to discredit more the said indulgences or let loose the reins to sensuality, since the contumacy is the greater when the punishment is represented the less.

That when he denied fastings, penance, confession, the single life of priests, the intercession of saints, the Mass, the ornaments and images of the Church and the like, it onely proceeded from his inward design to make the people follow him, who are apt to believe what allureth the senses and furthers the appetite of nature, as likewise his principal motives for promoting his wickedness had their rise from his unplacable hatred of the Pope as one that condemned his errors.

To this pious Queen, the resolution of Henry VIII, King of England, seemed too sacrilegious and wicked, who withdrew from the obedience of the Holy Church a Catholic and well composed Kingdom, and only for the pleasing of his humours and abandoning and debasing himself in the loves of Anne Boleyn. She disliked the unworthy actions of those princes of Germany, who spoiling the churches, had seized the revenues of so many orders of religious, who, in honour of our Saviour and the Heavenly Court, had employed them in sacred temples to glorify and exalt Him. But more than all the rest, she came to the knowledge of the truth by considering how unseemly it was to believe the Holy Ghost would use such men that were vicious, and unworthy for reforming of His Church while there were so many others renowned for their doctrine and sanctity.

With these speculations and the guide of the Holy Fathers, exactly perpended by her, she saw a great light before her eyes, whereupon, as in the way long chosen by her, she discovered great stumblings and disturbances; so, among these new lights, she, walking in the best and readiest paths, began to examine particularly the substance and foundation of the truest religion. With great rewards she invited to her the famousest men in the Lutheran profession, and under the colour of learning what they knew, extracted with admirable dexterity the sum of their belief and understanding.

Truth, the only Catholic and Roman religion, among the black darkness of so many opinions, and contrary doctrines, began to shew her cleanness and beget in her mind a great loathing of the manifest falsities and immoderate absurdities which usually by the malice of heretical ministers, with great industry, are instilled into the minds of unwary and simple people.

In the meantime, Don Joseph Pinto Pereira, the Portugal ambassadour, arrived in Swedeland, making his entrance into Stockholm about the end of July, with whom as his confessor was Father Anthony Macedo, a Portuguese, together with his companion, Father John Andrade, both Jesuits. The Queen, informed of all, was glad of that encounter, by her so desired, insomuch as concealing in her mind a resolute inclination to the Catholic faith, she began in her discourses and treaties to shew some esteem and affection to Father Macedo.

He on the contrary side, observing the Queen, when she spake of the Pope, to shew much respect and veneration, discovered Her Majesty had a good disposition towards Catholics and therefore with dexterity, by opening and enlarging the way, so wrought that every day her satisfaction and confidence of him received augmentation.

When the embassy was finished, and Pereira prepared to be gone in September 1651, Her Majesty, more frequently than before, began to send for the Father aforesaid. In the end, on the 12th of August, retiring with him into her inwardest lodgings and saying she would tell him a business of consequence, said thus in his ear:

"Father Macedo, you are the first Jesuit I knew, and as by the practice and relation I have of your virtue, I suppose I may be confident of your faithfulness and prudence; so now, since you are to depart, I desire by all means you'll procure me hither two Italians of your society, expert in all knowledge, who, under the colour of gentlemen than desire to see the world, may stay in my court, that I without suspicion may make use of them, to which effect I'll write to you by you to your General."

The Father complied with Her Majesty with expressions and a sense peculiar to news of that consequence, and, giving her due thanks for her confidence of him and offering to serve her with fidelity, he swore to be secret.

Macedo came home full of joy and consolation and beginning to consider of the manner how to execute diligently Her Majesty's desire, resolved to ask leave, as he did, of the ambassador to go see, for his own curiosity, the fair and great city of Hamburg, but could not obtain it, so as he returned to the Queen and told her of the difficulties he had met with.

Her Majesty, hearing him of a settled resolution to serve her, replied: "You may go, and say nothing."

The Father, informed, that the vessel which should carry him was then in the haven of Balen, 35 miles distant, and ready to set sail towards Lübeck, went to take his last leave of the Queen, who gave him a letter of credence, written and subscribed with her own hand and directed to the General of the Company of Jesus, who then was Father Francis Piccolomini.

