ARTICLE I. According to our Cardinal, there is no­thing more important for a Christian, than to be a good Polititian; and it was to instruct Christians in the Ma­xims of the True Policy, that the Cardinal undertook his History of the Council of Trent: This Policy is that of the worldly wise, for the esta­blishing of which, Jesus Christ preached the Gospel, that he might teach men to be happy in this World and in the other.

ARistotle saith, That a man who sins and commits, for example, Murder or Adultery, believing that those Actions are good, does more mischief to humane [Page 9] Society by his Error, than if he knew those Actions to be ill, and yet would not leave off committing them:Histor. del Conc. di Tr. l. 14. c. 13. Secondo Aristotele sa­rebbe più nocivo al commercio umano chi ucci­desse e adulterasse, persuaso tali attioni esser buone, che consapevole della loro malizia.

Which makes one perceive that there is nothing of greater import, than to instruct the understandings of men, and cure their Errors; but chiefly those Errors opposite to true Policy; because Policy is the first and supream of all the Moral Virtues;l. 5. c. 16. la quale è la suprema delle virtù morali: the reason of this Virtues excellency is, for that it hath for Object the common Good, which is the noblest of all Goods:Ibid. Essendo ella uno studio del ben' commune ch' è il più nobile di tutti beni.

Hence, according to the same Aristotle, it being so that the corruption of the grea­test Good brings forth the greatest Evil, Il peggior Vileno risulta dalla corruzione dell' ottimo, it follows,l. 1. c. 13. & l. 7. c. 2. that there is no Error more pernicious, nor no Crime rendring men greater Villains, than false and cor­rupt Policy; La quale è il piu scelerato de vizii; because 'tis contrary to the greatest of all Goods:l. 5. c. 16. Si come contraria à quel pre­stantissimo Bene: So that there is nothing more important, than well to distinguish between Policy taken in the vulgar sense, di huomini volgari, and the true Policy of Knowing and Learned men;Ibid. Ibid. Trà la politica vera intesa da' scienziati; for false and cor­rupt Policy is accursed.Ibid. Questa Politica es­secranda. [Page 10] The reason is, That that Policy, instead of proposing for its End the Good of all men, and how to render them hap­py in this World and in the other, either proposes to it self but the welfare of one single man only, whom it makes all men beside to serve; rendring them miserable, to hatch out of their Misery the Felicity of that one man; like the Turks Policy, throughout the whole Extent of his Domi­nion:l. 5. c. 16. Qual è la Politica del Dominio Tur­chescho: Or else in proposing to it self the the welfare and felicity of all Particulars, it sets awork to arrive thereunto, nothing but extravagant Conceits;Introd. c. 10. Concetti strava­ganti; such as are the Thinkings of some zealous and scrupulous Ignorants, without Experience:l. 16. c. 10. Personne zelanti mà inesperte: Therefore there is nothing more imports than to enlighten the Understanding of man,Introd. c. 1. which alone makes up the man; che solo e l' huomo, and to make him better by giving him knowledge of the most impor­tant Truths; that is to say, those Truths which compose the Policy of the Learned: Per migliorare l'intelletto co'lla notizia d'im­portantissime verità per ammaestrare il lettore nella Politica. Proem. By the Learned or Knowing, I mean, quoth the Cardinal, those who skill the World;l. 1. c. 5. Periti del Mondo. The Design then that the Cardinal hath propo­sed to himself by setting forth this Histo­ry of the Council of Trent, is to defend and maintain the Catholick Religion by the Po­licy, [Page 11] and according to the Policy of those who skill the World;l. 22. c. 5. Quest opera ch' è una diffesa della Catolica Religione; and to make you see that the Policy of the Catholick Religion according to the World, is that which is true; because that by following its Maxim [...], a man is happy here below, and in the other Life. Wherefore, quoth he, I do undertake to defend the Judgments given by all the Earth Assembled in the Council of Trent; Introd. c. 2. Però diffendendo io nel giudicio del Mondo; and therein I maintain, goes he on, the Cause not of one private Client, but of the whole Catholick Church; Non un privato Cliente mà tutta la Chiesa Ca­tolica. So he pretends to make you see in the Proceedings and in the Decrees of the Council of Trent, that the present Govern­ment of the Church being formed accord­ing to the Rules of wordly Policy, and being the most profitable to the true com­mon Good, that one can imagine according to the Flesh, in this world and in the other, is that Government which Jesus Christ himself, who is the Wisdom Incarnate, came to establish upon the Earth, and for which he hath shed his precious Blood, Questo governo disignato da Christo. l. 1. c. 25

ARTICLE II. The Church may be considered in two manners; according to the Flesh, and according to the Spirit; and so these are two sorts of Felicity or welfare of the Church; Jesus Christ had them both in view.

TO comprehend perfectly the Mystery of this Religious Policy of the worldly wise, know ye that the Church may be considered in two manners, quoth Father Diego Lainez, Second General of the Jesuits; the first, according to the Flesh, the second according to the Spirit; secondo la Carne, secondo lo Spirito; according to the Spirit,l. 23. c. 3. quoth he; the Church is the Tem­ple of Charity; Stanza di Carità; accor­ding to the Flesh, she is the Fountain-head of all temporal profit, Fonte di utilità tem­porale.

Ibid.So that according to these two Conside­rations of the Church, a man may con­ceive two sorts of common Good and Fe­licity; the first according to the Spirit; the second, according to the Flesh: The Felicity after the Flesh, is that of the World, which consists in Riches, Ho­nours, Pleasures, Glory, Splendor and carnal Delights: The Felicity after the [Page 13] Spirit, is Divine, and works a supernatu­ral course of Life. La vita supraumana. l. 8. c. 17. This Felicity is the Object of Heroick Vir­tues; Vertù eroi [...]a. l. 1. c. 25. The Felicity accord­ing to the Flesh, is humane, civil and tem­poral; Felicità civile; l. 24. c. 8, & 10. l. 1. c. 25. l. 8. c. 17. l'umana felicità de fi­deli che rendono felice la Republica in terra, and the hope of this Felicity makes all ci­vil and humane Virtues to bud and spring out; fa gergmogliare le insigni virtù, Ibid. and renders man happy according to the Flesh in this world: Whereupon it follows that true Religious Policy ought also to be car­nal, because it ought to have for Object, the making the Church happy, not only ac­cording to the Spirit, but according to the Flesh, and to bestow on her a Felicity not only Divine, and of the other Life, but hu­mane, temporal and earthly, in this world; now there be none that can better judge what that true Felicity is, than those that be Sages after the Flesh; that is to say, worldly wise; periti del mondo secondo la Carne; and so for to know well what is the true Policy of Jesus Christ, one needs but to know what that is of the People of the world, not of the Vulgar, but of the knowing and enlightned World, whose Maxims our Learned Cardinal goes on here to teach us.

ARTICLE III. Jesus Christ came to establish the most commodious kind of Government for the Humane and Temporal Felicity of the Believing; yea, and that is the most Religious which is the most Commodious.

LEt us suppose, quoth the Legate Alexan­der, sent by Pope Leo the Xth, to the Diet at Worms, That Jesus Christ were rea­dy to change the Government of the Church, and to fit it to our convenience, Fingiamo che Christo s [...]a pronto di mutar' la sua chiesa a commodo nostro, do ye think he should change it from that which we see it at present? Surely no: So then we ought to conclude, that Jesus Christ hath fitted his Church with such a Government that there can be none imagined more conform to humane Felicity after the wish of the worldly wise, and after the Flesh. Now it is certain, that the desire of all after the Flesh, is to be happy in this world as well as in the other; so then conformably to this Wish hath Jesus Christ formed his Church; Che Christo hà formata la sua Chie­sa in quel modo eti' è più conforme eziandio all' umana felicità. l. 1. c. 25.

Also the same Pope Leo, to extinguish [Page 15] Luther's Heresie, gave in charge to his Nuncio's, to represent to the Emperour Charles V. That it was necessary to destroy that Heresie, for Three Reasons: First, In regard of the eternal Salvation of the Flock of Christ. There's the Divine Rea­son that respects the Life to come. Per l' eterna salute del grege Christiano. The Se­cond, For the Quiet of the Politick Go­vernment. Per la Tranquilità del Governo Politico. There's the Humane Reason, and the Humane Interest of this Life. The Third, For the Preservation of the Apo­stolical Principality.l. 1. c. 23. Per la Conservazione del Principato Apostolico. There's a midling Reason, betwixt Divine and Humane; for that the Pope is Mediator betwixt God and Man, betwixt Heaven and Earth; Il mezzano frà il Cielo & la Terra; l. 1. c. 1. that is to say, a Mediator that knows perfectly well how to make agree together the two Wisdoms, that of God, and that of the World, that which is spiritual, and that which is temporal; and 'tis even in this that the perfection of Religion consists, and which, by consequence, makes up the height or top of Religious Policy, which tends to make men happy in this World here, and in the other.

ARTICLE IV. The Measures and Rules of the Churches Government, according to the Wis­dom of God, ought to be taken from the Publick Good; that is the End that Jesus Christ had in view.

'TIs certain, that the Common Good, being the End and Object of Policy, is the Measure of all the Judgments, of all the Laws, and of all the Actions of that Policy; for example, to judge wherein consists true Honour, even temporal; and according to the times, we must fall to exa­mine what is profitable for the Publick Good; for there is no other true Honour: So that the Common Good is the measure of all Politick Judgment, Il vero onore di cui è misura il ben publica: l. 1. c. 26. And the Policy that is guided by this End, is that of the truly Learned and Knowing men, Politica vera intesa da scienziati. l. 5. c. 16.

On the contrary, 'tis Popular Judgment that is not guided by the Common Good, but forms its Conclusions upon another Principle. The good which popular judgment proposes to it self either for Principle or End, is not a true Good, but an Idol,l. 1. c. 16. that witless and unruly Heads forge and work up according to their Fan­cy: [Page 17] Onore popolare ch' è un Idolo fabricato da ingegni stolidamente feroci. l. 1. c. 26.

Now for to discern well what is the true common Good of the Church, there needs no more, but to mark what is the common Good that Jesus Christ had in view when he instituted the Government of his Church; for the end is the measure whereby we judge what is good and fit to be done in all actions,l. 2. c. 2. fine ch' è la misura dell' opportuno in tutte le azioni; through knowledge of the true common Good, a man ought to judge of true or false policy.

The true is founded upon Virtue, and upon Zeal, the false, upon Fraud and pri­vate Interest,Ibid. i fondamenti nella virtù e nel zelo, ò nella fraude e nell' interesse; By means of these politick Virtues, a man arrives to the politick Felicity of this Life, which is the recompence of them, and which consist in Riches, Honours and Pleasures.

ARTICLE V. For to know well the Common Good which Jesus Christ had in view, a man should judge thereof by the Doctrine of Aristotle, and other wise Heathens. Luther's Heresie had never happened but through his slighting of Aristotle.

IF Jesus Christ had taken for the End of his Policy, only the common Good after the Spirit, and not according to the Flesh, and temporal Convenience, with­out doubt it would not have been safe to consult Aristotle and the wise Heathens, to know the Nature of that common Good which Jesus Christ had in view, and the Qualities thereof; but Jesus Christ having it in view to fit up the Government of his Church on humane Felicity, whereof it is capable in the judgment of the world­ly wise, 'tis not possible that he should teach contrary to the Teachings of Aristo­tle and the Heathen Sages, come si la chiesa di Christo predicasse ch' e contrario non dico à l'insegnamenti d' Aristotele mà d'ogni tolerabil' republica de' gentili. l. 7. c. 9. Jesus Christ was the Wisdom Incarnate, the Source of all true Wisdom, be it never so Paganish; so then he did establish the Government of the Church the best that could be, in the [Page 19] judgment of the worldly wise, though Pa­gans. He never prescribed her a Govern­ment to be changed for a better; for can any body be perswaded that Jesus Christ did form a Government that was not the best of all?l. 8. c. 7. dovremo noi persuadere che la sapienza incarnata istituisse la sua chiesa con un governó il qual non fosse de' megliori? To judge then what's the Government that Je­sus Christ established, one needs only to judge what is the best of all Governments according to those that be Sages of this World; for one Wisdom never opposes another Wisdom; the Fountain is no ene­my to its own Streams. The Philosophers were Sages according to Sense, according to Flesh, according to humane Reason; thereafter they knew the common humane Good, and what was best for Common­wealths; it is not possible then that Jesus Christ having the same Good in view, should lesson us contrary to the Teachings of the Philosophers.

And in effect, there is no doubt but if Plato and Aristotle lived in our dayes, they would experience that there was never Com­monwealth more civil, more politick, bet­ter improved, more noble, and more virtu­ous than the Catholick;l. 12. c. 3. se Platone ò Aristo­tele vivessero à nostri giorni esperimentassero che nessuna Republiqua è ò fù maì più culta, più nobile, più virtuosa, che la [...]atolica.

It follows then, that the common Good of the Church considered according to the [Page 20] Flesh, hath nothing that is contrary, and which is not extreamly conform to the Pub­lick Good, such as the Philosophers set it forth. All the Difficulty that they had in their times, was to find out means to esta­blish that publick Good, and to make it practicable; and this is that which Jesus Christ hath done in a manner, which the Philosopher would have been very capable of, and very much satisfied with.

It chanced that Luther, not being willing in his Doctrine and Practice, to follow the Maxims of Aristotle, slighting that Philoso­pher, through that slight, his Heresie gain­ed ground; which, as it was contrary to the Principles of Aristotle, so did Luther en­deavour to destroy the reputation of that Prince of Philosophers;l. 1. c. 8. mà perche sì fatta doctrina appariva contraria à principii dellà retta filosofia insegnatasi da Aristotele, procu­rò d' estinguer la stima di questo filosofo come d' huomo che scrivesse molti errori contro alla fede.

Slighting of Aristotle, hath also caused, that Luther's Sect never had any Writers of a much elevated Genius,l. 1. c. 17. il disprezzo à' Aristotele fece che frà sui sequaci appena può annoverarsi scrittori di relevato intendimento: Those Hereticks laught at that Philosophers Arguments so full of Learning, reducing all they taught, to the understanding of the Greek and Hebrew Tongues, ridendosi degli argomenti scietifici, l. 1. c. 23. & diquanto insegnavo A­ristotele [Page 21] il tutto reducevano all' intendimento della lingua greca & dell' ebrea.

Carlstad cursed Aristotle, whose Doctrine, said he, corrupted Divinity,l. 3. c. 13. Carlostadio ma­lediceva Aristotele, la cui dottrina havesse co­rotta la Teologia, and as for Luther, he plot­ted to ruine that Philosophers Reputation, machinava d'abastere Aristotele nella filosofia. l. 1. c. 3. Here was that then which destroyed them, they did not know how to piece the Policy of Jesus Christ and that of Aristotle toge­ther; for at last, let them say what they will, it is certain that if Aristotle had not writ, and so taught the Church to distin­guish well, she would have lacked at this day a many Articles of Faith, for which she is beholden to that Prince of Philosophers, di ciò si doveva in gran parte l'obligazione ad Aristotele, l. 8. c. 19. id quale sè non si sosse adopcrato in distinguer accuratamente i generi delle ragioni, noi mancavamo di molti articoli di fede: Paul Soave thinks Aristotle to be jeered by this Discourse; but our Cardinal-Historian doth indeed approve of Aristotle, and not jeer him, and makes the Truths of Aristotle ad­mirably to appear.

ARTICLE VI. Through the slighting of Aristotle, Lu­ther would not endure that Interest Humane and according to the Flesh, should have its share in Government of the Church; he is followed by cer­tain zealous Ignorants: One ought to shun that their Excess.

'TIs neither permitted, nor expedient, said Martin Luther, to regulate Di­vine things by Humane Interests, non esser nè lecito nè spediente regolar le cose di Dio congli umani interessi. l. 1. c. 27.

He rejected not this conduct of Affairs▪ but only because it did plainly shew that Kings might be stirred up by the Motive of humane respects, as well as by that of God's Interests, to set themselves against that Heresie, che per rispetti così divini comè umani possono muovere i Rè & i Regni Christia­ni à perseguitar Peresia. l. 1. c. 25. Now Humane re­spects be those we call Humane Reasons, which have for Object humane Felicity ac­cording to the Flesh: Jesus Christ had in view this Felicity as well as Aristotle, and their Sentiments make up a judgment the most humane imaginable, and opposite to that Censure (forsooth) of those same zea­lous ones, which is a Resolve Ideal and im­possible in the Practice, contrary to Expe­rience, and which doth not proceed but [Page 23] from Ignorance of the things of the world. This Censure or Opinon cries nothing but Reformation, Reformation; which is nothing but Idea and Extravagance,Iutr. c. 10. quella riformati­one ideale per cui gravada il zelo imperito di persone per lo più non esperte; concetti strava­ganti: Thus 'tis plain, that the Govern­ment of the Church ought not to be re­gulated by the judgment of those, who have not experience of the World: 'Tis pro­perly this Experience that makes up that which is called Knowledge of the World, after the which also, Jesus Christ did form the Government of his Church.

ARTICLE VII. The Discernment of zealous and scrupu­lous Ignorants is very different from that of persons that have experience of the World, and knowledge of the Times.

'TIs certain there be such zealous per­sons, without experience of Civil Affairs, and the present course of the Po­litick world,l. 16. c. 10. personne zelanti mà inesperte negli affari civili e nel corso del presente mondo politico, who have none of those Lights which afford that experience,l. 1. c. 23. niente illumi­nato da peritia. This sort of zealous Folk [Page 24] have their minds enslayed to vulgar Opini­ons,l. 1. c. 25. intelletto schiavo delle opinioni volgari; on the contrary, there be that skill the world,l. 1. c. 4. l. 1. c. 24. periti del mondo, able for practice, un huomo pratichissimo negli assari del mondo, which are none of your retired people, that are wont to feed themselves with Idea's and Speculations,Ibid. un ideale & ritirato specula­tivo.