Father Macedo concluded his expressions, with humbly beseeching her to consummate her holy inspirations, to which she replied that if she had known the Roman religion had been best, she would have embraced it, and that he should cause the two Fathers she desired to be sent, with whom she might freely discourse and without all suspicion, having nothing else to say but entreat him again to be secret and quick.

The Father, being licensed to depart, went out of the gate behind the court, which looks towards the sea, and passed in a felucca to a rock where he remained that night, since he could not reach the vessel by day. The day after, he arrived at Balen, whither one was now come, dispatched by the Queen, at the instance of the foresaid ambassador, to arrest him and carry him to prison; but, as he had secret order from Her Majesty to let him escape if he found him, he feigned he could not find him and took horse and returned to Stockholm, and the Father embarked himself and sailed towards Lübeck on the 2nd of September, where, twelve days after he arrived, the ambassador soon gave out the Father was a knave by his flying away in that manner, and others divulged he was become a Lutheran and married. From thence he, arriving in Hamburg, steered his course towards Nuremberg, and finally, having run many dangers, came to Rome on the 18th of October 1651.

Father Piccolomini, the general of the Society, died a little before, so as he delivered the letter to Father Goswin Nickel, who was then vicar general, and afterwards general, a man of great parts, and born in the city of Cologne. He embraced with great zeal a business of that consequence, and as 'tis the particular profession of the Society aforesaid to search all the parts of the world to convert to the Holy Faith both heretics and infidels, in which they employ very freely whatsoever is given them in charity, and quickly made choice of Father Francis Malines, a reader of divinity in Turin, his country, and Father Paul Casati of Piacenza, a professor of mathematics in the Roman College at Rome, men, besides integrity of life, of most exquisite understanding and great knowledge, that as persons desirous to travel and see the world, they might without delay take their journey for Swedeland.

They arrived in Venice on the 2nd of December 1651, the one coming out of Piedmont and the other from Rome. On the twelfth of the said month, they departed and prosecuted their journey, notwithstanding the extremity of the weather, and only in the beginning of March got to Stockholm, being hindered on the way by reason that Father Malines hurt his foot, by the fall of his horse, which made him keep his bed many days.

In the meantime, Father Godfrey Franckenius, a Jesuit and a man that was truly apostolical and of excellent parts, was brought by a tempest from Denmark into Swedeland, who had frequently treated with the Queen, and not without profit; but, not being able to stay there without being known, he before was departed and gone into Flanders.

These two Fathers, arriving in Stockholm, were presently conducted to the Queen as Italian gentlemen and passengers. And albeit Her Majesty dissembled in the beginning, they so soon perceived her good disposition and admired too in her, then 25 years old, a soul undeceived and exempt from vanity and the greatness of the world, and filled with so equal a knowledge of all things that she seemed only nourished with the marrow of moral philosophy. Not long after, she declared herself resolved by a holy inspiration to embrace the Catholic faith and renounce for it her kingdoms and all human greatness, though there she was not only esteemed, but adored with a fuller and more absolute authority than any of her time.

There's no doubt but she would very gladly have resettled in Swedeland the Catholic faith if she could have overcome the great and many difficulties, that lay in the way. Too evident was the danger of spoiling the consort of her resolutions if they had smelled the least in that kind. Besides too, the uncertainty of the end, much time was required, and hazard of her conscience, in which she was impatient to continue without the profession of the Catholic religion, and she could by no means profess it occultly.

When she had with the said Fathers long discussed the means that were fittest for the compassing of Her Majesty's intentions, she determined to let the Pope know her resolution and to send unto him with her letters; the said Father Casati, who was to inform himself particularly of all that was necessary for her future stay in Rome, which was then her design, she supposing the said city most fit for her abode, not so much for the honour of her person as because she being there independent of any other potentate whatsoever in Christendom might employ the endowments of her mind in the service of God and His Church by Her Majesty's interposing in many affairs of Christendom, for the which without doubt there was no want at all of ability in Her Majesty.

She sent then the Father to Rome, in the month of May of the year aforesaid, but omitted at that time to make any motion to the Pope because she was not able to renounce so soon her kingdom, and in the meantime they had no suspicion at all of those resolutions with which Pope Innocent was assistent to the business. But Father Malines remained in Swedeland, well-treated by the Queen, while Her Majesty disposed and so ordered her affairs that by the States of Swedeland, Charles, Prince Palatine (deputed before to the Crown after her), was, after her renouncing it, admitted to the kingdom, which done, she might securely depart.

Enfin, when she was to discover her mind and complete her resolutions, she began then by declaring her intentions to Monsieur Bourdelot, a Frenchman and now Abbot of Massay, her trusty physician, to the end, he repairing to the court of France and making no mention at all of the business of religion, might only treat there if, after her renouncing the kingdom, she might sojourn in France, as likewise she had thoughts of dispatching Father Malines to Rome with her letters to the Pope.

While Bourdelot and Malines prepared to be gone, the Queen having made a discovery of the exquisite judgement and great prudence of Don Antonio Pimentel, who, with the title of gentleman, sent from the Catholic King to compliment the Queen and procure between Their Majesties a good correspondence, had been some months before in that court, where he had with his rare parts purchased very great credit and fame, resolved to trust him with her thoughts and make use of his assistance and counsel in a business of that consequence.

This gentleman heard attentively the Queen and was as much comforted as astonished at the strangeness of the news. And when he had considered how meritorious in Heaven, how famous in the world and beneficial to Christianity so glorious an action would be, he represented to the Queen the necessity of supporting it by a prince no less powerful than pious, that, he accompanying with her dispatches, the letter she sent to the Pope might make authentic the credit of so great and so heroic an act, for the compassing of which the Catholic King seemed fit to Her Majesty.

The Queen therefore consigned to Father Malines letters for His Holiness, Cardinal Chigi, then Secretary of State to the Pope, and for Father Nickel, the general of the Jesuits, and likewise gave him order that, as secretly as he could, he should go into Spain to procure the dispatches of His Catholic Majesty to the Pope, in order to which she gave the said Father letters for the Catholic King, and Don Louis de Haro, supposing besides that Don Antonio Pimentel being come to Madrid, whither he was called, might add credit to her letters and solicit the effecting their contents.

And as the greatest thing that troubled Her Majesty consisted in secrecy to remove every shadow of suspicion, she desired that the Father might go another way and not embark himself with Pimentel. For the very same reason, it seemed not good to the Queen that Father Casati, returned to Hamburg from Rome, should repass into Swedeland, to avoid the renewing of the jealousies and suspicions had formerly of them, especially she knowing some letters had been intercepted which Casati had written to Malines, by which they understood that they were both engaged in the very same business and had common interests.

Father Malines departed from Stockholm on the 3rd of May 1653, having stayed there something more than a year and two months. The length of his voyage from Swedeland to Lübeck occasioned by the contrary winds, and his not finding suddenly shipping in England, whither he went for that purpose out of Flanders, were the cause he arrived not at Madrid till the second of August, where he stayed certain months without having any news of Pimentel or negotiating anything, since his order was not to begin till he had first received Her Majesty's letters, which were to be sent after.

Don Antonio aforesaid departed from Stockholm in the following August, and, embarking at Gothenburg, advanced not far when the ship, that sprang a leak, constrained him back thither; while the vessel was repairing, he went to the court, which was then removed to [Västerås], where he received order from Spain to stay there yet a while.

The Queen, hindered by that accident to make use of Pimentel, substituted in his place Father John Baptist Güemes, a Dominican, who was in Denmark with the Earl of Rebolledo, the Spanish ambassador to that King, and being to negotiate some business appertaining unto the said Earl, in the court of Madrid, was to have, and expect the conveniency of embarking himself with Pimentel, to which end, in the month of July 1653, he arrived at Gothenburg; but the ship, as aforesaid, coming back, and he being commanded by Pimentel to continue with him, went thence with him to [Västerås].

The Queen, knowing, he was a man of great prudence and other rare qualities, and considering she could give no suspicion by his going into Spain, since they knew long before he went for the affairs of Rebolledo, she lost not the conjuncture of making use of him for the treating of that in Madrid, which she had designed should be done by Pimentel. She therefore informed him of the matter and wrote to Father Malines, whom before she had ordered to make no attempt of anything without new advice, which he was to expect before he promoted any business. ...

English translation (my own):

With such great and conspicuous gifts, only the light of the true religion was missing. Just as Heaven could not bear that such a beautiful soul and such a good mind should wander in the darkness of falsity, so it was kind to her with its influences to cause great and marvelous effects.