These People being no strangers to the Court-breeding at Rome, have thoughts ex­alted above those vulgar ones of others, concetti non volgari; prattiche della corte Ro­mana; Introd. c. 6. these be persons of business and in­telligence, persone prattiche ed intendenti: Their eyes are vers'd in and used to the af­fairs of the world,l. 21. c. 4. occhi periti delle facende civili. l. 17. c. 10. The difference that is between the sights of these two sorts of persons, is, that the first are still on all occasions po­ring on Idea's, and are ravished in contem­plation of abstracted forms and Universals, which have not any proportion with the dispositions of the matter, and which by consequence, are incapable to come to good. But the others give close heed to those particular circumstances which are wont to meet in the success of things; and to make them take effect, the first propose nothing but speculative regulations and ideal refor­mations, the success whereof is impossible, riformatione ideale & non riuscibile; Intr. c. 10. the others, propose regulations and reformations discreet, possible, and likely to come to [Page 25] good,Introd. c. 9. l. 1. c. 25. riformatione discretta che poi successe e che la prudenza de' padri stimò riuscibile. Cen­sura umana e non ideale. Whereupon, the Cardinal concludes in these terms, Let's leave them to Plato his Idea's, and let's go upon practice, lasciamo à Platone l' idea, l. 12. c. 13. ve­niamo alla prattica.

But in fine, the better to make it be com­prehended what one ought to understand by those Idea's, that a zealous indiscreet and ig­norant person would have to be followed in Government: One cannot tell how to give a better Example on't than that of Pope Adrian VI. related by this Cardinal-Histo­rian.

ARTICLE VIII. The Example of an Ideal extravagant Polititian in Pope Adrian VI. his Carriage.

'TIs certain that Pope Adrian VI was a special Priest, sayes our Cardinal, fù Ecclesiastico ottimo. l. 2. c. 9,

He was so thrifty as to his Person, and in his Houshold, that out of his very thrift, he was near able to raise the Succors he had need of to assist, as he propos'd to do, the Christians against the Turk, à si gravi spese non bastava la parsimonia da lui usata nel pro­prio sostentamento. l. 2. c. 3.

One might say that he had quite forgot Flesh and Blood, la pienissima oblivione della carne e sangue.

l. 2. c. 3.Not only he never sought that Dignity, but contrariwise he was terrible doubtful whether to accept or refuse it, ondeggiò tutta la notte nella deliberazione di consentire ò di ricusare; l. 2. c. 7. and when his Election was assu­red, he was so little concern'd for it, or mov'd with it, that this indifference ap­pear'd Blockishness to those which distin­guish not heroick Virtue from the insensibi­lity of a foolish Spirit,l. 2. c. 3. mostrò ben si una inalterabilità che parue stupidità à chi non distingueva l'eroico dell' insensato.

At last, it was not the desire to com­mand, that made him accept this so impor­tant Dignity, but fear to disobey God; nor yet much less design to enrich his Kin­dred, but desire to reform the Church, and to fulfil all the Duties of the Sovereign Pontiffe, or if one may so say, of a good Pope.

He was besides very Learned, he had been long while Professor in Divinity, his Life had been alwayes exemplary, and he had been, as Aaron, called to all the Char­ges, through which he passed, as well as to that of Sovereign Pontiffe; he was born poor, he loved the poor, and Poverty; the Hereticks as well as the Catholicks did ac­knowledge these his Virtues; but for all that, says our Cardinal-Historian, he was a very ordinary Pope, mà in verità mediocre [Page 27] Pontefice, because he was too free and too sincere, Adriano troppo aperto, he loved free and open persons without artifice, which caused, for example, that Cheregat's humour pleased him,l. 2. c. 7. per che Cheregato fosso di natura apertissima e pero grato al Pontefice; his Nature being candid, he hated and ab­horred all Artifice,l. 2. c. 3. essendo proprio delle nature candide com' era quella d' Adriane d' aborrire ogni artificio; this made him ill beloved of the Italian Nation; for as that Nation is in­genious, so 'tis the property of, ingenious Natures to be crafty,Ibid. essendo proprio delle na­zioni ingegnose com' è l'Italiana l'esser artifizi­ose.

So that here all the ill that could be ob­served in this Pope, was an Heroick Virtue, according even to this Cardinal-Historian; but for all that, he was but a mean Pope, because he had not the Industry, the Ad­dress, nor the Skill to distinguish amongst the Italian Artifices, Truth from Disguise and feigning,l. 2. c. 3. mancandogli la perizia per di­stinguere il simulato dal vero. There is extream much therefore to be said against him, that he had not Prudence more accommodated to the Circumstances of the Times, and one would have been glad if his Zeal had been accompanied with less indiscretion, hà fatto in lui desiderare mag gior prudenza e circonspezione un zelo non affatto discreto. l. 2. c. 7. He acknowledged too sincerely the truth of the Abuses which had reigned in the Court of Rome, under those who had immediately [Page 28] gone before him in the Popedom, il vitupe­rar si agramente i prossimi antecessori. l. 2. c. 7.

Adrian VI thinking therefore seriously upon Reformation of the Court of Rome, it seemed to him in the first place, that he ought to retrench the Revenue of the Da­tary, and those Fees that were exacted for the Expedition of Bulls and other Graces which were granted at Rome; but as he knew not the sage Lessons of Experience, and the judicious reasoning which she furnishes her Disciples withal, questi discorsi sommini­strati dal magisterio sapientissimo dell esperienza. The good man did not see that those De­signs so zealous were no other but abstra­cted Idea's, pretty indeed to contemplate; but that yet the form of them had not any agreement with the dispositions of their Matter,l. 2. c. 6. che i suoi zelanti dissegni erano idée astratte, bellissime à contemplarsi, ma non forme proporzionate alle condizioni della mate­ria.

'Tis the most essential point of all Policy, to discern if the form be proportionate to the dispositions of the matter, that is to say, if Laws carry an agreeableness to the gust and inclinations of People for Times, Places, and other necessary Circumstances.

Here is for example, a Maxim of Cheregat, Adrian's Nuncio at the Diet of Nuremberg, that evil ought not to be admitted that good may come thereof,l. 2. c. 8. non doversi tolerare i mali assinche ne vengan i b'eni. This Maxim taken thus universally, is not true; it appears by [Page 29] the permission that is given to lewd women to exercise their commerce in quiet, with­out any bodies being suffered to trouble them, come si vide nella permissione delle me­retrici: l. 2. c. 8. In effect, this Maxim is not true, but in case where the permission of some ill would cause a greater ill than would come by punishing it; but on the contrary, when one is willing to stop an evil, and a greater would come of it, assuredly one ought to tolerate it; so that one of the most impor­tant points of Religious Policy is to discern between the evils of the Abuses, which ought to be quashed, from those which ought to be suffered; as for example, dishonest and lewd women are suffered by the Rules of the fleshly Religious Policy. But as in occasions, where things seeming alike are to be deliberated, mens sentiments differ, and they are fertil in apparent Rea­sons of one side and the other,l. 9. c. 10. le delibera­zioni umane sono fertili d'apparenti raggioni per ogni parte. So the most important point of all the fleshly Religious Policy is to know in whom the Supream Authority to govern the Church, ought to reside, and what Rules ought to be followed, that one be not deceived in making a judgment, and too, that the Church be more happily governed according to the Flesh. Our Cardinal maintains that above all, one should have a care of those zealous persons, persone ze­lanti, but without experience of civil affairs, and the politick course of the present world, [Page 30] mà inesperte negle affari civili e nel corso del presente mondo politico: such as Pope Adrian the VI. was. A Pope like unto him, that forgot Flesh and Blood, is not fit for this kind of discernment- Heed must also he taken of a Policy simple, sincere, and with­out mask, as was his, which had not been refined in any famous Court, such as be those of Italy, l. 8. c. 17. senz' affinarsi nell' excellente scuola della frequenza.

As this is a point of the utmost import, so ought the general Maxims of those zea­lous Spirits to be related, that a man may keep from them as a pernicious poison of the publick Tranquility,l. 17. c. 14. concetti strava­ganti veleni della publica tranquilità.

ARTICLE I. Five Errors and poisoned Maxims of the scrupulous Policy of the zealous Igno­rants according to the Flesh.

THe first pernicious Error of the zealous Ignorants is, to pretend that one should live in the Church as one ought to live according to God, and that the Laws of the Church were regulated and formed by that Principle.

The contrary Maxim is, that the Laws of the Church ought to guide men accor­ding to the Flesh, and commodiously having regard to the corrupt inclinations of their Nature.

The Second pernicious Error is, That that which is best to be done, is best also to be commanded.

The opposite Maxim is, That the best to be commanded, is that which can be done commodiously according to the Flesh, and not that which should be the best to be done according to God.

The Third pernicious Error of the zea­lous Ignorants is, That the Church ought to be governed according to the Rules of Antiquity.

The opposite Maxim is, That the Church ought not to be governed according to the Rules of Antiquity.

The Fourth pernicious Error is, That the Church ought to be governed by the way of Councils.

The opposite Maxim is, That the Church ought not to be governed by the way of Councils.

The Fifth Error is, That the Church ought to be governed by every Bishop in particular, according to the portion of the Episcopacy fallen to him, which makes in all the Bishops but one and the same Unity of Episcopacy in solidum.

The Fifth opposite Maxim is, That this Opinion is seditious, and that the Church ought to be governed by one only Bishop, King and Monarch of all others.

'Tis true, quoth the Cardinal, if one would take the measure of Good from the Idea of what it ought to be, the Church in the condition wherein we see her, would appear most dreadfully deformed,Introd. c. 8. vero è che se vogliamo prendere la misura del buono dall' idea di quello che doverebbe essere, la difformità senza dubio rimane grandissima.

Now it is from the Idea of what ought to be, that the Zealous take the measures of their Policy, and they would fain have Laws made to oblige the Church to live as it ought to live; for example, that Charity should be regulated by that which Gods Love requires, and as the hope or fear of an eternity of Heaven or Hell requireth,Introd. c. 8. daciò che merita un Diò, e un eternità di paradiso ò d'inferno.

They will not by any means that things should rather be regulated according to that, which one man can in reason no more but ex­pect in the times wherein we are, who are, as it were, the Dregs of Adam's corrupti­on, where our Republick to be governed, is not composed of any that be perfect, but of so many Millions of the imperfect Belie­ving of the old and new world,Ibid. e non più tosto da quello che può sperarsi in questa feccia d'Adamo.

The true Religious Policy, according to this Cardinal, doth lay it then for a gene­ral Maxim, that for to make Laws, one should be guided by the disposition of the people, who being imperfect, ought to be regulated according as God and Nature hath set them into the world in these our times, dovendo governare gli huomini quali Iddio e la natura gli producono al mondo; l. 9. c. 9. and a Form must be proposed proportionate to the dispositions of the Matter; that is to say, propose Laws accommodated to peo­ples humors, and not introduce Idea's foun­ded [Page 34] upon what ought to be, having rela­tion to God, dignè Deo, as S. Paul speaks; From hence this Cardinal leaves it to be concluded, that the Laws of the Church ought not to be such as they should be: for example, if one were obliged to love God by an Act of Love, as a Divine Virtue; if one were obliged to tend to the perfecti­on of that Love, if one were cursed, doing the work of the Lord negligently. This is ignorant Folks Zeal,Intr. l. 10. zelo imperito d'alcuni, to confound what's best to be done, with what's best to be ordained, as if one was the other,Ibid. che confondono l'ottimo à farsi con l'ot­timo à commandarsi, not perceiving that Laws are then worst when they prescribe what's most excellent, that is to say, a per­fection impossible,l. 1. c. 25. le leggi tal ora son' pessime quando prescrivono l'ottimo, ciò è una perfezion inosservabile.

Thus to make Laws according to the true carnal Policy, one must take great care if one would bring it to good, to cause that they be observed,Intr. c. 10. che poi successe, looking out first to see if there be any likelihood of success in the Reformation pretended, ri­formation riuscibile; for on the contrary, if Laws be made where there is no apparence, they will bring in the Reformation proposed, those Laws become a poison in the Policy. 'Tis important then that one be instructed how to take well his measures to make Church-Laws, that the success thereof may be infallible; for one ought not to imagine [Page 35] with the Zealous Ignorants, that Antiqui­ty must be followed,l. 21. c. 6. Ʋsaronsi per l'antichi tempi, adunque deonsi rimettere in uso. Anti­quity ought not to serve for a rule to the present Church, neither ought she to be go­verned by Councils and Bishops assembled: on the contrary, there is no conjunction of Stars whose influence can be more peril­lous to the Church than that of Councils is; non si può imaginar congiunzione di più pericolosainfluenza che un synodo generale. l. 16. c. 10.

The Church ought not to be governed by Bishops, every one according to his share of Episcopacy, as if it were all but one E­piscopacy in it self common to the Bishops and the Pope; it is a seditious Doctrine to pretend this solidity, quella sediz sosa dottri­na. Ibid. This Cardinal busies himself in the following course of his History, to confute these Errors, and to establish the opposite Maxims to purge the poison of these Errors out of the Religious Policy of the Church; and he concludes very well from thence, the necessity of a Monarch, that may be the Head of the Church, Emperor and King of the whole Universe, who is as the Soul and the Form of the Church, to inform it, animate it, and direct it, according to the Laws of true Policy, which is that accord­ing to the Flesh, secondo la carne.

ARTICLE II. The first Errour of the Zealous Ignorants refuted: which is, That by the Laws of the Church, men ought to be obli­ged to live as God's Love requires, and the Hope of Paradise, and the Fear of Hell; there ought to be grateful Laws made, and commodious for corrupted Nature.

LAws are corrected and change accord­ing as they are approved by the People who make the trial of them,l. 23. c. 11. non è stato mai al mondo alcun senato ne sacro nè profano le cui leggi non habbiano in qualche parte ricevuta la correzzione dalla proua.

Wherefore, though even one should have hope enough of success, yet before Laws be stablished, 'tis prudence first to try and see what may be grateful to the generality of the World, in case ones Laws should take effect, talora è prudenza il tentare eziandio con dubio dell' evento chiò che se riuscisse sa­rebbe grato al commune. Ibid.

So that the Rule to be given for making of Laws, is the disposition of the people to receive them; otherwise if they be not grateful to them, it would be Ignorance and indiscreet Zeal to offer violence to corrupt­ed Nature.

Now to judge of the inclinations of peo­ple, we ought not to consider those which they would have had if their nature had re­mained sound, but those which they have, their nature being corrupted by Adam's sin, in questa feccia d' Adamo. Introd. c. 8. For God will not tear out of our hearts those inclinati­ons we brought into the world when we were born, non vuole Iddio sveller da gli animi le innate inclinazioni; l. 1. c. 25. for example, men in the corruption of their nature, have a dread of Poverty and of taking pains, which doth accompany Poverty, the poor being forced to labour to get their living; men in their corrupt state love Idleness, the dread then that they have of poverty, ought to be kept up in the spirits of men,l. 9. c. 9. in tal' manniera si mantiene l'horrore verso la povertà come com­pagna dello stento.

Look ye, here is the inclination that the Religious Policy according to the Flesh, ought for to nourish, whence one ought to con­clude, that Riches making one part of mans Felicity, 'tis a sin not to seek to enrich ones self. Likewise corrupted Nature is ashamed of Poverty, she finds it a shameful thing; this thought makes one afraid, either for ones self, or for ones posterity, turpis ege­stas, Ibid. temuta da lui ò in se stesso ò nella discen­denza; what should Religious Policy accor­ding to the Flesh then do? should it dis­abuse men of these thoughts? No, on the contrary, it ought to cherish these thoughts, going along after them, and accommodating [Page 38] Laws thereunto; This is the very Cardinal's consequence. If one would seek the rea­son of it, 'tis visible there can be no other but that corrupted nature in pursuance of this same horror, this same shame, and this same dread of Poverty will seek for to enrich it self, and such seeking is a great virtue; for that every Act that serves to a man's Felicity, is an act of Virtue; so that corrupted Nature will shun Idleness, which is a sin contrary to the carnal Felicity of the Christian Republik, which causes even the rich to fall into poverty, which is opposite to their Felicity; whereas, if Re­ligion on the contrary, should teach people that labour and pains-taking, far off from being dreaded, is a thing enjoined, even to be done by the rich, that poverty, far off from being a state of it self shameful, is the first of the Christian Beatitudes, as our Lord hath preached in his Gospel; this same Belief would at least render the man indif­ferent, both in regard of Riches and of Poverty, and falling into poverty, he would believe himself happy in that state of Humiliation that Jesus Christ chose for him­self; so that fear, horror and shame would not oblige him any more to labour to shun poverty, and get riches; that Christian and Spiritual indifferency would make him less eager to work, as well as to get more qui­et, and less careful of the Morrow, which would not be profitable for the carnal Feli­city of the Christian Republick, nor by [Page 39] consequence, conformable to Virtue.

The same would come to pass, if the greatest portion of the Goods of the Church were employed for relief of the poor, and not to enrich Priests and Church-men; for what a thing would that be, that Nature-corrupted-men, as the poor be as well as others, should find, when they came to be poor, such great Estates and abundance [...]e [...] ­led upon them?l. 9. c. 9. che charebbe quando vedessero una provisione abondante e sicura per tutti i poveri. This supposed then, pursuant to the inclinations of Nature corrupted, shall the Religious and Carnal Policy, which is the true, establish for Law, that the best and biggest portion of Church-Revenues be employed for relief of the poor? Nay but to enrich Church-men, and make their Felicity according to the Flesh.

If the Zealous maintain, that the best and biggest share of Ecclesiastical Reve­nues ought to be employed for relief of the poor,Ibid. che la prima e principal parte delle Ec­clesiastiche entrate doverebbe applicars [...] à poveri e non à ministranti, the Religious and Car­nal Policy will condemn that Maxim as directly contrary to the happy estate of that Republick, to the Institution of God and of Nature,Ibid. ed io affermo che ciò sarebbe un costume dirimpetto contrario al felice stato della republica ed à gl'istituti di Dio e della natura.

So too corrupted Nature loves Voluptu­ousness, yea and she invites men to all their [Page 40] Actions by the Motive of some pleasure; as for example, to eat and drink, to the end to taste what's delicious in those Ali­ments, la natura medesima c'ensignò questa prudenza invitando gli huomini à mantener la propria vita col diletto del cibo. l. 9. c. 9.

Corrupted Nature hates all that is less commodious and less delectable than that which she is wont to taste or enjoy in the life one uses to lead,Intr. c. 10. all' orecchie loro suonera, sempre molesta la vita men' commoda e man di­lettevole della passata; and this affection is so natural to man, that one may observe it practised even in Communities the most mortified and holy,Ibid. e questo affetto è si na­turale dell' huomo che suole sperimentarsi in ogni communità eziandio più mortificata e più santa. What shall the Religious and Car­nal Policy do then? Shall it root out those inclinations of corrupted Nature to pleasure? God does not will it.l. 1. c. 25. Non vuole Iddio svellere dagli animi le innate inclinazioni. Shall it teach a man that he is obliged in usage of things to have no more but what's precisely necessary for him to do a virtuous action, and not to do that virtuous action by the alone Motive to find pleasure therein accor­ding to carnal sense? 'Tis visible, that if Christian Religion should establish these Maxims, Christians Lives would be a conti­nual Mortification, and all that eagerness which makes men bustle to advance them­selves, enrich themselves, and enjoy hu­mane Felicity according to the Flesh, would [Page 41] be deadned. This would be the ruine of our Carnal Policy, which is the most excellent of all Moral Virtues, whose Object is car­nal Felicity, Riches, Honours and Volup­tuousness, what ought this Religious Policy then to do? See ye here what it ought to do according to our Cardinal. The Hea­then then they set before corrupt Nature Volup­tuousness, which nourishes Vices, which are ever linked to Idolatry; the Church ought to set before Christians such pleasures as may serve for remedy against Idolatry; and as pleasure for pleasure, if it were equal on both sides; so corrupted is Nature, that she would prefer Idolatry before the Worship of the true God. The Church ought in such sort to deal, that in the vo­luptuousness which she presents to the peo­ple, there may be more and greater Dain­ties, and of that which tickles the Appe­tite and Senses, than in that which is tasted out of her Communion, that the pleasure may be greater in what she makes use of to cure Vices, than in any voluptuousness which Paganism or Heresie can make use of to nourish them, ed è conforme non solo alla pietà, ma eziando alla politica, l. 1. c. 23. il far che i teatri più sontuosi e più dilettevoli sian quelli dove il vizio si medica, non dove si nutre; for ex­ample, quoth Nuntio Alexander, the People will have Stage-plays and Sights, they love the pleasure thereof, vuole il populo i teatri, shall the Church then make Laws against Stage-plays, Comedies, and the love of [Page 42] Pleasure? No, she will accommodate her self to that natural inclination of the peo­ple, and bring it so to pass, that there shall be more pleasure in the Shews she sets forth for Christians, than ever were in the Pagan Shews: Here is that called true Religious Policy according to the Flesh, to cure the love of Pleasure by bestowing more carnal pleasure upon a man within the Church, than one should have had remain­ing out of its Communion. This is the Re­ligious Policy that Jesus Christ came to establish in his Church, quoth this our Car­dinal, to signalize his people upon Earth by the Prerogatives of their pleasures, questo governo dissegnato da Christo per sig­nalare in terra con manifesta prerogativa il suo popolo; l. 1. c. 25. 'twas for the establishing of this Policy that he died. Here look ye, the fe­licity and common Good of the Church ac­cording to the Flesh, is the Object of this Virtue; the first and most excellent of all the moral Virtues. 'Tis through this Reli­gious Policy, that the Church, of her great Revenues, of her Honours, and of her car­nal Pleasures, even makes the vocation of all men to her Faith, and a vocation to the Clergy-ship of as many as she pleases to call it, as shall be seen by and by. Instead of amu­sing her self to make Laws contrary to the esteem of Riches, of Honours, and of car­nal Pleasures, she establishes that Maxim of true worldly Policy, to guide men accord­ing to the Inclinations of their Natures, [Page 43] dovendo governare gli huomini, l. 9. c. 9. quali Iddio e la natura gli producono al mondo; for God and Nature bringing them forth such as they be, there's no more to do, but so for to govern them.

ARTICLE III. The Second Errour of the Zealous Igno­rants, That the best to be done, is the best to be commanded; 'tis better to command that which is according to Nature, than that which would be better to be done according to God.

IT would be better to observe the Laws that are made; for Law is a Rule which in the time it was made, was esteemed the very best to govern well by, la legge, l. 7. c. 2. il che vuol' dire la regola riputata la migliore per buon, governo; and the Zealous Ignorants would have that a general Law, which en­joyns the observation of the Laws already made, because it is the best thing that can be done. This was also one of the De­mands which the French Ambassadors made at the Council of Trent, to wit, That that, and former Councils Orders might exactly be observed without being infringed by Di­spensations: This was a request, quoth the Cardinal, that tended to no less than to undermine the Churches Monarchy,l. 19. c. 11. che le [Page 44] costitutioni fatte da Concilii non cadessero sotto dispensazioni, la qual domanda tendeua ad ab­battere la Monarchia. This in effect, was the 28th of the 34 Articles of Reformation, which the Ambassadors proposed to the Council; That there might be no dispensing with the Canons which forbid Marriage within the Degrees prohibited, unless in favour of Kings and Princes for the publick Good.

'Tis very easie to make the Poison of this Error manifest, That what is the best to be done, is the best to be commanded, whe­ther one considers it in relation to Divine Laws, that direct the inward affections of the heart, or whether one considers it in re­lation to the Humane Laws of the Church, which can but direct exterior actions, it is wholly throughout pernicious. As for the inward Affections, God being the great in­visible Good of man, it is certain, that to love him by an act of Love, as a Virtue Di­vine, would be the best; as also to set ones affection more upon that invisible Good, than upon that which is seen; but is it best to say, that God hath thus commanded it? No, because that that Command would not be accommodate to the condition of the most part of men which are within the Church, who set their affections more upon what is seen, than upon what is not seen, molti mag­giormente i s' affezzionano à quel che si vede che à quel che si crede. l. 9. c. 9. This same Law of Love would not be grateful to them, being [Page 45] corrupt as they are. Likewise to be wil­ling and endeavour to arrive to a perfect actual Love of God, would assuredly be best; but would it be best to preach that men are thereunto obliged by Command­ment? No, without doubt, by the same reason of this same Cardinal: so, to say, that he which does the work of God negligently is cursed; one sees clearly the venom of such like Doctrine, and how many persons it would cast into despair; here's what regards the Divine Laws, which regulate the mo­tions and affections of the inward man.

As to the humane Laws of the Church, which can regulate but outward actions, suppose one should make a Law obliging Christians to observe all the Canons indi­stinctly, as the Council of Trent hath done, in these terms, Sciant Ʋniversi sacratissimos Canones exactè ab omnibus & quoad ejus fieri poterit, indistinctè observandos; Sess. 25. c. 18. There is no doubt but it is best to observe all the Canons; but is it best to command it? No, because that that Law would take away from the Princes of the Church the power to derogate from those Canons, and to shew favour therein to those whom they should judge fit,l. 7. c. 2. derogando per ordinario alla lege; prima de due qualità che massimamente son' bramate del principe: Now to derogate from Canons or Laws, in favour of those which one would gratifie, is the prime of those two Qualities desirable in a Prince, and this Quality is one of the most effectual [Page 46] that he can have: to vitiate and ruine this Quality, by taking that power from him, is most pernicious, il pessimo suole essere una corruzione dell' ottimo; so that it is also ma­nifest in this respect, that it is a most perni­cious Error, That the best to be done, is the best to be commanded.

This may be remarked in the Laws made by the Council of Trent; for if the Pope should observe them, and not shew favour when he judges it fit, the Spring of at least half his Graces and Benefits would be at a stop,Intr. c. 10. se'l Papa vuol' osservare quelle leggi, il fonte della sua benefizenza asoiugasi per metà.

Now the power to do good, is one of the two Hinges whereupon Veneration for Powers moves and is upheld,l. 23. c. 3. la facoltà di benefacere e un de' due cardini sopra cui sostiensi la venerazione de Principati,

The respect that men have for Princes, is the firmest Basis of their Empire and of their Authority, quella venerazione ch' è la base del loro Imperio. The Popes Authority is the Ground-work of the Church and of its Government according to the Flesh, as according to the Spirit, del qual governo la base è l' authorità del Pontefice. l. 1. c. 25.

So to follow the order of all these Truths, and to conclude from first to last, 'tis mani­fest, that to lay this Maxim, that the best to be done, is also the best to be commanded, is to lay a Principle that destroyes the foundation of the Church; and see here [Page 47] of what importance it is to disabuse hu­mane understanding concerning the false Maximes of Zealous Ignorant men's Policy, Vulgar Souls, Slaves of Common Opi­nion.

That which is the best to be done, is desirable, must be agreed, but more desi­rable than possible, più desiderabili che possi­bili. l. 19. c. 11. It is more desirable than commodious for mens conditions; Nature it self hath a regard to what is convenient for the state of men, and avoids that which is not sutable for them according to Tempers and Times wherein one is, and with whom one lives, non adattate alle condizioni degli huomini come fà la natura ed allo stato del mondo che porta­vano ì tempi. Ibid.

'Tis then very evident that the Laws of the Church ought to be grateful and ac­commodated to the inclinations of corrupt Natures, such as they are, and not such as they ought to be with relation to God. To well govern the Church, there needs but to observe how the present times go, and after what fashion men live; for if the Law hath man for its Object, and as it were its Matter, yet he also is as it were Agent, in regard of the Law, and upholds himself in all the inclinations which he hath brought into the world, and in all the habitudes wherein he hath been engaged,l. 6. c. 4. i quali hanno per attori e per soggetto gli huomini che sono di fatto al mondo e con l'inclinazioni e con l' usanza che di fatto hanno. This is a reason [Page 48] why Right must be regulated by Fact, and not Fact by Right: Right is immoveable in its nature, and he that would stay there, should never do any thing; and this is again one of the pernicious Errors of the Zealous Ignorants which we are a going to re­fute.

ARTICLE IV. The Third Errour of the Zealous Igno­rants; That Antiquity ought to serve for a Rule to guide the present Church; This Errour comes from the Instinct of the Devil; 'tis a folly to believe, that what is Ancient is best; the an­cient Laws were in the Churches In­fancy.

THe Reverend Father Diego Lainer, in that Famous Discourse which he made in the Council of Trent, touching the Reformation of the Church,l. 18. c. 15. voto famoso, speaking of re-establishing Elections accor­ding to the ancient manner practised in the Church, says, That they which would re­new those Usages, and other like ancient Customs, were moved thereunto by the instinct of the Devil,l. 21. c. 6. Coloro che volevano rinovare tali usi antichi muoversi per l'instin­to del diavolo. That the French were instant [Page 49] to have that old Usage re-established, but he doubted the miseries of that Kingdom were a chastisement from God upon that Nation; for having in some sort separated them­selves since the time of the Council of Basil, dubitar egli de Francesi come di tali che forsè erano gastigati da Dio ne' presenti infortunii per qualche loro separazione fin dal tempo di Concilio di Basilea. l. 21. c. 6. Their Reason, quoth he, is, that it was wont to be thus done in the first Ages of the Church, so that those Elections ought to be brought into use again, vsaronsi per gli antichi tempi adunque deonsi rimettere in usu: And I,Ibid. replies that Father, say the contrary; it hath been wont to be so used, therefore one ought not to set it up again, più tosto seguirne il contrario. This is the reason of it; since it was wont to be so used, it had never been left off, if there had not been inconveniences obser­ved; in that Custom such there were obser­ved to be in it, and for that reason it was left off, and by the same reason it ought not to be revived,Ibid. percioche s'erano speri­mentati loro inconvenienti e pero elle dimesse.

For why would the Church have quitted her ancient Customs of discipline, if she had not perceived that Discipline followed with inconveniencies? Is the World at this day less wise than it was at the begin­ning; it would be a great folly to be­lieve it.

'Tis in effect a great one, quoth this our Cardinal, to imagine that all that is [Page 50] old is best,l. 23. c. 10. è gran' folia il credere che tutto l'antico fosse megliore del moderno. The Church had its Infancy,l. 8. c. 17. infanzia per così dire della chiesa, in that time she was little, and the number of the Faithful was not great, as since the believing persons are become, quan­do il numero de' fedeli non era ancora ben cre­sciuto. Ibid. Now, that which is thought, and that which is done in Childhood, hath not the advantages that Age is wont for to bring; so that that which is ancient now, is but that which was thought and done when the World was but young, and as one may say,l. 23. c. 10. a Child; l'antico era pensato e fatto del mondo ancora moderno: but that which is new, is done and thought in the World's ripe and full-grown Age, e per contrario il moderno, Ibid. del mondo gia divenuto antico: So that it is an Errour which would fain set up again the ancient Cu­stoms of the Church, and of her Disci­pline, such as were in the Apostles times, and in the first Ages: 'Tis, as one may say, to make the Church fall back again into Childhood, nell' infanzia della chiesa. Now is there any man grown up to years, that would fain be for the Teat again, to live as he did when he was a Child?l. 1. c. 25. nè il giovane potrebbe tornare al vitto che usò bam­bino. Is it not ridiculous then to think the same may be done in a Body Politick, as that of the Church is?Ibid. così parimente accade ne' corpi politici. So that the pre­sent Policy of the Church ought to be re­gulated, [Page 51] not upon that which the ancient Popes did heretofore, but upon that which in likelihood may be brought to pass in the present state wherein she is,l. 1. c. 25. misuriamo quel che può riuscire secondo il presente stato del Christianesimo, non quel che i Pontefici hanno fatto altre volte.

ARTICLE V. The Simplicity of the Ancient Councils opposed to the Courtliness and Regal, which the Legates Presidents at the Council of Trent shewed towards Philip II. To go about to re-establish the Ancient Simplicity, is to put men again to live upon Acorns. The Change that's made in the World, is not for the worse.

'TWould be a ridiculous Blindness, and an Extravagancy never to be justified, if it should be proposed to retain the Wonts and Ancient Simplicity of the Church in its Councils,l. 6. c. 4. onde saria schiocchezza derisa ritener lo stile de l'antica simplicità nell' Ecclesi­astiche radunanze: For as in the Councils of our Times, the greatest Princes of the Earth have concernments, and are therein interessed,Ibid. di cui sono partecipi i maggiori principi della terra; Should it be a vanity [Page 52] blameable and criminal to use a little of it, as the Legats of the Council of Trent did to­wards Philip the Second, when he passed through that Town, to go into Spain, and he was there magnificently regaled by those Presidents of the Council; As for me, quoth our Cardinal, I do not believe I can be taxed of vanity, if I recite in my History the Ceremonies of that Feast, nè par' mi dannabile di vanità il narrar le ceremo­nie che vi seguirono. l. 11. c. 13. For after many other Feasts in the Honour of that Monarch, the Legates caused to be erected 300 paces from the Town, in a little Isle upon the River of Adige, a Palace of excellent wood-work, hung within with rich Tapestry, a­dorn'd with Painting and excellent Sta­tues: In this place they gave him a most magnificent Feast, accompanied with char­ming Musick; at the end of the Meal, ac­cording to the custom of Germany, began the Ball; the Prince danced there, and the Ball was follow'd with diverse Tiltings and Plays; where were represented the principal Feats of Chivalry described in Ariosto, whose Poem came forth a little while after,Ibid. seguirono le danze, eve ballò il principe stesse. There was never seen the like in the Times and Places of the ancient Councils. Did Constantine dance and lead the Ball at the Council of Nice? Theodosius at the first of Constantinople, &c. What appa­rence mean while or likelihood should there be to make the Church at this day go [Page 53] back again to that Ancient Simplicity, and hinder Princes, for example, from leading the Ball at Councils? I shall be asked per­haps, quoth Alexander, Nuntio of Pope Leo the 10th, in the Diet of Worms: But did they live so in the first Age?l. 1. c. 25. Come si viveva ne' primi secoli? I shall answer, quoth he, that by the same Reasoning one might undertake to perswade men to live upon Acorns; because they say, that in the pri­mitive times of the World, men made their Meals thereof,Ibid. mà con questa forma d'argo­mentare si potrebbono ridurre gli huomini à ci­barsi di ghiande, perche liggiamo che cosi negli antichi tempe si viveva.

By the same reason, continued the Nun­tio, one might undertake to perswade Princes to live like the first Founders of States, without Guards about their Persons, without Anti-Chambers in their Palaces, i Principi à star senza guardie, Ibid. senza anti-camere; one might exhort Princesses and their Daughters to wash Boucks, and in Sope; to spin and sew, as whil'om did Au­gustus his Daughters, with their Mother; that Master of the World not being willing to be cloathed but with the Stuff they had spun with their own hands,Ibid. le figliuole de' Rè à lavar i panni.

But does not one know that Humors change with Age;Ibid. chi non sà che si come ne' corpi humani si mutano le complessioni e bisogni secondo l'età? It would shew finely, if one should follow this day in Building, the [Page 54] Rules of Architecture 400 years ago, l'architettura di quattro cento anni sono; l. 6. c. 4. as if a Body should sing, or as if one draw the I­mages that are adored in our Churches after the Model of those times, la pittura di quel tempo nell' adorate imagini degli altari, Ibid. la mu­sica di quel tempo nell' armonia sacra del coro.

The Maxim then that one ought to oppose to that of the Zealous Ignorants, who do not know the World, is to tell them in gene­ral, Change of Times, change of Customs, altri tempi, l. 23. c. 10. altri costumi.