The perspicacity of her ingenuity was awakened by divine grace. The inspirations from Heaven began to awaken in her soul the recognition of the dissonances, fallacies and lies of the sect she professed. The matter, however, was delicate, and she thought it best to confide her motives to the credit of those ministers, whose knowledge she already measured with greater accuracy and foresight.

She went to herself considering that just as God was always the same, so His faith was the same, and the foundation of all truth, so it was not possible to reasonably tolerate anything altered or dissonant in the cognition of that individual, which must be one and always uniform to itself. She therefore began to discover the weakness of the reasons with which the Lutherans and others support their novelties and fallacies. She also began to realise that the Holy Scripture, understood and revered with that purity and candour with which it is received and taught in the Chair of Peter, administered arguments that were too clear to convince the lies.

She noticed that some sacred books were reproved by Luther's followers, with no other basis than their own caprice, and only because they condemned their errors. That in those who believe and esteem so much, they alter, adulterate and falsify the best part of them, and they interpret them so variously that it is no wonder if among so many discords and confusions (being like so many heads of a Hydra) innumerable sects are multiplied and resurrected, all, however, different and contrary to each other. Indeed, the word of God was now so degraded that every foolish craftsman or stupid little woman brazenly dared to interpret the highest mysteries of the faith while they are barely understood by the most knowledgeable and sublime intellects.

That the sects became larger or smaller according to the assistance and encouragement they had on Earth and also that faith was a most precious gift from Heaven. Therefore, as the followers of the novelties found themselves without certainty or any probability of the true meaning, it was more certain to confirm the uniform and concordant interpretation of many Saints, whom throughout the centuries the Catholic Church had had so remarkable and eminent for doctrine and for integrity of life. However, it is too obvious a madness to want to distance oneself from the common consensus of these to join those who, without credit for goodness and virtue, have, through passion and private interests, managed to darken the world, confuse it, and disguise it with a thousand chimeras and malignity.

This wise queen added to these reflections various other very revealing considerations, and among these it seemed to her of supreme importance that, due to the continuous succession of supreme pontiffs and uniformity of rites and doctrines, the Roman Church, although it had been agitated by fierce procelles, been fought by enemy weapons, and been troubled by contrary doctrines, like a palm tree it had risen ever higher and become ever more resplendent and glorious.

Her Majesty observed that those same nations, which today live outside the breast of the Roman Church, and particularly the northern ones, had been those who for many centuries had venerated the Catholic faith more than others, and had been very fertile generators of those subjects who, with the sanctity of life, had illustrated the world, and with their souls beautified Heaven. That the writings considered most learned, the most famous actions, the most conspicuous virtues, and the most elevated minds were those which had remained in the belief taught in the Chair of Peter, so, as the examples have greater strength to persuade those that do not have the precepts, it seemed impossible to her that so many good men, so intelligent and so erudite, should have been blind in following so tenaciously and for so long those dogmas and teachings which heretical ministers portray as falsity and errors to idiots and simple men.

She also considered that the Protestants themselves confessed that the nations of Spain, France and Italy were endowed with a higher spirit, a more composed soul, a deeper knowledge, and more civil and more sober customs than all the other peoples of the world, and among the Northerners themselves the one who was best imbued with the customs and dictates of the aforementioned nations was most esteemed, so that although Arius had spread the poison of heresy in Spain, and France had opened its bosom and arms to the errors of neighbouring countries, nevertheless those great kings and the majority of great men had, without ever changing their opinion among so many accidents, continued in the obedience of the Holy Church and of the vicar of Christ, it was therefore an effective argument that this was the good and the true faith.

It notably increased the strength in the soul of Her Majesty that the heresiarchs have never been able to show when, how or why the Catholic Church prevaricated in the faith, nor where or in whom this faith was perpetuated and preserved, although it was necessary that the true Church always lasted in some part.

But in the heart of this great princess, considering the qualities of those who had been the authors of the heresies made a very strong impression. Her Majesty was already well enough informed that only interest and the flattery of sense, not public benefit, not integrity of mind, had been the counselors and promoters of these novelties.

She examined the conditions of Martin Luther and the other rebels of the Catholic Church and found them to have been men of impure lives, of unbridled senses, and of immoderate ambition, therefore like those seditious people who, in the government of a state, cloak their pretexts with the zeal of the public good and of service to the same prince against whom they fight, they never had any other intent than to destroy the state and the monarchy of the Church to avenge themselves for the wrong which in their hearts they claimed to have received, so as not to to be held by Roman pontiffs in that consideration which was coveted by their unbridled cupidity.