The World being at this day refined, or at least much changed, Civil Commerce and Policy hath also received changes, and 'tis as by a common consent, that change in Po­licy hath brought in the same proportiona­bly in treating Ecclesiastical affairs, Essendosi adunque ò affinato ò almeno mutato il sentimento degli huomini e il commercio civile, l. 6. c. 4. è conve­nuto che à proporzione di quello si mutino an­cora le maniere di trattar gli affari Ecclesiastici. In good deed, men at present have their inclinations conform to the present times, and not to the times past: Why should they not have their Usages and Customs in Ec­clesiastical affairs conform to the present times? and why should they be obliged to follow the old Customs of their Grandsires? gli huomini con l'inclinazione e con l'usanza che di fatto hanno, Ibid. e non quelli e non quali furono à tempi andati.

Let no body say the World is at present [Page 55] worse than it was formerly; such Discourse is the old Tune, and the old Proverb of the Country; these be complaints and lamenta­tions of the Ignorant Vulgar,Introd. c. 8. il dire che'l mondo presente sia peggiore dell' antico, sono proverbii delle comedie e querele del volgo; to be surpriz'd thereat, is a sign one is but meanly bred, privo di erudizione che ciò cre­desse. To hearken to these sorts of common Proverbs, is to have ones mind enslaved, as they call it, with the Opinions of the Vul­gar. 'Tis not true then, that the later Ages are more corrupt than the former; 'tis true, the number of the wicked is increased, but that of the good is so also, because the Church extends further than it did then: And if any body says, The Church had formerly more holy men, one may answer again, and say, That at this day the present Church hath a greater number of believing saved Catholicks, though not so holy indeed as formerly, se questa più feconda di santi, l. 1. c. 25. quella è più abondante di salvi.

These Truths being so evident, though the reading of my Book, quoth our Car­dial, produce no other fruit, at least, I as­sure my self, it will disabuse the world of these kind of popular Errors,l. 16. c. 10. Io mi confido che la lezione di questa mia istoria, ove non partorisse altro frutto, levarà uno scandalo assai commune da persone zelanti ma inesperte negli affari civili e nel corso del presente mondo politico, ciò e perche i Papi non usino à nostra [Page 56] ot à di raunare i concilii come usavasi per altri tempi, come persuadono i canoni; for the Error of ruling the Church according to An­tiquity, is one of those Errors of the Zea­lous Ignorant, of the same nature as is that of Government by way of Councils, where­of we are going to examine the extrava­gancy.

ARTICLE VI. The Fourth Error of the Zealous Igno­rants refuted; That the Church ought to be governed by way of Councils, as She was Fifteen Hundred Years to­gether. The Provincial Councils are hard to assemble; the National have always been abhorred by the Popes; and the General have none but ma­lign Influences on the Church.

THe Reverend Father Diego Lainez, in the Famous Discourse he made in the Council of Trent, upon the Business concerning Reformation of the Church, speaks thus of Councils; As for Provin­cial Councils, they cannot be assembled, but with great difficulties, Sinodi Provin­ciali congregherebbonsi difficilmente. l. 23. c. 10.

But that which ought to make them to be apprehended, is, that they may easily [Page 57] degenerate into National Councils, which would not be without great peril to the Church, mà ben sì ne seeguerebbono ì Nazi­onali con grave rischio della chiesa. The Popes also have alwayes abhorred all Natio­nal Councils,l. 14. c. 12. Concilio Nazionale sempre abor­rito da Pontefici, because that those sort of Councils are not proper, but to excite No­velties among the Catholicks, atto fra Cato­lici à suscitarne novità. Ibid.

Now although Novelties, as we have seen, ought not to be rejected, and that Ancient things are not all good, the No­velties that National Councils may pro­duce, are all bad; and of all the Ancient Customs, that of having National Councils ought above all, to be looked upon as ill; and that is a laudable Novelty no more to call any of them. Now to discern well in Policy, the good Novelties from the bad, one needs but to observe the Rules which we have already laid down, to accommo­date ones self to Times, Places, Humors of Persons; in a word, to fit the Form to the Dispositions of the Matter.

But to come back to General Councils, 'Tis not fit, quoth Father Diego Lainez, that the precedent Council do set the time when another, should follow, as did the Council of Constance; because that would give advantage to the stubborn to appeal from the Popes Sentences to the future Council, and that would be to take away from the Church Obedience and Unity; [Page 58] percie cio sarebbe data occasione a'contumaci d'appellar delle sentenze del Papa al futuro Concilio, l. 24. c. 3. togliendosi l'ubidienza e l'unità del Christianesimo. Moreover, the Influences of a General Council could be no other but lamentable to the Church, nel Cielo mistico della chiesa non si può imaginar conjunzione di più periculosa influenza che un Sinodo generale. l. 16. c. 10. 'Tis with the Mystical Heaven of the Church as with the Visible and Material Heaven, where God hath placed that great num­ber of Stars which we see, but all far off and separate one from the other by consi­derable spaces. If he should assemble them all in the same place, would it not be to destroy all Nature, and to confound it so in the Heaven Mystick of the Church? The Prelates are as the Stars, of different greatness; all would be lost in the times wherein we are, if they were assembled; and it cannot be undertaken without ma­nifestly tempting of God,Ibid. sarebbe appunto un tentare Dio. It is good to see the particular Reasons thereof.

ARTICLE VII. These Reasons did presently make the Council of Trent dreadful to the Roman Courtiers. These Reasons hinder Princes also from Assembling the Estates of their Kingdoms. It would be to tempt God, to be for­ward to call a Council: The unprofi­tableness thereof appears by the little or no Good that came of the Council of Trent.

I Believe in truth, quoth our Cardinal-Historian, That the Court of Rome dreaded and abhorred a Council, when that of Trent was proposed to be Assembled,Intr. c. 10. io credo veramente che dalla Corte di Roma fosse temuta, ed ancora in qualche tempe ab­orrita, la convocazione del Concilio. But though that Court should have had no dread thereof, Soveraigns have alwayes very much apprehension, when the business is about the Assembling their General E­states; wherefore they never call them to­gether, but in case of extream necessity,Ibid. sapevano esser regola di tutti principi non adu­nare senza extrema necessità gli stati gene­rali; and this makes me conclude, quoth the Cardinal, that as long as the course [Page 69] of the World is such as it is, it would be tempting of God to be forward to call a Council, unless out of very necessity,l. 16. c. 10. onde fin che il tenor del mondo procede così: il ten­tarlo, fuor che negli estremi bisogni, sarebbe appunto un tentare Iddio: Such an Assembly would threaten Schism and apparent Divi­sion, è un far congregazione che minacciasse evidente rischio di convertirsi in disgregazio­ne della chiesa. Ibid.

And besides, there would not come there­of any considerable Good; for 'tis clear the Reformation established by the Council of Trent, is very moderate,Intr. c. 10. quella riforma­zione sola si moderata e discreta che poi suc­cesse e che la prudenza de Padri estimò ri­uscibile.

Nevertheless, if the Pope should observe strictly this moderate Council, all would be lost; this troubled Alexander VII, at his coming to the Popedom; for at that time he was very zealous and desirous to re-establish Discipline, and retrench Abuses, he called to Council the ablest men of the Dattery, periti delle facende della Dateria, and speaking to them about the Dispensa­tions for Marriages within the prohibited Degrees, which were granted so common­ly at Rome, against the express Prohibi­tion of the Council of Trent; he told them, he wondred much at so frequent a going a­gainst the Decisions of the Council, asking them how it could possibly be that it had so passed into a Custom,l. 23. c. 18. come passasse questa [Page 70] contrarietà usitata in Roma allo statuto Tri­dentino; That so frequent a contravention against the Judgment of that Venerable As­sembly, appeared to him little praise-wor­thy, pareva poco lodevole che si frequente­mente si repugnasse al giudicio di questa vene­randa assemblea. They answered him, That this Custom began in the time of Pi­us V, a Pope of a signal and severe Good­ness, and a religious Observer of the Coun­cil, and that there was no other Reason, but that of experience of the Fact,Ibid. che la ragione di questo discostamento del decreto Si­nodale era stata l'esperienza del satto. He had seen that from the Decree of the Council of Trent ensued great and very con­siderable inconveniences in practice, and therefore that holy Pope made no difficulty to dispense therewith, even without having any other cause therefore. Thus the Coun­cil of Trent, for all its Prudence and Mode­ration, suffered it self to be carried too far away with its Zeal, and went too far in­to an Ideal Reformation, whereof mischie­vous inconveniences might have followed, if the Prudence of the Popes had not brought a Cure. What can be hoped for then from all the other Councils wherein there was never found so much Prudence and Moderation, as appeared in this last Council?

There be a-many other Articles besides that of Marriage, wherein there is need that the Pope should give ease against [Page 71] the severity of the Council; for example, in that which concerns plurality of Bene­fices, if the Pope should not still dispense therewith, the Cardinals would have no­thing to live on, and the Court of Rome would turn Desart,l. 12. c. 13. Senato Romano privo di quelle badie rimanerebbe privo del vitto. One may see of what importance it is for keep­ing up the Church, to keep up the Splendor of the Court of Rome; yet the Council of Trent made no reckoning of it; so that what can one hope for from any other Coun­cil whatsoever?

In fine, The Council of Trent declared, That all the World was obliged to observe its Canons indistinctly, and that none should be dispensed with, but when there was ur­gent and just cause, urgens justaque ratio; and then the Dispensation should be given freely gratis, otherwise the same should be null: Aliterque facta dispensatio subreptitia censeatur, Sess. 25. c. 18. But now these Dispensations are not given gratis at the Court of Rome, where a great deal is given for them sine causa, without any reason, but that they pretend that the Money that is gotten thereby, contrary to the Council of Trent, is a just and pressing consideration for to grant them out,l. 23. c. 8. Anzi essere in verità gran' cagione per dispensare quella grossa multa che l'impetrante si contenta di pa­gar in aiuto de' poveri e dell' opere pie.

It is manifest then that even the Refor­mation of the Council of Trent would be Ide­al, [Page 72] and of no success, riformazione ideale e non riuscibile, if it were not judiciously re­formed by the Politick Prudence of the Roman Court; so that nothing is less useful than Councils, and less necessary for gover­ning the Church.

ARTICLE VIII. The Council of Trent it self hath ac­knowledged, That the way to govern the Church, is no longer that of Coun­cils; and that the Laws which it made were submitted to a Superior Authority.

THe best one can say of the Council of Trent, is, That it had the Prudence to insert in its Decrees beginning and end­ing, That it meant in all things, that the Authority of the Apostolick See should remain inviolate,l. 23. c. 3, & 8. salva in tutto l'autorità della Sede Apostolica. Wherefore, quoth our Cardinal, I will not quite blame the Fathers of that Council for Decreeing a­gainst Plurality of Benefices, ne per tutto ciò si vogliono biasimare i padri Tridentini; for they had no intention by that Decree, to bind his Supremacies Hands, whom they had declared all along to be left at full liberty,l. 23. c. 11. per ciò che il decroto non intese d' annodar quelle mani supreme che il Concilio si [Page 73] nel principio come nel fine delle sue leggi di­chiarò di lasciar disciolte.

But as in all Policy Sacred or Profane, 'tis the approbation which the People give unto a Law by their usage thereof, that determines the force and the Merit of that Law, and when it is doubtful what success it may have, 'tis prudence to try first if the greatest number will be pleased there­with,l. 8. c. 11. è prudenza il tentare ezandio con du­bio dell' evento ciò che se riuscisse sarebbe gra­to al commune: It follows that there must be a Superior Authority, to derogate from the Laws of a Council, or to dispense with them, according as usage may require therein, or thereabout; and this the Council of Trent hath very well acknowledged, in declaring it meant not in any sort to tie up the Popes hands; insomuch that through an effect of a singular Policy, though there should not be so much as one Decree of the Council of Trent observed; yet if that were so by the Pope's Order, it would be found, That nevertheless the Decrees of that Council were kept, because he would be obeyed to whom the Council hath left absolute power, which reaches as far as to impower him to derogate from the Council's Orders. After this fashion is it, that our Cardinal, maintaining, That the Church ought not to be governed by way of Councils, and that, That of Trent hath upheld the Pope in an Authority over its own, doth defend the Judgment of the [Page 74] whole Christian World Assembled in that Council; and thus he defends the whole Catholick Church, and this is the Ground he hath to call his Book Diffesa del Sacro Concilio di Trento. Proem.

ARTICLE IX. Refutation of the Zealot's Fifth Errour, That Episcopacy is but one and the same thing in all Bishops: This is a Seditious Opinion, and destroyes the Allness and Soleness of the Monar­chy Ecclesiastick.

THe Difference about Episcopacy, is not concerning the Bishop's power of Order; for that's common to all Bi­shops, of Divine Right. There be a-many Catholick Authors, who hold, That the Character of the Bishop's Order differs not from that of Priests.

The Business is about their Power of Jurisdiction, in governing the Church; for the Zealous pretend, That all Bi­shops have received this Jurisdiction in governing the Church, immediately from Jesus Christ, and that it extends it self throughout the whole Church in solidum, and that herein Episcopal [Page 75] Jurisdiction is of Divine Right, as well as the Popes Jurisdiction; 'tis one and the same Episcopacy in him, as it is in them; in him, as their Head; in them, as Head of their inferior Priests, by Divine Right.

If that were so, Seeing the Bishops did never exercise that Power of Jurisdiction over all the Universal Church, what power was that which Jesus Christ gave them, which never yet took any effect? This was the Argumenting of Father Lainez, l. 18. c. 15. à che valere una sorte de giurisdizione come quella ch' e in loro da Christo, per se med [...]sima affatto impotente e inesercitabile.

Supposing that the Bishops may exercise sometimes this same power in solidum, l. 6. c. 3. over the Vniversal Church, it follows then, That there is no Universal Prince of the Church; but that she hath as many Universal Princes as she hath Bishops, e pero che non fosse un solo Principe di tutta la Chiesa, Ibid. mà tanti Principi universali quanti vescovi; so that eve­ry Bishop reckoning himself intrusted with the whole Church in solidum, will attempt as of Divine Right, to govern the Dioceses of all others, and if that might be, what would become of the Order and unity of the Church, 'Tis clear, That if this O­pinion had place, and that Jurisdiction were such in all Bishops, there would not remain any thing more of the Monarchy and Unity of the Church, and she would be, as it were, without a Foundation,Ibid. onde in tal caso non rimanerebbe dove alloggiar so­damente [Page 76] la Monarchia e l'unità della Chiesa; and by consequence, this Doctrine is quite and clean seditious, questa sediziosa dottrina. And here follow now the Reasons of the op­posite Doctrine, which is nothing but Peace and Quietness.

ARTICLE X. From these Reasons it results, That these Bishops Jurisdiction comes to them only from the Pope. The Opinion that Episcopacy is but one and the same thing in all Bi­shops, is nothing but a Platonick I­dea.

FRom all before alledged, 'tis easie to conclude, That there's an infinite dif­ference between Episcopacy in the Pope, and Episcopacy in Bishops; because the Bi­shops not holding their Jurisdiction but of [Page 84] the Pope, he shares out to them no more thereof than he pleases, they being the In­ferior Order,l. 18. c. 13. di cui egli fa parte à minori Prelati, as Father Diego Lainez said; but it is wholly in him as the Source, because he is the Soveraign Vicar of Jesus Christ, tutta come in suo fonte nel summo Vicario di Christo per cui descendesse negl' inferiori Pre­lati; l. 24. c. 12. in effect, their Rank and their State is a State inferior,l. 2. c. 27. minore stato, Prelati mi­nori, vescovi minori, quoth S. Charles, they be small Bishops, and small Prelates; for which reason, the name of Vicar of Jesus Christ hath not continued to them,l. 19. c. 12. non es­sersi lasciato il nome di Vicario di Christo à vescovi minori; they are nothing but a great multitude of petty Bishops,l. 1. c. 21. una moltitudine immensa di piccioli vescovi; Now for a small Bishop, small Power, and small Business. Wherefore the Pope hath reserved to him­self all the great Affairs of consequence, leaving to the Bishops only the small ones, as, to grant Licenses for ordinary Marriages, to issue out some sorts of Monitories, to vi­sit Nunneries, or the like; or many times, to avoid contest, he permits them to act as Delegates of the Holy See: For the Pope being distracted with the great affairs of the whole Universe, he cannot tend to muse on trifling petty matters,l. 5. c. 16. quella giu­risdizione à particulari Prelati, la qual è pro­fitevole che sia in loro per non costrigner i Christiani d'andare à Roma in ogni mediocre affare, e perche alcuni negozii meglio son ter­minati [Page 85] da chi gli vede con occhio occupato in que pochi soli, che da chi gli ode con orec­chio distratto ad una immensità d'altrè cure. The Bishops have not the power to dispense with plurality of Benefices, because it was not fit to trust their discretion with so im­important a part of the Government of their Dioceses, as that was,l. 23. c. 11 al cui giudicio non era convenevole il permetter.

And as for the chusing of Parish-Priests, the Council hath not given the Bishops li­berty to do that, for it obliges them to follow the judgment of certain Examiners appointed thereunto,l. 23. c. 3. sono obligati à seguir le sentence degli esaminatori; and the Coun­cil enacts, That those Examiners be appro­ved by the Clergy of the Diocese at a Sy­nod, qui Synodo satisfaciant & ab ea appro­bentur, Sess. 24. c. 18. Which makes it ap­pear, that even those small affairs which the Bishops have left them, were by the Councils Order, not to be done but in a Synod, and with the Synod's advice.

So that no man which hath not a mind to feed himself with Fancies, will ever approve that opinion of an entire Episcopacy, being one and the same in all Bishops, but will look upon it as a Chimera impossible in pra­ctice, ogni huomo capaci d'affari civili auvise­ra per impossibile in prattica questa, l. 6. c. 3. per così dire, ideal Republica di Platone, dove tutta la giurisdizione fosse di ciascun' presidente.

Aristotle hath confuted this imaginary Government by Reasons very evident,Ibid. e pure [Page 86] una tal Republica con evidentissime raggioni vi­en rifutata da Aristotele. Now that which is contrary to most evident Reasons of Ari­stotle, cannot be conformable to the Institu­tion of Jesus Christ,l. 9. c. 9. come si la chiesa di Christo predicasse ch' è contrario à l'insegna­menti d' Aristotele, 'Tis a very Chimera, una chimera impossibile; l. 6. c. 3. a false and fraudulent invention, una invenzione bugiarda; a Chaos of confusion,Ibid. un caos di confusioni; a right Babylon, l. 1. c. 15. con verità Babylonia.

ARTICLE I. Jesus Christ hath instituted in his Church the most excellent kind of Govern­ment. Monarchical Government is the most excellent.

A Man should not doubt that the Wis­dom Incarnate did not institute in his Church the most excellent kind of Govern­ment,l. 8. c. 17. dovremo noi persuadere che la sapienza incarnata istituisse la sua Chiesa [...]on un go­verno il qual non fosse migliore.

Now Monarchical Government is the best of all even among Christians, essendo l'ottima forma del governo spirituale fra' Christiani, l. 1. c. 25. la monarchia. l. 5. c. 16.

So that it must needs be that the Pope was instituted by Jesus Christ King of the Church, and Monarch of the whole World, adunque la necessità del governo monarchico si palesò per esperienza. l. 8. c. 7. & 17.

Therefore it is that the Popes do reign at Rome, l. 2. c. 9. regnare in Roma, and their Kingdom is call'd the Kingdom of the Vatican, regno di Vaticano; l. 2. c. 7. and the Pope is called God's Viceroy; and our Cardinal-Historian calls Pope Alexander VII,l. 24. c. ult. Vicerè d' istraordinario valore.

He hath the Seignory of all the world,l. 6. c. 4. il dominio de l'intero mondo Christiano.

He is the Monarch and Lord thereof,l. 6. c. 3. Monarca e Segnor del mondo.

Insomuch that the whole World is the Empire whereof he is the Emperor, whose puissance is upheld by the veneration of Emperors and all other Kings, who be his Subjects,Intr. c. 16. quella venerazione ch' è la base del loro Imperio.

ARTICLE II. That Emperors and Kings have acknow­ledged the Pope.

'TIs this Soveraign Puissance Ecclesiastick of Popes, superior to the Secular, that the Kings and Emperors of the Earth have acknowledged by kneeling down be­fore them,l. 12. c. 3. l'Ecclesiastica è suprema in autho­rità perche ad essa i Principi secolari s'inge­nocchiano.

Monarchs do not only kneel before the Pope, but they kiss his Feet, in token they acknowledge his Soveraign Authority as Vicar of Jesus Christ,Ibid. inducendo tutti Prin­cipi à riconoscerli come vicarii di Christo, bas­ciando i loro piedi.

They acknowledge him as the chief Magi­strate over all men, Magistrato supremo u­mano. l. 7. c. 14.

They adore him as most holy in that quality, and too as Mediator between Heaven and Earth,l. 1. c. 15. chi dev'essere adorato con soprano­me di santissimo, e mezzano frà il cielo e la terra, and as Mediator between themselves, and Arbitrator of their Differences, to hin­der the Insolencies of some of them, and the plottings of others, otherwise States would never endure his medling in their Matters,l. 12. c. 3. il principato non è durabile con l'inso­lenza, rimosso l'ostacolo dell' autorita spirituale, e perciò molto minor numero di congiure e di ribellioni.

Therefore Kings and People adore the Pope's hands,l. 24. c. ult. adorato sua mano; they adore his Crown,l. 14. c. 10. corona Pontificale; and his Dia­dem, si tratta di mantenir l'adorato diademate nel fronte al mio principe. l. 1. c. 25.

In fine, they regard him as their Lord, nostro Signore. l. 21. c. 6.

ARTICLE III. The Popes Monarchy over the World is necessary for the Church.

THe Church is a Body, composed of all the Catholick Kingdoms and Re­publicks of the World, which be the Mem­bers thereof: And in every State or Republick, all the Dioceses with their Bi­shops, are also Members of that Body. [Page 91] And as in compounded natural Bodies, there be many particular Forms, because every Member hath its own Form; so eve­ry Diocese, and every Kingdom, and Re­publick hath its particular Form, that is to say, its Bishop, its King, or its Superior and Head, in whom resides the particular superior power. But as in the compounded Natural Body, 'tis impossible that diverse Forms, which have no order nor relation among themselves, can be able to govern, because they would separate Unity. So it is impossible that Church-Unity can subsist, unless all the particular Forms of her Mem­bers have relative Order among themselves and be subject to a Form Total and Superi­or, to be as it were the Head and Soul of them, from whence the Particulars may fetch all their direction and force,l. 8. c. 17. non pos­sono molte forme trà loro non ordinate domi­nare in un composto.

If the Church had not such a Soul, viz. a Soveraign Power that gave her Form, and whereby she might be directed, she would not any longer deserve the name of Church, non meriterebbe più la Chiesa nome di Chiesa, l. 1. c. 25. cioè di congregazione, mentre fosse disgregata per tante membre senza haver l'unità da un anima che le informasse e le reggesse,

It would be but a Crowd of men without Order, not a Body Organick and Formed, unless it received the Unity of a Form to­tal, proper to animate it and rule it,Ibid. nu­mero aggregato accidentale s'ella non riceve [Page 92] l'unità con una forma che la indirizzi e la governi.

Now then, supposing that the Pope is the Head and Soul of that Body that stret­cheth it self through the World, whereof all States and Dioceses of the Universe are Members, the union and submission of these Members to this their Head, who is the Soul of them, forms the perfect band of the Life Politick,l. 3. c. 10. una congiunzione di vita perfettamente politica.

The Pope's Authority is the Basis, the Band, and the moving Intelligence of this Body's Government,l. 1. c. 25. del qual governo, la base, il legame, e l'intelligenza motrice, è l'au­rità del Pontifice.

So that what ought not a man to suffer rather than let himself be separated from this good Soul, from which one draws all his Being, his Unity, his Direction, his Motion and Intelligence, per non separarsi da quest' anima; l. 3. c. 10. for what can the hands and feet in man's Body do, if they do not re­ceive all their direction and force from one sole Head? che potrebbono li mani ed i piedi se non ricevessero tutta la direzione e tutta la forza d'un solo capo?

ARTICLE IV. The Power of the Pope is Independent from every Creature, and without Limits: The Riches of the World are his Revenue.

THe Popes Soveraignty being then so vast, it extends through all Countries, as the Soul does through all parts of the Body, un principato vasto e di varie nazioni; l. 23. c. 11. and like as the Soul in the most raised ope­rations of her Intelligence depends not of her Members, so the Pope's power is inde­pendent from every Creature, and unlimit­ed, autorità illimitata ed independente. l. 8. c. 17. 'Tis a power more than humane, and which, as such, ought to be adored, con debito d'ado­rarlà, l. 24. c. ult. che impone la sopra umana sua dignità, 'tis as it were, a divine state, stato quasi di­vino. l. 1. c. 2.

And as the Members obey the Soul, without asking it a Reason; so every one is bound to obey the Pope, even when his Orders be unreasonable. Indeed he doth sin, when he ordains any thing against Rea­son; but he that obeys him, doth not sin, onde peccaben in concederle, l. 21. c. 60. non i famigli in­feriori in usarle.

In this Quality of King and absolute So­veraign, he has for Revenue and Inheritance, [Page 94] the Goods of all his Subjects, to wit, of all the Kings of the World, and of all their Subjects,l. 1. c. 1. havendo per lor patrimonio le sustan­ze de' sudditi; he hath power to dispose thereof even against their will,l. 6. c. 3. con autorità à di commandare alle persone e di maneggiar le robbe per raggion propria, ed eziandio con altrui repugnanza.

And by consequence, Kings and their Kingdoms be Tributaries to him, and that with Reason; for every Parish finds its Par­son, and furnishes him with all that's neces­sary for his Ministry,l. 1. c. 25. ogni terra gli sommi­nistra à suo piovano.

Every Diocess does likewise so in respect of its Bishop proportionably, and as 'tis meet for the Rank that he holds in the Church above Parish-Priests, ogni Diocese al suo vescovo. Ibid.

Every State does the same proportionably towards its Prince, ogni stato al suo Prin­cipe. ibid.

Thus 'tis manifest, That all the Prelates and Kings of the World do owe to their Monarch the same Contributions proportio­nably, molti stati e regni insieme al loro Mo­narca. Ibid.

As the Pope is Monarch of the whole World, it is clear, That his Revenues be laid and set out for him upon the whole World,Ibid. questi ritratti si cavan da tutti i regni del Christianesimo.

ARTICLE V. The Pope may compel Kingdoms to pay him Tribute: To dispute this Power with him, is Treason.

THat which is considerable herein, is, That as the Soul hath power to ob­lige the Body to render it the service it ought, because all the service which the Body owes to the Soul, has no other End but the common Good of the one and the other. So the Pope, who is Soul of the Universal Body of the Church, having no End but the common Good of the Church, hath power to constrain all the Communi­ties which make Parts of his Body, to pay him the Tributes due to him, sutable to the Grandeur of his Administration,l. 1. c. 25. quali richiedonsi alla grandezza di sua amministra­tione. 'Tis for their own Good that he may oblige them to it; for one must do good to Communities, as one does to Children, even against their wills, qual più tritto proverbio che quello, l. 17. c. 10. à fanciulli e à communi convien fare il bene contra lor vog­lia.

He that hath power to bring to the End, hath power to levy the means; as for ex­ample, the Church hath power to constrain people to receive the Sacraments, 'tis ne­cessary [Page 96] then that she should have power to compel those things which be necessary to that end,l. 17. p. 10. se la chiesa può costringere i fedeli à pigliar i Sacramènti, li può costringere à tutto il necessario per l'amministrazione di essi.

Now the prime thing that is necessary for the Administration of the Sacraments, is a competent maintenance for the Mini­sters, com' è in primo luogo la sostentazione de' Ministri. Ibid. So the Pope being prime Mi­nister of the Sacraments, and of the Go­vernment Ecclesiastick, there's nothing more plain than the power he has to constrain the whole Catholick Christian World to pay him Tribute; this Demonstration is most clear,Ibid. questa chiarissima dimostratione.

This supposed, who is it that can deny it to be Treason, to say, one ought not to pay to a Prince the Tributes which be due to him, si come verrebbe accusato di lesa Ma­està chi affirmasse doversi levare à Principi se­colari i loro tributi. l. 23. c. 3.

In greater Reason, then it must be a grea­ter crime for him that would take away from the Prince of the Church and Vicar of Jesus Christ, the Fruits that are due to him from particular Churches, according to Reason,Ibid. Equity and Custom, così di molti più grave delitto è reo chi vuol' torre al principe della chiesa e Vicario di Christo li frutti che à lui son' debiti dalle chiese partico­lari secondo la ragione, l'equità, e la consue­tudine. For the Revenues, for example, [Page 97] which come of Indulgences, and other like Graces, are as his Gables, il medesimo in tutte le Gabelle, l. 9. c. 3. Imposts being necessary in all sorts of Government, in ogni principato essen­do necessarie le imposizioni. l. 16. c. 8.

ARTICLE VI. The Pope's Authority is conformable to Nature; according to Aristotle, the Pope ought not to give reason for the using of his Power; it hath no other Limit, nor other Reason, but, Such is our Pleasure.

VVE have seen how the Union and Submission of the whole Body of the Church to its Head and its Soul, which is, forsooth, the Pope, makes the perfect Band of the Life Politick, and that the end of this Life is the common Good of the whole Compound, to which it is na­tural, according to Aristotle, that all the Members do contribute This Philoso­pher hath made no difficulty to say, That, as a Hand which doth not serve the Inte­rest of the Body, from whose good estate the good even of every particular Member derives it self, could not be called a Hand, unless in an equivocal sence; so the man which serves not the common Good of the whole Body of the Commonwealth, but [Page 98] hath his particular Interests for his Ends, cannot be called a man, unless in an equi­vocal sense,l. 3. c. 10. la qual congiunzione è sì naturale che Aristotele hebbe à dire, che si come la mano che non serve à l'intero corpo dal cui buono sta­to ridonda il bene di ciascuno membro, dicesi equivocamente mano, cosil' huomo che habbia per fine il privato suo prò e non il commune dal quale deriva ogni ben privato, chiamarsi equi­vocamente huomo. Now he that is but a man in an equivocal sense, cannot be a faithful Christian Prince nor King, but in an equivo­cal sense, and no other; this is the essential Reason that all Princes and People have to be the Pope's Subjects, if they will remain true Princes, or true Christians; he is not obliged to give you the reason for his power, having power in quality of Soveraign, to dispose, according to his liking, of persons and of Goods,l. 6. c. 3. as he thinks fit, con autorità di commandare alle persone e di maneggiare le robe per raggion propria ed eziandio con al­trui repugnanza.

If it were otherwise, a man might upon every occasion, contest all his Orders and Commands as null, under pretence that they were not reasonable,l. 19. c. 6. gli si potesse muover sempre questione di nullità con allegare difetto della sufficiente ragione; and of Prince, as the Pope is, he would be made subject to his Subjects Orders,Ibid. che sarebbe costituirlo di principe ch'egli è, soggetto al giudicio de' suoi soggetti.

For avoiding then all these kinds of con­tradictions, [Page 99] he may order it, and every one is obliged to pay him all that he demands, senza esprimer veruna ragione; l. 23. c. 8. there's no need for him to alledge any other cause, unless Such is Our Pleasure. 'Tis Pleasure that is the Rule of all Natural Equity, and all that is done against this good Pleasure, is but Violence, violento facendosi contra il gusto del Papa; In fine,l. 3. c. 13. the Pope himself is his own Law, il Pontefice esser legge à se stesso; for example,l. 20. c. 5. suppose that the Pope had no other reason for granting his Par­dons, but the Money he gains thereby, and the Income which rises thereof, this only Reason is sufficient to justifie all his Orders, essere in verità gran ragione quella grossa multa. l. 23. c. 8.

Nevertheless, this is said with respect to his boundless power, and in it self indepen­dent, illimitata ed independente, taking it ab­stracted from honest Decorum, and other Circumstances which do moderate the Pope in the usage of his Power, and causes that one needs not to fear he will commit any abuses in the execution thereof; for setting these aside, he may do all through the ple­nitude of his Power,l. 14. c. 14. è libero con la pienezza dell' autorità; but honest decorum hinders him from doing sometimes things he could and might, l'onestà richiede che non facesse da se medesimo. Ibid. These were the Sentiments of Pope Pius IV. writing to the Emperor Ferdinand, in which he was contrary to Pope Paul IV. Caraffa, who was perswaded that [Page 100] his Wisdom had no other Rules for acting, but those (forsooth) of his infinite power, che tutta l'ampiezza del suo potere fosse anche la misura di saggiamente esercitarlo.

ARTICLE VII. 'Tis not to be feared that the Pope will abuse his Power, and that for divers Reasons.

THere is no fear the Pope will abuse his All-puissancy.

1, He is Elected by a Senate of Cardi­nals, da un Senato di Cardinali, whose lives, for the most part,l. 1. c. 25. are very exemplary, tan­ta esemplarità in molti del Senato Aposto­lico. Ibid.

2. They Elect him ordinarily from a­mong themselves, fra un senato di Cardi­nali. Ibid. They chuse him when he is old and a tried one, huomo vecchio provato; the most pious,l. 12. c. 15. and the wisest, which they think fit for the place,l. 19. c. 6. pio e savio.

3. The Pope hath Sentiments of humane Honour, per senso d'onore umano.

l. 1. c. 25.4. He hath Remorse of Conscience, i rimorsi della coscienza.

l. 19. c. 6.5. Being good, judicious and experienc'd, 'tis morally impossible that he should not govern the Church, either right well, or at least in tolerable manner, he is aided by [Page 101] able Ministers, and with Motives of Ho­nour and Policy,l. 1. c. 25. si può sperar che si elegga quasi sempre tale che per giudicio, per bontà, per esperienza, e quando tutte mancasse per aiuto di Ministri e per senso d'onore umano governi ò bene ò tolerabilmente la chiesa.

6. 'Tis his Policy to do so; for his Em­pire not being able to stand without the peoples Veneration and Devotion, 'tis of utmost consequenee to him to do nothing that may cause him to lose that Devotion which maintains his Power;Intr. p. 6. ed in risguardo eziandio d'interesse umano il dimostra sarebbe un tal modo troppo dannoso à quella venera­zione ch' è la base, l. 23. c. 5. del loro imperio.... questa podestà la quale non hà altri littori che la divo­zione de' sudditi.

ARTICLE VIII. Difference betwixt the Pope's Policy and the Turk's. Kings need not to fear the Pope's Power, but in case of Rebellion against God, or his Viceroy upon Earth.

THe Grand Seignor's ultimate End is his own Felicity, and his means to arrive at it, is, to make his People miserable,l. 5. c. 6. qual è la Politica del dominio Turchesco; but the Pope's end is the Publick Felicity of the Church, which is his Body, and whereof [Page 102] he is the Soul, the Head, and the common Father. The Grand Seignor is free, and all his Subjects are Slaves, e teene loro in miseria per ch'egli goda; which is an execra­ble Policy; as Slaves, he commands them with Sword in hand, being obeyed out of dread. The Ecclesiastick Power of the Pope, l. 12. c. 3. is a Power unarmed, la podestà godu­ta dal summo Pontefice pure è disarmata.

Whence it is, though of right, the Pope has power to compell Peoples Obedience to his Authority, yet having no force joyn­ed to his Supreme Authority, all its Pow­er, as to its execution, depends on the inclination of the People, on their Venera­tion and their Piety; therefore it is that the Pope, for to succeed in his Designs, ought to accommodate himself to the Peoples in­clinations, though corrupt, dovendo egli governare gli huomini quali Iddio e la natura producono al mondo. l. 9. c. 9. The Great Turk never informs himself concerning the inclinations of his People, he does all by force, by Au­thority, and through a Spirit of Domina­tion; so that there's nothing more execra­ble than the Turk's Policy; nothing more mild & more natural than the Pope's; there's no Republick in the World more happy, even according to the Flesh, than that which lives under his Empire; un corpo politico il più felice che sia in terra. l. 3. c. 10.