Hence she finally realised that if Luther began to challenge the value of indulgences by undermining the Pope's authority, he did so out of envy and indignation that the responsibility of preaching them had been entrusted to others and not to him, as he desired. If he condemned Purgatory, not wanting to admit that any punishment remained for souls who died in the grace of God, it was an invention, either to further discredit said indulgences, or to widen the reins on the senses while contumacy becomes greater, when the lesser the punishment is represented.

That if he denied fasting, penance, confession, the celibacy of priests, the intercession of saints, the mass, the ornaments and images of the Churches and other similar things, he did not proceed from anything other than an internal plan to become followers people are easy to believe in things that entice the senses and meet the desires of nature, just as he also took the main reasons for promoting his wickedness from the implacable hatred against the Supreme Pontiff, as the one who damned his errors.

The resolution of Henry the Eighth, King of England, seemed too sacrilegious and impious to this pious queen, while he had removed such a Catholic and well-composed kingdom from the obedience of the Holy Church, for no other reason than to serve his whims and to abandon and debase himself in his blind love affairs with Anne Boleyn. He was nauseated by the unworthy actions of those princes of Germany, who had robbed the churches and appropriated the incomes of many religious people who, in honour of the redeemer of the world and of the Celestial Court, used them to exalt and glorify him in sacred times.

But above all he advanced towards the knowledge of the truth by thinking how disgraceful it was to believe that the Holy Spirit had wanted to make use of such vicious and unworthy men to reform his Church, while so many others were not lacking, both in terms of doctrine and for notable holiness.

From these sentiments, and from the escort of the Holy Fathers carefully cherished by her, a great light was lit before her eyes so that, as she discovered great obstacles and embarrassments in the path she had already taken, so among these new splendours, she set out along paths quicker and better, he began to examine minutely the substance and foundation of the truest cognitions. She called to her with large prizes the most famous men in the profession of Lutheranism and, under the colour of wanting to learn what they knew, with admirable dexterity, she went about extracting everything they believed and intended.

The truth which is the only Roman Catholic religion, among the dark tenebræ of so many dogmas and contrary doctrines, began to shed its clarity and generate in its spirit a great abhorrence for the manifest falsehoods and immoderate inconsistencies usually caused by the malice of heretical ministers, with much industry instilled in the souls of simple and unwise people.

Meanwhile, Don José Pinto Pereira, ambassador of Portugal, arrived in Sweden and entered Stockholm at the end of July. With these there was Father António Macedo, Portuguese, in the role of confessor, with a companion called Father João Andrade, both Jesuits. The Queen, having been fully informed, was very happy with this meeting, which she had greatly desired. So, harbouring in her soul a resolute inclination to the Catholic faith, she began in her discourses and good treatment to show the said Father Macedo some esteem and affection.

The Father, in return, observing that the Queen, when it was necessary to speak about the Pope, did so with great respect and veneration, discovered that Her Majesty was not lacking in good disposition towards Catholics and therefore, juggling giving her every opportunity and opening, he worked to ensure that every day her satisfaction and confidence in him would grow more and more.

Once the embassy was over, and Pereira was preparing for his departure in September 1651, Her Majesty began to call the aforementioned father to her more often than before. Finally, on August 12, having withdrawn him to her most remote rooms, and professing that she wanted to discover to him an affair of the greatest importance, she leaned close to his ear and said to him:

"Father Macedo, you are the first Jesuit I have met, and as from the practice and information I have of your kindness, I believe I can confide in your faithfulness and prudence; so now that you need to leave, I would like you to act in any case, through you, that two Italians of your company, experts in every science, who, under the colour of being gentlemen curious to see the world, be sent here to my court, so that, without arousing suspicion, I could avail myself of them, to which effect I will also give you letters for your General."

The Father responded to this with his own expressions and feelings of such great and important novelty, gave her the due thanks for her confidence, offered to serve her faithfully, and swore to her to be secret.