The Kings and Princes of the World have nothing to fear from the Pope's Pow­er, except in case of a declared Rebellion [Page 103] against God,l. 12. c. 3, tal che non può temere ne de forze ne dalle volontà di si fatti huomini se non in caso d'un aperta sua ribellione contra Dio, that they attack God through Heresie, or else his prime Minister and Viceroy General upon Earth, to suppress his power; in these Cases, the Secular Powers indeed have great reason to be apprehensive of the Ec­clesiastick; for that their People through veneration for the Pope, and through Senti­ments of Religion, would rise in Rebellion, if not always, at least often enough against such their Princes, being once declared E­nemies by the Pope; la secolare hà gran rag­gion di temerla, perche se non sempre, Ibid. almeno spesso la venerazione de' popoli e'l rispetto della Religione muove i sudditi à sollevarsi contra'l principe temporale quando egli vuol' supprimere la podestà spirituale. Or else when Kings do publickly violate Justice, as Henry VIII, King of England. By example of that King, all others may observe how fast the Pope holds, that when a humor takes Christian Princes to violate Justice and Religion, without being by any means to be brought back to their Duty, they are alwayes to ap­prehend the Arms of the Vatican, l. 3. c. 15. Si è mantenuto il possesso, che tutti i principi Chri­stiani qualunque volta disegnino diviolare in­corrigibilmente la giustizia e la Religione, te­mano l'armi del Vatican [...]. Ibid. L'e sempio di lui non può dar ardimento à potentati Catolici d'es­ser' impii senza terrore; After this Exam­ple, there is no Catholick Prince, who [Page 104] ought not to tremble, when he dares but think of becoming impious.

ARTICLE IX. Of the Peoples Soveraign Power in the Church.

THe Cardinal assures us at last, That it is the People have the Soveraign power in the Church, if not of right and in reason, yet at least, in fact and by force, il quale volgo finalemente hà la suprema po­tenza, l. 1. c. 9. e però se non di raggione almeno di fattò è il supremo de' tribunali; the people, quoth he, is more powerful than all the Laws,l. 2. c. 4. essendo il popolo più potente d'ogni legge: So there needs the utmost skill to hold them in, and without the succors of great respect, and of somo Love, 'tis hard to make them to like the yoke of Obedi­ence,Ibid. e pero richiedonsi gran' destrezza nel frenarlo e grand' aiuto di venerazione e d'amo­re perch'egli si contenti di ricevere in bocca il freno.

'Tis by the greatest number that at last things are decided, and at bottom; this is the greatest Potentate of the world,l. 1. c. 24. im­perciò che la moltitudine finalmente è il mag­gior potentato del mondo; for the Multitude have more hands than the small number of their Superiors; and when all those hands [Page 105] unite, they make a power that renders its self Mistress of the World,l. 9. c. 9. perche hanno più mani, le quali quando s'accordano, sono le padrone del mondo.

The Ecclesiastical Superiors ought above all, to be perswaded of this Politick Maxim, That all their power, as to its effect and execution, is upheld by the Peoples Vene­ration,l. 12. c. 3. questo sapersi da Presidenti Ecclesia­stici, che il loro potere quanto all' effetto è tutto appoggiato alla venerazione de' popoli, which is a warning to them to keep up this Veneration by an exemplary Life, abstain­ing from all which hath the looks of ex­cess,Ibid. gli ammonisce à conservarsela con la vita esemplare e ad astenersi da ciò che habbia dell' immoderato ò del violento.

ARTICLE X. An Example of the Peoples Power in the Church in what passed at Milan, and at the Council of Pisa, under Louis XII.

THe Soveraign Authority of the Peo­ple, which renders it self Arbitrator even between Popes and Kings, appeared in the People of Pisa, and those of Milan, under Pope Julius II, and the King of France, Louis XII. Some Cardinals having a mind, out of Ambition, to be Popes, under pre­tence [Page 106] of reforming the Church, as well in Head as Members, met in Council at Pisa. The Inhabitants of that Town being Sub­jects of the Commonwealth of Florence, were constrained, through its Authority, to receive into their Town these Cardinals, and those of their Party; but nevertheless, they detested the Assembly of them as Sa­crilegious, come sacrilega, they could not hold from giving them all possible marks of Slight and Abhorrency, so that the Coun­cil was transferred to Milan. The Cardi­nals of the Faction were received by the People in that Town, not as Cardinals, whose Dignity is in most great veneration in Christendom, but as men infected with the Plague, and as Cut-Throats, mà come huomini pestiferi e scelerati, and as boding Comets, which foretel and cause Mischiefs to the Countries over which they ap­pear.

The French at that time got the Famous Victory at Ravenna against Pope Julius and his Confederates: The Popes Nuntio, John de Medicis, which afterwards succceded Julius, by the Name of Leo X, was brought Prisoner to Milan. In this condition, a wonderful thing! even the Souldiers of the French side could not chuse but yield to their Prisoner, as the Legate of the Vicar of Jesus Christ, Marks of their utmost Vene­ration, asking Absolution of him for ha­ving fought against the Church; such power hath the force of Religion over the Spirits [Page 107] of Christian people; tanta nel popolo Christi­ano è la forza della Religione. l. 1. c. 1.

Mean time, what kind of man was this Pope Julius? He was fierce-natur'd,Ibid. una tal ferocia, in whom the Vapors of adust Cho­ler reigned so violently, that they carried him out to Feats of War, little agreeing with the Holiness of his Degree,Ibid. eccesso mi­litare non convenevole alla santità di grado, da qualche vampa men regolata di bile ac­cesa.

He had to do with Louis XII, that good King, sirnamed The Father of the People; which is to say, All; yet the Subjects of such a King favoured such a Pope; what would they have done then if this Popes Virtue had been as sublime as was requi­site for him who ought to be adored by the Sirname of most Holy, as Mediator be­tween Heaven and Earth.

This only Example makes it at once to be seen how puissant a Pope is that's reve­red by the People, and how puissant the People is that is animated by a Spirit of Re­ligion, tanta nel popolo Christiano è la forza delle religione.

But on the other side, this Example ought to teach Popes what they are to fear, when they abuse their supernatural and di­vine Authority, and do injury to the Secu­lar Power; for then the People changing their Veneration into Abomination, they abandon his Holiness's Interest, and in stead of remaining Superior, he becomes slighted. [Page 108] See here then the different Interests of Popes and Kings, and the politick Rea­sons, that these Powers which are superior of Right, and by Authority, have to con­serve to themselves the succors of that of the People, which is always at last the So­veraign by way of Fact, and as to the exe­cution, and that same which obliges all these Powers to abide within terms of modera­tion, the just temperament whereof makes the Politick Felicity according to the Flesh, even in respect of the Christian Repub­lick, under the Monarchy of the Soveraign Pontife; for to preserve which, all the world by consequence is equally obliged through very Natural Love, seeing that doth embrace the whole World for its Fe­licity.

ARTICLE XI. The Pope is not Master of his Authority, he is but the Depositary thereof, and obliged to preserve it: The most pious action of christian people is to uphold it.

THe Popes do not reckon themselves Masters of the Apostolical power, which is intrusted them; they do not be­lieve that they can release the Rights thereof, of which they are nothing but [Page 109] Depositaries, to hold them and keep them up together, and not to permit the diminu­tion of them; Thus spoke Pope Clement VII, of it, Primato Apostolico di cui non era signore mà custode, l. 3. c. 12. The Pope may dispose on good consideration of the Things and Persons whereof he is Lord, though, may be, he cannot do it lawfully, setting aside Ho­nesty or other Virtues; but for what concerns the Rights of the Holy See, he cannot per­mit the diminution thereof, neither lawful­ly, nor upon any consideration whatsoever, which is so true, that Paul IV, who thought he might do any thing, and that all which he did by virtue of his Authority, without having respect to Honesty or other Virtues, became honest and lawful,l. 14. c. 13. che tutta l'ampiezza del suo potero fosse anche la misu­ra di saggiamente esercitarlo: Nevertheless, as to the Rights of the Holy See, he made no difficulty to acknowledge that he was not absolute Master of them, but only De­positary,l. 13. c. 15. di quella dignità della quale non era padrone mà custode.

And the reason is, That the Pope's power in all the extent of it, which we have been speaking of, is the Publick Good and Fe­licity of the Church, even according to the Flesh, secondo la carne; now the Pub­lick Good of the Church, even according to the Flesh, is the greatest of all visible Goods, and the most noble Object of all the Virtues; and so the most noble action, not only of Policy, but of Piety that the [Page 110] Pope and Christian people can do, is to uphold the Soveraign power of the Pope, in the extent of his All-puissantness inde­pendant and infinite, and to maintain it with vigilance and stoutness; il custodir con intre­pidezza e con vigilanza la sovranità del Pontificato, l. 5. c. 16. è per mio aviso la più commenda­bile operazione che possa fare la Politica vir­tuosa, perciò che di nessun' popolo si procura con maggior lodevolezza il prò universale che del popolo più diletto da dio e sedele à dio.

It remains then to make it evident what it is that is sutable for the Grandeur of the Pope, according to that Degree of Sove­raignty which he is advanced to in the Church in quality of Vicar of Jesus Christ, Viceroy of God, Emperor of the whole Universe, Lord and Monarch of the World, King of Kings, and Lord of Lords, Vice-God, and a God himself, by the most ex­cellent participation of God that is visible upon Earth.

ARTICLE XII. The Pope must have Means and an E­state suting with all these Quali­ties. To deny this Truth, is a Trea­sonable Crime. Humane Felicity ac­cording to the Flesh, ought to be found in him as its Source.

THe Pope being King of Kings, and of the whole Universe, the Estates and Goods of all Kings, and of the whole Universe are his Inheritance; otherwise if the Temporalities of Kings were not the Pope's Inheritance, the Subjects Estates would not be the Inheritance of their Kings. 'Tis the part of Kings to consider, if they will renounce this new Right which the Religious and Carnal Policy of our Cardinal-Historian doth offer them; but as for the Pope, he is not Master of his, he is but Depositary; wherefore in quality of King, and for that very reason, it is un­lawful, quoth the Cardinal, to abate the Pope his Rights, or any of that which is fit or sutable to the support and maintenance of his infinite and unlimited Grandeur,l. 23. c. 3. non essendo lecito di sostrare i suoi diretti e ciò che richiedesi per la sua convenevole sosten­tazione al Pastor universale de tutta la Chi­esa.

So you see, that to stop his Revenue, or force him from it, is a crime more treasona­ble than that of those who would deny to those Kings, who are the Pope's Subjects, to pay them Gabels.

It is a General Order established of God, That all things should be conveniently or­dered, convenevole, according to the De­gree and Rank which they hold in the U­niverse; for example, That a Cardinal have the Authority that is sutable to his Purple, and not that pitiful little power that sutes only with an ordinary Bishop,l. 20. c. 3. tal bassezza d'autorità qual convenisse ad un or­dinario Vescovo e non ad un nobilissimo por­porato. And generally speaking, The Church hath power to exact from her Be­lieving Ones whatever is necessary for the maintenance of her Ministers, li può costrin­gere à tutto il necessario com' è in primo luogo la sostentazione de Ministri: l. 17. c. 10. So that she hath power to levy from the whole Uni­verse, Contributions necessary and propor­tionable to the Grandeur of her Ministry, quali richiedonsi alla grandezza della sua am­ministrazione.... l. 1. c. 25. questi tributi raccolti da ogni paese Christiano, l. 2. c. 6. queste contribuzieni di tutto illo mondo Christiano.

Now that which sutes the Grandeur of the Apostolick Principality, sutes it as it is the Source of all Temporal Profit and Felicity,l. 23. c. 3, even according to the Flesh, fonte d' utilità temporale secondo la carne in quel l. 1. c. 25. modo ch' è più conforme eziandio all' umana [Page 113] felicità, then must needs this humane felicity be found in the Pope, as in its source. Now Felicity according to the Flesh, consists in Riches, Honours, Pleasures, and in all be­sides which the World loves, esteems and admires; to the end that the Pope may af­terwards convey it, as it were, in several streams or veins all the World over; where­fore the Pope is compared not only to the Soul or Head from whom the Body derives Being, and all the Felicity it is capable of, but he is also compared to the Stomach.

ARTICLE XIII. The Pope is the Stomach of the Churches Body, which disperses shares of Nou­rishment to all his believing ones, that be Members of his Body.

'TIs true that all the Tribute which the Pope levies upon the World, seems to tend to enrich only the Vassals of his Tem­poral Domain, or his home-born Subjects, questi tributi raccolti da ogni paese Christiano paian colare ad arrichir solo i vassali del do­minio temporale; l. 2. c. 26. nevertheless in truth it is not so, in verità non è poi così.

But to make the thing better understood, we must use the Fable which whilom Mene­nius Agrippa made use of when the people of Rome revolted against the Senate, and re­fused [Page 114] to fight for it; This sage Polititian told them, that ‘one day the Members made a revolt against the Stomach, and refused to contribute towards its nourish­ment, but incontinently they perceived that they all fell to languish.’ One may say 'tis the same thing with the Pope, who as the Stomach, does not digest for himself only the Goods which he possesses, but to distribute out to those Believing Ones, that be his Members.

That which ought then to be so much the more stronger in application of this Simili­tude concerning that of the Body Natural, is this, The other Members which labour for the Stomach, can never be the Sto­mach, so they have not that particular rea­son to maintain the Stomach's Interests, but in the Mystick Body of the Church, there is no Member but that may one day become Stomach, no faithful Catholick, but may hope to become Pope,l. 3. c. 10. habbiamo un cor­po dove ogn' altro membro si può convertire in stomaco, si come chilo in sangue e poi questo in carne. So that all these faithful Catholicks have a particular Interest to contribute to the Pope's Felicity according to the Flesh, because this Felicity returns back again to them according to the share they have in the distribution made by him after his having di­gested it, as the Stomach of the Church; and besides, they or some of theirs may one day arrive to this quality of Stomach, and then shall they too digest all the Goods of [Page 115] the World, first for themselves, and after­wards for others.

It should follow from hence, may some say, that in time all the Riches of the World will flow to Rome, to enrich the Pope's Court; but though it should be so,l. 24. c. 10. fingiamo che con longo giro di secoli questi beni colassero nella corte, what hurt would there be in it, that all the Goods of the Earth that now pass from one to the other, by way of Inhe­ritance, at a venture, without regard to me­rit, should be distributed by the Pope to every one according to Justice, and accor­ding to their Merits?Ibid. Pongasi mente se verun disconcio arrechi alla felicit à civile, che molti beni passino da esser dono del caso nell' heredità del sangue, ad esser distribuzione della giustizia nel riconoscimento del merito.

So that although all the Goods of the World should actually pass by distribution of the Pope, as Victuals do through the Stomach, and as of right all the Goods of the World belong to the Pope, as a King, whose Inheritance is the whole Universe, there is no body but may see that the Car­nal Felicity of the Church would be there­by more perfect, at least no body can deny but that the Pope hath right to levy upon the whole Earth what is necessary to make a Carnal Felicity sutable to his Royalty, to make him the richest, the most glorious, and the most happy, even according to the Flesh, of all the Kings and of all the Emperors of the Earth.

ARTICLE XIV. It is sutable to the Pope to have his King­dom and State apart, and a Princes Court equal to other Kings, superior to all Princes. The Pope's Courtiers be called the Glorious Cardinals: They be the splendor of the Roman Court.

SUpposing then, as it hath already appea­red, That 'tis necessary for the Unity and Majesty of Church-Government, that there be one Supream Head, and Soveraign Ruler, 'tis convenient, to the end he may be the common Father, and not held suspe­cted by any one, as partial, that he reside not in the States of other Princes, but in his own; That he have a Court and Courti­ers, such as the Grandeur of his Admini­stration require,l. 1. c. 25. or supposto che per l'unità del governo, per la Maestà, debba esser un Ca­po supremo e un supremo Rettor della Chiesa, convien ch'egli, affine di poter esser Padre commune non diffidente à veruno, non habiti nello Stato d'alcuno degli altri Principi mà che habbia Stato proprio, Corte propria, Ministri proprii e quali richiedonsi alla grandezza della sua amministrazione.

If a man had regard but only to the Grandeur of this Administration, and to its infinite power, the whole Universe, and all [Page 117] the Kingdoms of the whole Universe should necessarily appertain to the Pope, immedi­ately in demean: only if the Pope were im­mediate Lord of all Kingdoms, without any other King upon Earth but him, or that Kings in their Temporal concerns were as the Popes Vicars, men would be ready to attribute Faith, and the Conversion of the World to a humane awe that Folks had of this same King of the World, and not to an affection for Religion. See here then an admirable providence, that the Pope hath a State little enough, to give no place for any evil judgment that some might be ready to make disadvantageous to Religion; on the other side, if this State had been lesser, the Pope would have been too openly exposed to Temporal Princes assaults, wherefore he had one bestowed upon him big enough to defend himself in,l. 1. c. 1. non è si grande che il culto del Christianesimo si possa ascriver ad umano timor, e non ad affetto di religione: non è si picciolo che possa di leggieri il suo possessore ve­nir violentato dalla potenza di principi seco­lari.

There's the reason then why the Pope is not immediate sole King of the whole Uni­verse; but this does not hinder, but that he may be so in quality of Soveraign, Lord Para­mount, as one may so say; of whom all Kings are Tributaries and Tenants, as hath been already been seen; by the right he hath to compel them to pay him contribution for his maintenance, suting the Grandeur of his ad­ministration, [Page 118] questi rittratti si cavan da tutti i regni del Christi [...]nesimo: l. 1. c. 25. Therefore they ought also to maintain him Courtiers in such State as may befit the Grandeur of their E­levation, and these be the Glorious Cardi­nals, Gloriosi Cardinali, l. 6. c. 4. l. 9. c. 10. to whom all Bishops are Inferiors, Prelati loro inferiori; 'tis clear that their Riches, their Honours, and their Pleasures, their Glory, their Splendor, and in one word, their Felicity, according to the Flesh, secondo la carne, ought to be in­comparably greater than that of the richest Bishops, who in comparison of Cardinals, are but little Prelats, piccioli Vescovi.

This Degree of Cardinalship is the prin­cipal Splendor of the Roman Church, and of its Popes,l. 21. quella dignità ch' è il precipuo splendor della Chiesa Romana e de' suoi Ponte­fici; and in effect, 'tis a great Glory for a Pope to be able to create Senators, who in Priviledge and Honour are before all the Creatures of other Monarchs, so that even the Children of the greatest Princes aspire to this Dignity, mentre possono crear Sena­tori che in privilegii ed onoranze molto avan­zino quelli d'ogni Monarca terreno, l. 21. c. 4. si che aspi­rino à tal grado i figliuoli de' sommi principi.

Also at Rome, one reckons that Cardi­nals are above all Princes that be not Kings, Cardinali che si stimano in Roma superiori ad ogni principe minor de' Rè, l 9. c. 9. l. 13. c. 14. predecessero com' era stato fin all' ora il costume, à Principi del sangue reggio, and in all parts of the Christi­an World, men render to them the same [Page 119] Honours as they do to Kings,l. 1. c. 8. tanti altri gran' Senatori venerati con Reali onoranze du si grande e nobil parte del mondo.

Thus is it manifest, That Cardinals being equal to Kings in Honour, 'tis sutable that they should be like unto them in Riches, Pleasures and Voluptuousness according to the Flesh, secondo la carne, and by conse­quence, that the Pope may take out of all Christendom all necessary Tributes, amply to recompence his Cardinals; which could not be, if the piety of Christians did not furnish out his huge expence,l. 1. c. 25. ciò senza du­bio non seguirebbe se la pietà de' Christiani non somministrasse à lui la commodità di remune­rarli altamente.

ARTICLE XV. Besides the Glorious Cardinals, the Court of Rome ought to be filled with an infi­nite number of small Prelates that are to be equal with Bishops, and these be to lead no sad nor poor life, but to be jo­cund, and live in plenty.

OLtre alle innumerabili Prelature, Ibid. dignità e prebende, che in quella si comparisco­no; il che fà godere molti con l'effetto e tutti con la speranza, laqu [...] forse in questa vita è da maggior godimento che l'istesso effetto.

Here is the Glory, the Splendor and the Voluptuousness of the Roman Court, ac­cording to the Flesh, which consists in the actual possession of an Earthly Felicity; or, as to those who do not at present enjoy it, at least it consists in the hope they have to arrive thereunto, the Felicity of which expectation is many times even in this world, not less than the actual enjoyment; And that this Felicity may be sutable to the Popes Grandeur; 'tis fit he bestow Recompences on that his infinite number of Courtiers with advancements, altamente, without impove­rishing his Treasure Royal, because the greatest Evil, and the most remediless Want in a Community, is a scarcity of Re­compences, when one cannot bestow them without impoverishing the Publick, nel vero il più dannoso e il più irremediabile mancamento della communità è la scarsezza de' guiderdoni, l. 8. c. 17. non potendosi dar quest senza impoverire il pub­lico.

Whereby one may judge of the opulency and abundance of the Court of Rome, and of the Piety of all Christians, which contri­bute thereunto, to render it sutable to the Glory of the Universal King and Lord of all the Earth; for it is an Object of Joy for all pious Christians to see the Glory, the Abundance, and the Felicity, according to the Flesh, of that Universal Court of Christendom,Ibid. era giocondo oggetto al cu [...]r di ciascuno, il ritrovarsi una Corte universale nel Christianesimo la quale abbracci con indif­ferenza [Page 121] tutti li fedeli, e senza molta distinzi­one di patria ò di nascimento vi elegga il supre­mo Principe. A Court wherein indifferently the Soveraignty of the World, an infinite many Dignities, equal to those of Bishops, are exposed to the hope of all, and the en­joyment of those which get them. Was there ever formed a finer Politick Idea? Yea, this is the Government designed by Christ, to render his people remarkable all the Earth over, by Prerogatives so appa­rent, questo governo disegnato da Christo per segnalare in terra con manifesta prerogativo il suo popolo. Now what is the Soul, the Basis,l. 1. c. 25. the Band, the moving Intelligence of this Government, but the Pope's Authority? del qual governo come vedete la base, il legame, Ibid. l'intelligenza motrice, è l'autorità del Pontefice? Have not all the Kingdoms of the Earth then a notable instance to maintain the greatness of their King, the Pomp and Glory of his Royal Court, of his Royal City, the Mi­stress of the Universe, the Court of all Re­ligion? Regia della Religione, una regia Ec­clesiastica, the Royal Ecclesiastical Court,l. 1. c. 2. l. 8. c. 17. una corte, una regia universale, patria commune, Ibid. regia commune, which cannot be maintained in a manner agreeing with its Institution, without Contributions, vast Riches, Tor­rents of Gold and Silver, torrenti di pecunia. l. 4. c. 5.

ARTICLE XVI. The Glory and Felicity suting with this Court, subsist through her Magnifi­cence in Buildings, Theatres, Spe­ctacles or Sights, of Piety, Processi­ons, Regales, Politick and Warlike Ex­peditions.

ADd to all this, the Magnificence in Buildings: What prodigious abun­dance of Means must one have to bestow thereon, though there were, for example, no other Building but that of S. Peter's Church, whose Structure alone astonishes, so great and vast it is;l. 1. c. 1. il nuovo edificio della stupenda basilica da san Pietro? Add to that, so many other Churches and Palaces, which make an admirable Ornament of the Royal City, and Mistress of the Universe; are not these pieces of Workmanship whol­ly glorious?Ibid. Opere gloriose; the work there­of is immense, and the Millions be number­less that were fain to be collected for on­ly Building of St. Peter's? A work worthy of the Monarch [...] of the World, and Sove­raign Pontiffe,Ibid. affin d'adunare tanti milioni quanti ne assorbiva l'immenso lavoro di quella Chiesa, opera di sommo Sacerdote, mà insieme di sommo Principe.

It was for this, that the Indulgences un­der Pope Leo X, were Published, which gave ocasion to Luther's Heresie; the Sum of Money that arose of them, was not suf­ficient, non bastino, l. 1. c. 25. it did furnish but a lit­tle to the expence of building that glorious Fabrick, the prime Temple of the World, qual fabrica più gloriosa che quella del primo tempio che sia nel mondo. l. 1. c. 3.

To this sort of Expence we may join that of Sights or Spectacles of Devotion, Thea­tres, Perfumes, Musick, Ornaments, Lights, and other parts of the Glory and Magnifi­cence of Publick Feasts; for in fine, the People will have Theatres and Spectacles, whatever they be; the World bestowed such upon them as nourished their Vices through Voluptuousness: Is it not then the Christian Pietie's and the Christian Po­licie's part to bestow such as be more volup­tuous upon them, to the end, that by so en­tertaining them, it may draw them to Vir­tue? Vuole il popolo i Teatri, l. 1. c. 25. ed è non solo conforme à la pictù, ma eziandio alla Politica il far che i Teatri più sontuosi e più dilette­voli sian quello dove il viz io si medica non dove si nutre. Magnificenza di spettacoli, tri­onfo della Religione, non pompe della vanità. l. 24. c. ult.

The diverse Nunciatures, and the Apo­stolick Legations that must be sent from time to time about the World, must not be forgotten;l. 2. c. 8. Il qualo per bene Christianesi­mo dêe non solo mantenere lo sua Corte, com­posta di molti ussiciali nobili, mù dar sussidio [Page 124] à pove Cardinali provisionar tanti nunzii, aju­tar tanti bisognosi, e premiar tanti beneme­riti.

The Regale that must be made to Ne­phews and Kindred,l. 24. c. ult. rigaiglie del parentado, other costs and recompences of Officers and other persons Services, either Noble or Learned or Poor, whom the Pope keeps, the secret Alms which the Pope bestows; as for example, at the Council of Trent, to so many poor Bishops which had not where­withal to maintain themselves there,Introd. c. 4. secrete limosine à Vescovi bisognosi, the Money that was fain to be sent to Alexander, to quiet the German Spirits, i mandati e la pecunia. These be all heads of Charge,l. 1. c. 25. or Articles of expence, and Examples whereby one may judge of such like others; but above all, the charge of Wars against the Hereticks and the Turks, the Succours that the Pope gives at all times to Christian Princes; there needs no more but to read what our Cardinal-Historian relates of it in the Tenth Chapter of his Third Book; there one shall see the Torrents of Gold and Silver that go perpetually forth of Rome, to succour Kings and Christian Princes' torrenti di pe­cunie. l. 4. c. 5. Could these Torrents go out thence, if they had not first come in there? Now all this can be done only by means of the huge Revenues which the Piety of Christi­ans ought to furnish for maintenance of the Royal Court of the Monarch of the Universe, whose Court is the [Page 125] Soul that re-unites under one and the same Unity so many Kingdoms, and which of all Countries of his obedience constitutes, one Body Politick, the most Formidable, the most Virtuous, the most Learned, and the most Happy that is upon Earth,l. 3. c. 10. una Corte la quale è l'anima che tiene in unità tanti regni e costituisce i paesi à lei ubbedienti; un corpo politico il più Formidabile, il più Virtuoso, il più Litterato, il più felice che fia in terra.

Such is then the Fidelity and Glory of the Court of Rome according to the Flesh, and such is the Temporal Felicity of that Church, for this same Felicity according to the Flesh, is a means most gentle, and at the same time, most efficacious to form the Temporal Great­ness of the Church, as will be seen in the following Chapter.

ARTICLE I. Corrupt Nature loves Riches, Honours and carnal Pleasures; if the Church had not of them to propose and bestow, there would be but few Christians. The Church is composed of three sorts of Persons. The Magnificence and Stateliness of Rome is able to work the Conversion of the Mahometan Princes: The Popes must have some­what else to be for them beside God.

THe Pope's power being without Armed Forces, cannot make Infidels to be­lieve, or to list themselves in the Churches Communion, but through fair and gentle means; but still efficacious by accommoda­ting it self to Natures corrupted inclinati­ons, as hath been said, for man seeing he does Idolize himself, would never be ruled if he were not ticed and wheadled on by pro­mises and recompences,l. 1. c. 2 [...]. l'huomo ch' è l'idolo [Page 128] di se stesso non si coudurrebbe mai senon allet­tato dal premio. Therefore it is that the Romanists are at so much costs for Stages or Theatres, and in Shows or Spectacles of Devotion, because people do naturally love Voluptuousness, and will do any thing for its sake, after the inclinations of corrupt Nature; this corruption is such, that if the Church had not the greatest of all Voluptu­ousness according to the Flesh, to set before and propose to those which She calls to Her Faith, the greatest part of Christians would go seek their Fortune out of the Church, the Church would lose her Reputation, and all her esteem, which is the Basis that holds up all the Engines of her Policy,l. 5. c. 10. la stima ch' è la base di questo machine.

The better to conceive this kind of Veri­ty, we must make a distinction of Three sorts of people, which make Three kinds of vocation to this Faith; the first are those who live in the Faith only out of pure zeal, di purissimo zelo, l. 9. c. 9. and which serve the Church out of pure spirit and courage, servon la Chiesa per solo spirito, Ibid. and these be those which are the purely spiritual, that would love God though there were no Temporal Goods to be hoped for, because they slight all temporal things,l. 8. c. 17. dispreggiatrici d'ogni cosa terrena.

The second be those which are made up of Flesh and Spirit, and which are willing to enjoy besides God, as much of the goods of the world as Law will permit,Ibid. composti di [Page 129] Carne di Spirito, desiderano per quanto la legge di Dio permette anche i beni di questa vita; so they must have a Felicity composed of Spirit and of Flesh, and they would not be so in love as they are with Religion, if they did not give them hopes of worldly Goods,l. 9. c. 9. non si nutrirebbe così universalmente l'affetto alla Religione.

The Third sort be those who are stark car­nal, and which are taken up more with those things that are seen, than with those which are not seen; & these be the greatest number of all,Ibid. molti ancora maggiormente s'affez zio­nano à quel che si vede che à quel che si crede. Now though this be an ill Quality, the wicked being wicked, only because they pre­fer the Goods of the Body before those of the Soul and Spirit,l. 6. c. 12. i malvaggi sono malvaggi per che antepongono i beni del corpo à quei del­lo spirito; nevertheless this disposition of theirs is in some sort not so bad then, if ha­ving such a mind as they have after worldly Goods, they should spend them in the Ser­vice of Jupiter and Mars, rather than in the Service of Jesus Christ and his Church; so that the Church accommodating itself to their corrupt inclination, calls them to its Faith, and its Communion, by setting be­fore them, and proposing to them greater worldly Goods, and greater Voluptuous­nesses, even according to the Flesh, than they could have if they abode in the Ser­vice of Jupiter and Mars, Ibid. ma pur servono al culto di Christo dove prima servivasi à quel di Giove e di Marte.

Look ye there then, what it is that keeps the Church up in esteem, even amongst peo­ple stark carnal,l. 23. c. 3, per conservarla in estimazione anche presso gl'imperfetti.

Now this Esteem brings forth Veneration, and Veneration is the Basis of the Churches Empire,Introd. c. 6. quella venerazione ch' è la base del loro imperio; for without this great Vene­ration that the Carnal Ones have for the Church, it were not possible to keep the people in, nor to tame them, and make them keep on the Yoke, richiedendosi grand aiuto di venerazione per ch' egli si contenti di ricevere in bocca il freno; l. 2. c. 3. the Veneration that these Imperfect Ones have for the Church, being founded upon the Carnal Felicity which she puts them in hope of, there's no body but may see how greatly this Felicity is needful to make a Catholick and Universal Voca­tion of all the World to the Churches Faith; without this Felicity the Church having but a small concourse of these Faith­ful Ones;l. 15. c. 5. would fall into contempt, povero di concorso vile d'autorità; but on the con­trary, the alone Magnificence of the Buil­dings at Rome, since Two Hundred Years agon, is able to strike admiration into all Infidel and Mahometan Princes, and to con­vert them to this Faith,l. 8. c. 17. tanto che tali opere pie fatte in Roma in solo due secoli bastareb­bono per render venerabile ed ammirabile la nostra religione alli sguardi di tutti i Monar­chi Maometani è Gentili.

And if instead of this Felicity of the [Page 131] Church, which appears to them, so they did but know how often all goes contrary against the Popes, who have none for them, but the Holy Spirit (quoth our Cardinal) they could not chuse but have Sentiments of Pity, and no Disdain to enter into the Pope's Communion.l. 5. c. 13. Non ho potuto d' hora non compassionare i Pontefici conventi frà loro con­trarii e tutti infesti al corso di lei eccetto l'aura dello Spirito santo. Now if the Pope's having only God on their side, make our Jesuit-Cardinal to pity them, and should ap­pear thus to be miserable in the eyes of others, how should they ever be able to convert Mahometans? there must needs be something else then besides the Spirit they speak of, for Popes to work such like con­versions; and it would be great pity if a Pope should have but only that for him.

ARTICLE II. The hope of sharing the Riches, Honours, and Pleasures which belong to the Ec­clesiastick state to be Pope, and to possess by Resignation ones Kinsfolks Benefices; these things do make a great and sub­stantial Vocation for People to become Church-men.

EVery one knows how much the Ec­clesiastick State is glorious to God, the Splendor and Glory of this State is due to the Carnal Felicity wherewith it is invested,l. 1. c. 25. se veramente vogliamo che la Regia spirituale sia frequentata da persone d'ingegno, di lettere, di valore, di nobilità, lasciando le patrie, sottoponendosi al celibato ed all altre gravezze le quali induce la vita Ecclesiastica, fà mestieri che possano sperare onori ed entrate, for would there be found so many persons of Wit, of Learning, of Worthiness, of No­ble Birth, that would betake themselves to a single Life, and other toilsomnesses which the Ecclesiastical Life obliges them to, if they had not hopes by that means to gain Honours and Temporal Revenues? Without doubt they ought to promise this to them­selves, and be content with their condi­tion, partly out of affection for Religion, and partly through joy to see themselves re­verenced, [Page 133] and had in veneration as Church-men, especially amongst their Kindred,l. 17. c. 5. vi­vano contenti, parte per affetto di religione, parte per godimento di quella reverenza che in ogni famiglia sì suol portare alla toga. Let a man consider what Glory it is for this Faith, to see so many Noblemens and Princes Sons enter into Orders, and conse­crate themselves to the Service of God in quality of the Pope's Courtiers. Should this be seen if the Church were poor, and if the Piety of Christians had not afforded Means to the Pope to recompence magni­ficently all this Gang?l. 1. c. 25. ciò senza dubio non seguirebbe la pietà de' Christiani non sommi­nistrasse à lui la commodità di rimunerarli altamente.

For in fine, there is no private man that gives himself to serve the Pope and Court of Rome, but may hope to become one day a Cardinal; that is to say, above Bishops and all Princes, and an Equal for Kings, that may not even hope, himself or some of his to be one day Pope; without doubt, this thought cannot be but most pleasing to all people,l. 1. c. 8. era giocondo oggetto al cuore di ciascuno ... habbiamo una Republica, dove ogni plebeo puè divenir senatore, l. 3. c. 10. ogni suddito principe. The Court of Rome is a Court composed of persons of all Nations of the World, where there is none of them but may through his Learning and Deserving, be advanced to the most sublime Dignities, and arrive either at the Soveraignty, or to [Page 134] a participation of the Government and Re­venues of the Church,l. 3. c. 10. è una Corte composta di tutti i paesi Catolici nella quale ogn'uno con la dottrina e co'l merito può salire alle dignità più sublimi ed havere, ò la sovranità, ò la participazione del governo e del patrimonio Ecclesiastico.

But without flying so high, may not every Nephew easily hope for the Benefice of his Uncle, upon his Resignation? And is it not a great comfort that an Uncle may hope one day to leave his Benefice to his Nephew, or to some other of his Kin, or to his Friend? How many young men have been, and are daily educated virtuously, for the sake of this same carnal Expectance? molti giovani sono educati nella virtù con la speranza d'haver sì fatte risegne▪ l. 23. c. 12. di qualche vecchio sacerdote di loro parentado.