Having returned home, Macedo, very jubilant and consoled, starting to think about how to promptly obey the Queen's will, decided to ask, as he did, permission from the Ambassador to go out of curiosity to see the beautiful and great city of Hamburg, but he did not obtain it; he therefore returned to the Queen and told her the difficulties he had encountered. Her Majesty, having heard him with a very firm resolution to serve her, replied: "You can go without saying anything else."

The Father, informed that the vessel that was to take him was already at the port of Balen, 35 miles away, ready to set sail towards Lübeck, went to take his final farewell from the Queen, who gave him a written letter of credence and signed by his own hand addressed to the General of the Company of Jesus, who at the time was Father Francesco Piccolomini.

Father Macedo ended his expressions by humbly begging her to give effect to her holy inspirations. At this point she replied that if she had known that the Roman religion was the good one, she would have embraced it and had him bring the two Fathers she had asked for, with whom she could deal freely without suspicion, and for the rest she again recommended secrecy and promptness.

The Father having resigned, he went out from the back door of the castle, which faces the sea, and on a felucca he passed to a rock, where he stayed the night, since he could not reach the vessel during the day. The following day he found himself in Balen, where someone had already arrived sent by the queen at the request of the aforementioned Ambassador to have him arrested in prison; but as he had secret orders from Her Majesty to let him go if he found him, he dissimulated that he had not found him, whereupon he mounted his horse and returned to Stockholm, and the other entered the ship and sailed to Lübeck on the second of September, where it arrived twelve days after his departure.

The Ambassador immediately published the Father to be a rogue for having run away with such infidelity, and others spread the word that he had become a Lutheran by taking a wife. From there, having reached Hamburg, he headed towards Nuremberg; and finally, after having perceived many dangers, he arrived in Rome on 28 October of the same 1651.

Father Piccolomini, General of the religion, had died shortly before, so he delivered the Queen's letter to father Goswin Nickel, Vicar General, who was then promoted to the generalate, subject of eminent conditions, and whose fatherland is Cologne. He embraced with great zeal such an important project, and as is the particular profession of the said Company, seeking every part of the world to convert heretics and infidels to the Holy Faith, in which they make full use of everything they receive from the charity of others, he made the immediate choice of Father Francesco Malines, who read theology in Turin, his homeland, and Father Paolo Casati, from Piacenza, who taught mathematics in the Collegio Romano in Rome, both subjects of integrity of life, of supreme understanding and great knowledge, so that as they were curious to walk and see the world without delay they would lead themselves to Sweden.

They found themselves in Venice on December 2, 1651, one arriving from Piedmont and the other from Rome. On the 12th of the same month they left for their journey, despite the severity of the season, and arrived in Stockholm at the beginning of March, delayed because Father Malines had injured his foot when he fell under his horse, which kept him bedridden for several days.

Once these two Fathers arrived in Stockholm, they were immediately introduced to the Queen as Italian gentlemen, passengers; and although Her Majesty dissimulated in the beginning, they soon became aware of her excellent disposition, and together they admired in the said princess, at the age of 25, a soul free and disillusioned by human vanity and greatness, and filled with a such an adjusted knowledge of all things that it seemed nourished with the sole marrow of moral philosophy. It did not take long before she finally declared herself resolved, through a holy inspiration, to embrace the Catholic faith, and for it to renounce her kingdoms and all human greatness, although she was, I will not say esteemed, but adored with fuller and more absolute authority than that of any of those present.

There is no doubt that she would have more than willingly put the Catholic faith back in Sweden if she had known that the difficulties which, unfortunately, were too serious and relevant were surmountable. The danger of ruining the concert of her resolutions was too evident if the slightest inkling of this were to be smelled. Moreover, the uncertainty of the outcome, a great deal of time and risk of conscience was still required, in which she felt impatient to remain without professing the Catholic religion, nor could she, for insurmountable reasons, profess it occultly.

After having discussed at length with the aforementioned Fathers the most suitable means for the pursuit of her intentions, she determined to let the Supreme Pontiff know of this resolution and to send with her letters the aforementioned Father Casati, who should also find out in detail what was necessary to stop then her residence in Rome, as she planned to do at the time, considering that the said city was the most suitable place for her stay, not so much for the reputation of her person, but because, maintaining herself in it in the position of independence from any other potentate of Christianity, she could have used her talents in the service of God and of the Holy Church, intervening in many affairs of Christianity, for which her spirit certainly did not lack greater ability.