Even this same hope according to the Flesh, makes the Incumbents more willing and careful to repair or beautifie their Churches, out of the confidence they may be able to substitute in their places such persons as they bear a kindness to, i benefi­ciati più s'affezionano al ristoro della Chiesa confidandosi di surrogarvi persona loro gradi­ta. Ibid. On the contrary, take away these Ex­pectations and Hopes from the Roman Court, and leave her only the Spirit, eccetto l'aura dello Spirito Santo, it will be a great Pity, and no Contentment; she must have a bet­ter kind of Suckle to suck, miglior sugo, that is to say, a Carnal Felicity; so that [Page 135] there is none but may see, that all these Reasons be puissant, and yet mild means to make the Vocations either to this Faith, or to this Clergyship, efficacious, and which is no impediment to the perfection of that State or Order.

ARTICLE III. The Hope of Carnal Felicity which the Church promises, hinders neither its Perfection, nor the perfection of the Ecclesiastick Order. The Vices of Ambition and Worldly Glory are gli­stering, bright and taking Vices: These same Hopes of Carnal Felicity, make all Virtues to bud, come forth, and grow up, even to the perfection of the Contemplative Life.

THE Church setting before all the World an hope of possessing either the Royalty of the World, or the Glory and Felicity of the Cardinalship, of the Episcopacy, or other Prelateship, there is no question but the greatest part of them who do enjoy these Honours, made their way thither through all the Virtues which this same carnal Hope made to spring up in them,l. 8. c. 17. il far germogliare le insigni virtù se premii fossero pronti.

This was it which rendred the Cardi­nal of Mantoue so admirable in the time of the Council of Trent, he did not desire, or at least appear to desire, as all others, the Crown nor the Diadem of the Soveraign Pontificat,l. 2. c. 6. illustrò lo Pontificato non desiderato, ò almeno così temperamente nell' interno che nulla apparisse di ciò nell' esterno. This is a rare Example; for Ambition is so glister­ing, bright a Vice, that it loves to appear abroad; and it is a Vice which is univer­sally in great men,Ibid. vizio splendido ed univer­sale à grandi.

We must be fain then to conclude that these bright Vices which are universally found in Grandees, are not opposite to that Soveraign degree of perfection which their Rank, altogether Divine, doth require, quel grado che richiede il sommo della perfe­zione; l. 1. c. 2. for otherwise one must be forced to say that the Vocation to the Popedom, and other Ecclesiastical Dignities, were vicious and corrupt, and by consequence, not of God, which would be quite against all ap­parence; for as to the State of Holy Father, the Pope's perfection, in as much as he must be adored by the Sirname of Most Holy, the sublimeness of Virtue suting his Degree, is so great, that those imperfe­ctions which be nothing in other men, be­come Monsters in the Sereneship of his Di­vine State,l. 1. c. 1. è tanta la sublimità di quella vir­tù la qual si richiede in chi dev' essere ado­rato con sopranome di santissimo, e come il [Page 137] mezzano frà il Cielo e la Terra, che le imper­fezioni insensibili negli altri huomini in quella luce divengono monstruose.

From whence it follows, That if the Hope and ambitious Desire of coming to the Popedom, and the Gladness when one is ar­rived thereat, which are just like those bright Vices which be in all Grandees, were monstrous Vices in Popes, as 'tis rare to see any come to the Popedom by any other way, according to our Cardinal-Historian; since the Church, as he makes it out, calls them to her Offices through this way, it would follow (a man may say) That as often as one beholds Popes, one should behold Monsters of Pride and Ambition, which had no Piety coming near that which is requisite to an Order that is, as it were, altogether Divine,l. 1. c. 2. pietà quanta si richideva da quello stato quasi divino. Divino princi­pato debitore d'una virtù così alta, d'una bontà sempre ammirata, condizion del Ponteficato.

As to the state of Perfection of the Cardi­nals, in as much as by their Duty, and the Fun­ctions of their Charges, they are the Re­formers of Christendom, they are obliged in their Lives to give a perfect Example of all Virtues,l. 6. c. 13. dov' esser più tosto i riformatori del Christianesimo, dar' esempio d'ogni virtù.

The Cardinal's Order is the Mirror and Rule of all others, which are inferior to it, ordine Cardinalizio il qual doveva essere spec­chio e norma degli altri inferiori. l. 1. c. 2. & l. 4. c. 5. On the Actions and Examples of the Cardinals, as [Page 138] well as on their Reputation, depends the Good and Honour of the Church,l. 20. c. 8. dall' ope­ra, dal esempio, e dalla riputazione di essi pendesse il bene e l'onor della Chiesa. And as it is the Roman Court which is the principal Reformer, it is that also which ought to be the first reformed,l. 23. c. 7. che la principal reforma­trice fosse anche la prima riformata; for the Government of the Church Universal being upheld by the Councils of the Cardinals, it would be unhandsom if the Course and the Virtue of their Lives should not be so conspicuous and regular as to draw the eyes of all the World upon it, al cui consiglio pres­so al Pontefice essendo apoggiata l'amministra­zione della Chiesa universale, l. 24. c. 7. è deforme cosa ch'essi non risplendano con tali ornamenti di virtù e di disciplina nel la lor vita, onde trag­gano gli occhi di ciascheduno.

From whence it must be concluded, ac­cording to the Principles of our Cardinal-Historian, that the bright and glistering Vices of Ambition, of Desire and Hope of Riches, and Honours and of Pleasures ac­cording to the Flesh, which are found uni­versally in all Grandees, are not those mon­strous things that be opposite to the State of Perfection, nor to the Reputation of the Order of Cardinals.

As concerning the state of Perfection of the Bishops, one needs only to read the De­crees of the Council of Trent, to know what belongs to their Rank, which is so exalted, that all men are not, and there be very few [Page 139] which are found able to reach it, poco emi­ [...]ente sarebbe la perfezione convenevole alla [...]ignità Episcopale se fosse in tal grado che vi iungnessero, ò tutti ò molti. l. 2. c. 3.

And thus too, forasmuch as they as well [...]s others, have their share of these bright [...]ake-shew Vices of Ambition, and the Love [...]f Felicity according to the Flesh, one is al­ [...]o fain, of necessity, to conclude, That [...]hat these kind of vain-glorious Vices are [...]ot so monstrously opposite to their Calling, [...]or to their state of Perfection; otherwise [...]hey would be all Monsters which fill all the Chairs and Thrones of the Ecclesiastical [...]tate; for in fine, if it be true, That the Hopes of the Worldly Means of the Church [...]ake all Virtue to sprout; it is certain [...]hat that Hope in the Church adds such spurs [...]o Virtue, as there be not the like in any Republick in the World,l. 12. c. 3. il quale stimolo [...]lla virtù non è ò fù maì si forte in verun [...]ltro principato dopo la creazione del mondo. Then also is it true too, That the abundance of these very Goods is the Dug which nou­ [...]ishes these Virtues after they are brought [...]orth,l. 8. c. 17. adunque l' abondanza di questi beni è [...]ammella per nutrir la virtù nella Chiesa.

Who is it, for example, that would [...]ubmit himself to be under the Rules of a Single Life, and yield, if one may say so, [...]hat Pension to God, which is so difficult a matter to pay truly, if there were no con­ [...]ideration for it, but only Hopes in the Air of invisible Benefices, and Preferments [Page 140] hereafrer; but that the Church hath here in this Life, those other to give whose Re­venues are in present, and more solid according to the Flesh,l. 8. c. 7. una garvissima pensione a' beneficiati: ed è peso tanto grave consiglio difficillimo della continenza.

No doubt on't, but if the Hopes of the Temporal Goods of the Church were ta­ken away, a man should not see so many Noblemen and Gentlemen engage them­selves in the Ecclesiastick Life, harebbe ri­tenuti molti nobili dalla vita Ecclesiastica. l. 23. c. 3.

Mean time, every one knows how much the Single Life serves to put a man upon Contemplation of the things of Heaven, il che riesce di tanto prò ad applicar gli huo­mini alla contemplazione celeste; Ibid. so that it is clear, That all those Barons which post af­ter Benefices, would never have applied them­selves to the same Contemplative Life, if they had not caught the Benefices; which makes it appear, That these splendid Vices be not so opposite to this Contemplative Life, and yet at the same time, a happy Life accor­ding to the Flesh; and that the Church would be deprived of an infinite many of these blessed Contemplative men, if she had not an infinite many fat Benefices to make thereof for them a corporal Beati­tude; for if the Church had been poor, humane frailty is so great, that she would never have had the Glory to have seen these Contemplative Barons invested in her Offices and in her Dignities, whom she [Page 141] calls thither through the Hope which she gives them thereof,l. 1. c. 25. il che per l'umana debo­lezza non così auvarebbe nella povertà della Chiesa. From whence it appears, That this Politick Prudence is not opposite to Piety,l. 15. c. 6. la Prudenza politica non ripugna così alla Pietà Christiana.

ARTICLE IV. The most noble act of the Pope's Policy, is to inrich himself and the Roman Court. To dye for this Monarchy is the worthiest act of any Christian's zeal.

RIches then being the ground, whereup­on the soveraignty of the Pope sub­sists, and the splendour of the Roman Court, and the carnal felicity of the Church; it is visible that the most noble act of the noblest of mortal Vertues, which is Policy, is to in­rich [Page 202] the Court of Rome, and to uphold with vigilance and stoutness, the soveraignty of the Roman Pontife, as it hath been repre­sented,l. 5. c. 16. il custodir con interpidezza e con vigi­lanza la sovranità del Pontificato è per mio au­viso la più commendabile operatione che possa fa­re la politica virtù.

'Tis true the worship of God is prefera­ble before this Court; if one came in com­petition with the other. But after the wor­ship of God, the most worthy act of a Pope's, zeal is the keeping up of his Monarchy, which cannot subsist but by wealth, nessun a cura, toltane la propagazion del culto divino, è più degna e zelante in un Papa che il manteni­mento illoso die questa Monarchia, and to make it appear with what zeal, with what vigi­lance, and what stoutness one ought to up­hold it, there is an example of it to be seen in the Person of Alexander, Nuncio of Pope Leo X at the Diet of Worms: Lo how he speaks, I am ready, quoth he, to burn alive to defend the adorable Diadem of my Prince, which they would take off from his head,l. 1. c. 25. io mi confesso interessatissimo ed appassio­natissimo nella causa dicui vi parlo, nella quale si tratta di mantene, l' adorato diadema in fronte al mio principe, e per laquale io anche secondo il pri­vato affetto mi lascierei arder vivo se meco in­sieme dovesse arder il mostro della nascente eresia. Look ye here what the sentiments and the words of all Christians ought to be. There remains no more, but to make known the means that this Policy suggests to the Court of [Page 203] Rome, for to uphold its stateliness, its splen­dour and bravery, and its carnal felicity, for he that wills the end wills the means necessary to the end, and on the other side not to love the means is to hate the end,l. 8. c. 17. perche chi odia un fine odia specialmente que' mezzi che sono più oportuni à tal fine. For example, one of the most efficacious meanes to keep up the splendour of the Clergy's Royal Ecclesiastical Court, is the abundance of Benefices, and not to be obliged to reside upon them, in verità fra i mezzi per conservar lo splendore dell' ordine clericale e d'una Reggia Ecclesiastica, Ibid. un de' più effica­ci è la copia di que' beneficii i quali non obli­gano à residenza. There's no need then to wonder, why all the World cries out against this plurality of Benefices, 'tis be­cause they do not love the Roman Court, whose splendour is the end for which these Benefices be instituted. When one hates the end it is not possible one should love the meanes which do lead to it.

On the contrary all right Christians that love the Court Royal Universal of the Church would burn a live in defence of the means, which she hath invented to up­hold her self, how contrary soever they seem to Antiquity, or Canons of Council, or the private interest of petty Bishops; In fine to all which seems venerable; to cer­tain Zealous ignorants in Policy, which is the Queen of moral vertues.

ARTICLE I.

ARTICLE I. The Estates, whose Politick Maxims are favourable or opposite to this same Roman Policy.

OF all the Parts of Europe, which have remained in the Popes Communion, there appears none more considerable then Italy, Germany, Spain and France. To know which are the States whose Politick max­imes are more or less favourable to the Roman Policy, there needs no more but to represent the Interests and the Sen­timents of these States which take up those parts of Europe.

ARTICLE II. The Italian Policy favours that of the Court of Rome.

ACcording to the Testimony of our Cardinal Lib. 21. Chapter 4. the Italian Bishop had no other end in the Coun­cil of Trent but the upholding and aggran­dizing of the Apostolick See, non mirava ad altro oggetto che al sostentamento ed alla gran­dezza della sede Apostolica, and therein they thought they did the duty of good Christi­ans and Italians at once, e pero ch' essi in tal opera facesser ad un ora le parti di buoni Itali­ani edi buoni Christiani. Because 'twas the honour and the advantage of their Country to be the abode and ordinary residing Place of the King of Kings, and of the Lord of all the Lords of the Earth.

ARTICLE III. The Spaniards are not favourable to the Cardinals, nor other Officers of the Roman Court.

THE Spanish Bishops being for the most part great Lords & very con­siderable either for the great Extent of their Dioceses, or by reason of their great revenues through their high birth and il­lustrious families, or through their great learning, hardly could endure the pre-eminence of the Cardinals, and above all few of those Bishops could ever hope to arrive at that dignity, and it was no lesse unsufferable to them to see themselves sub­jected so much as they are to the Pope's Officers, and be Dependants of the Roman Tribunals; wherefore they thought it would be exceeding good for the Church to bring back the Cardinals to their first rank and to restore those rights to the Bishops, which they enjoyed anciently; and for this purpose they had a mind to disable the Cardinals to possesse Bishopricks, and oblige them to reside at Rome, and rule the parishes where­of they are the Titulary Parsons or Priests, and withall they would have taken away dispensations, whereby persons or causes are [Page 235] exempted from the Bishops Jurisdiction, and thereby make the Bishops in their Di­oceses as so many Popes, onde fossero à guisa di Papa nelle loco Diocesi, which would have much diminished the splen­dour of the Roman Court and sapped the foundation of the Church.

ARTICLE IV. The Policy of France quite and clean opposite to the Roman Court.

AS for the French Bishops they have less of jurisdiction, because the Usages of that Kingdom look most at enlarging the temporal power, and this also causes that they are less incommoded with the Roman Tribunals, and don't complaine so much of wrong that the Scarlet does to the Mitre; but all their thoughts tend to set bounds unto the Pope's Monarchy according to the sentiments of the late Council of Basil ap­proved by them,l. 21. c. 4. erano rivolti à moderar la Monarchia del Pontefice secondo in sensi del moderno Concilio di Basilea da loco appro­vato.

Germany is so canton'd out that tis diffi­cult to mark the point wherein those people may be said to accord: some of them are of [Page 236] the Italian minde, others of the Spanish, others of the French. As for the several Princes they are each of the several minde as his Bishop is; i Principi almeno i loco po­litici, chi più chi meno inclinavano à sodisfare i Prelati di lovo Natione, because that the preferring of their Bishops, who remaine still their Subjects, gives them lesser jealousy, then the Pope's grandeur and power. They were brought over to this in the time of the Council of Trent by the abuses which they saw in the Roman Court.

Christian Policy hath then its choice be­twixt that of France and that of Spain, which of the two may be the most favou­rable to the all-puissantnesse of the Pope to take that side, and favour it carefully and stoutly,l. 5. c. 16. con intrepidezza e con vigilanza, now it is not very hard to see that the French Policy is lesse favourable to that of Rome then the Spanish, which made Fryer Tho­mas Stella Bishop, di Capo d'Istria a great creature of the Popes in the Council of Trent, for to say, that all mischief came out of the North,l. 19. c. 9. ogni male dall' Aquilone.

ARTICLE V. Wherein the Policy of France is not favourable to that of Rome.

THE First Article is that of a Coun­cil being above a Pope, according to the Council of Basil which is a seditious opinion, quoth our Cardinal, sedizioza, and overthrows absolutely the Pope's Monar­chy, sediziosa, l. 6. c. 13. l. 19. c. 11. l. 16. c. 10. questione della maggioranza trà lui el Concilio, i quali capi si riducevano à levar lo splendore e l imperio della Corte Romana; 'tis an erroneous opinion, Erronea, Pestiferous,l. 9. c. 16. l. 6. c. 7. Ibid. Pestilente che non solo abatterebbe il trono pontificale mà disordinerebbe la Spi­ritual Hierarchia.

II. 'Tis not the Doctrine of France that the Pope is King of Kings, Lord of Lords. So that the Crown-Lands of Kings should be his Inheritance

III. 'Tis not the Doctrine of France that the Pope is Infallible, nor that he can make Articles of Faith, unto which if Kings do not yield he may declare them Hereticks, and give their States to the first occupant.

IV. 'Tis not the Doctrine of France, that 'tis Treason to hinder Money from being car­ried to Rome.

V. 'Tis not the Doctrine of France, that Bishops hold their jurisdiction from the Pope,l. 16. c. 10. questa sedizioza dottrina.

VI 'Tis not the Doctrine of France, that the Pope may dispence without cause, or derogate from the Canons of Councils,l. 19. c. 11. see mons de Marco Concord. l. 3. c. 13. § 2. la qual tendeva ad abbatere la Monarchia, che le costituzioni fatte dal Concilio non cades­sero sotto dispensazioni.

But the better to know wherein the Doctrine of France, and its Policy is oppo­site to that of Rome, one need but to read the Thirty four Articles contained in the Instructions of the French Ambassadors at the Council of Trent, on occasion where­of Cardinal Simonetta, Pope Pius IV. his great confident in the Council of Trent, said, That the Physick of Reformation ought to be like that which old Physicians prescribe, which is always gentle,l. 18. c. 4. al Cardinal Simo­netta parea che à guisa de'Medici vecchi & [Page 239] cauti non formasse ricette senon leggiere; and that the receipts of the French Reforma­tion were too strong.