She therefore sent the Father to Rome in the month of May of the same year, but did not give any reason to the Pope, because it was not possible to come to the renunciation of the kingdom so quickly, and in the meantime there was no word whatsoever of the resolutions with which His Holiness Innocent had attended the transaction. Father Malines, however, remained in Sweden, detained by the Queen while Her Majesty was arranging and arranging things in such a way that the Estates of Sweden would admit the renunciation of the kingdom to Prince Karl Palatine, already substitute of the Crown after her, and she could then leave safely.

Finally, when the time arrived to reveal her mind and give effect to her resolutions, she began by opening her sentiments to Monsieur Bourdelot, now abbot of Massay, of the French nation, who was her confidant doctor, so that she might take herself to the court of France, and without revealing the matter of religion in any way, she would only discuss whether, by renouncing the kingdom, she could make her sojourn in France; so too did Her Majesty enter into the thought that Father Malines would also pass to Rome with her letters to the Pontiff.

While both of these subjects were preparing to depart, the Queen having discovered the great prudence and exquisite judgment of señor Don Antonio Pimentel, who with the title of gentleman sent to her by the Catholic King for simple compliments and to strike up good correspondence together, he had stayed a few months before at that court and had there with his considerable conditions acquired great credit and a lot of liveliness. She resolved to confide her thoughts to Pimentel too and to make use of his works and advice in the matter which was so important.

This cavalier listened attentively to the Queen, remaining both consoled and admired by such a great novelty; and after having considered what merit in Heaven and what applause in the whole world such a glorious action would give to Christianity, he represented to the Queen the need there was to support her with a prince no less powerful than pious, so that by accompanying with her despatches, the letter she sent to the Pope, she would authenticate the credit of such a great and notable feat.

But the Catholic King seemed very in favour of the proposition. The Queen therefore gave Father Malines letters for His Holiness, for Monsignor Cardinal Chigi (then Secretary of State of His Beatitude), and for Father Nickel, general of the Jesuits, and at the same time ordered him that as secretly as he could, passed to Spain to procure dispatches from His Catholic Majesty to the Pope, in order that he gave the same father letters for the Catholic King, and for Don Luis de Haro, also supposing that Don Antonio Pimentel arrived in Madrid, where he was called, could add credence to his letters and boost their effect. And, as the greatest care of Her Majesty was in secret to remove every shadow of suspicion, she wanted the Father, without embarking with Pimentel, to take another path.

For the same reason it did not seem good to the Queen that Father Casati, having returned from Rome to Hamburg, should return to Sweden so as not to renew the suspicions and shadows that had already arisen against them, especially knowing that some letters that Casati wrote to Malines had been intercepted, from which it was understood that they were both engaged in the same business and had common interests.

Father Malines left Stockholm on May 3, 1653, after having been there just over 14 months; the length of the voyage due to the winds contrary to the voyage from Sweden to Lübeck, and the failure to meet so immediately the embarkation in England, where Flanders had passed for this purpose, were the cause that it did not arrive in Madrid before the second of August, where he remained for some months without hearing anything from Pimentel and without entering into the negotiations, while he kept orders not to begin it unless he first received letters from Her Majesty, who would send them after him. The aforementioned Don Antonio left Stockholm the following August and embarked in Gothenburg. It did not last long until the snow became heavy and he was forced to return there. While he was repaying the vessel spent at court, which by then had moved to Västerås, there he found orders from Spain to stay a little longer.

As this accident prevented the Queen from making use of Pimentel, she replaced the Father Master Juan Bautista Güemes, a Dominican, in this role. He was in Denmark with the Count de Rebolledo, Catholic ambassador to that King, having to negotiate in the Court of Madrid some affairs belonging to the said Count, he was to enjoy and await the convenience of embarkation with Pimentel, transferred in the month of July 1653 in Gothenburg, but when, as has been said, the snow returned, he ordered Pimentel to stop and went with him to Västerås.

The Queen, having known him as a subject of great prudence and other excellent qualities, and considering that he could not arouse suspicion with his going to Spain, because he already knew how to go about Rebolledo's business, did not miss the conjuncture to make use of him, to make Pimentel should make be treated what she had designed in Madrid. She therefore communicated the affair to him, and she wrote to Father Malines, to whom she had already given orders not to make any attempt without further notice that he would have to wait for. ...