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 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 fatto 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 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 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 nel principio come nel fine delle sue leggi dichiarò di lasciar disciolte But as in all Policy Sacred or Profane 't is 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 't is 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 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
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 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 succeeded Julius by the Name of Leo X was brought Prisoner to Milan In this condition a wonderful thing even the Souldiers of the French fide 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 of Christian people l. 1. c. 1. tanta nel popolo Christiano è la forza della Religione 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 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 Depositaries to hold them and keep them up together and not to permit the diminution of them Thus spoke Pope Clement VII of it l. 3. c. 12. Primato Apostolico di cui non era signore mà custode 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 oustode 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 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 l. 5. c. 16. il custodir con intrepidezza e con vigilanza la sovranità del Pontificato 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
l. 17. c. 10. qual più tritto proverbio che quello 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 't is necessary 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 Sacramenti 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 Ibid. com' è in primo luogo la sostentazione de' Ministri 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 l. 23. c. 3. si come verrebbe accusato di lesa Maestà chi affirmasse doversi levare à Principi secolari i loro tributi 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 which come of Indulgences and other like Graces are as his Gables l. 9. c. 3. il medesimo in tutte le Gabelle Imposts being necessary in all sorts of Government l. 16. c. 8. in ogni principato essendo necessarie le imposizioni 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 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 cuibuono stato ridonda il bene di ciascuno membro dicesi equivocamente mano cosi l'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 l. 6. c. 3. according to his liking of persons and of Goods 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 Ibid. he would be made subject to his Subjects Orders che sarebbe costituirlo di principe ch'egli è soggetto al giudicio de' suoi soggetti For avoiding then all these kinds of contradictions 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 'T is Pleasure that is the Rule of all Natural Equity and all that is done against this good Pleasure is but Violence l. 3. c. 13. violento facendosi contra il gusto del Papa In fine the Pope himself is his own Law l. 20. c. 5. il Pontefice esser legge à se stesso for example suppose that the Pope had no other reason for granting his Pardons but the Money he gains thereby and the Income which rifes 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 Ibid. l'onestà richiede che non facesse da se medesimo 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 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 'T is 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 l. 1. c. 25. da un Senato di Cardinali whose lives for the most part Ibid. are very exemplary tanta esemplarità in
molti del Senato Apostolico 2. They Elect him ordinarily from among themselves Ibid. fra un senato di Cardinali They chuse him when he is old and a tried one l. 12. c. 15. huomo vecchio provato the most pious and the wisest which they think fit for the place pio e savio l. 19. c. 6. 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 't is morally impossible that he should not govern the Church either right well or at least in tolerable manner he is aided by able Ministers l. 1. c. 25. and with Motives of Honour and Policy 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. 'T is his Policy to do so for his Empire not being able to stand without the peoples Veneration and Devotion 't is 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 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 l. 9. c. 9. though corrupt dovendo egli governare gli huomini quali Iddio e la natura producono al mondo 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 l. 3. c. 10. un corpo politico il più felice che sia in terra The Kings and Princes of the World have nothing to fear from the Pope's Power except in case of a declared Rebellion 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 di violare incorrigibilmente la giustizia e la Religione Ibid. temano l'armi del Vaticano 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 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 l. 1. c. 9. yet at least in fact and by force il quale volgo finalemente hà la suprema potenza e però se non di raggione almeno di fattò è il supremo de' tribunali the people quoth he l. 2. c. 4. is more powerful than all the Laws 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 some Love 't is 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 'T is 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 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
affectation censures their Actions but this is a common Artifice to seem ingenuous in lesser matters that upon greater occasions one may cozen others with a witness yet those that read him will find that he is very cautious in his censures and takes great care not to blame any of the former Popes for the faults that were too apparent in his Patron P. Alexander the 7th About this one that lived in Rome at that time has published a very pleasant thing Pope Alexander did the first years of his Reign declare loudly against a Nipotismo and had solemnly sworn that he would never admit his Kindred into the Government nor so much as bring them to Rome but when Flesh and Blood grew too strong for these Resolutions he made a shift to satisfie his Conscience about his Oaths and brought them to Rome and put the Government in their hands which they managed with as many scandalous excesses as any had done who had gone before them in that nearness to the infallible Chair But before this was done the first Volume of the Cardinal's History was finished and in it he had laid most of the faults of former Popes on their raising their Families and Kindred and putting the Affairs of the Church in their hands and all this tended to raise the esteem of his Patron who had resolved to root out that Abuse from whence all the rest seem'd to be derived yet the Volume was not publish'd when the Pope had brought his Family to Rome therefore Palavicini finding that what he had intended to set out for the Pope's Honour would tend to his Disgrace and would also draw the Indignation of his Family upon himself suppressed that whole Impression and printed that Volume over again leaving out all the severe reflections he had made on a Pope's raising his Family He vouches his Relations from the Memorials of many of the Prelates and Friars that were at the Council of Trent which he says are to this day preserved and tells in what Libraries they are to be found and offers very fairly full satisfaction to all persons who desire a further information about them If these were lying in Paris or Venice or any other indifferent place some would perhaps adventure to examine these Vouchers but few will hazard on it at Rome Besides there is untoward Jealousie got into the minds of people that they are not over-ingenuous at Rome The forging of the Decretal Epistles and the Donation of Constantine the Great with many other things has given the World such prejudices against what they bring forth of that nature that few will give credit to things that tend much to the advantage of that See and are discovered at Rome when men think they both lie for God and his Vicar and for Preferment too it will be hard to restrain them especially if they be of an Italian temper and of Jesuits principles which to say no worse are not very severe in the matter of Candor and Sincerity We know what a Trade the Monks and Friars drove many Ages by Lies and Forgeries If any thing might either raise the honour of their Order or of the House wherein they lived a miraculous Story was first contrived and either a Writing or some Relick was laid under ground and then another dreams a Dream that such a Saint appeared to him and told him to dig in such a place for such a thing This being published with great ceremony they made a solemn Search and the credulous Rabble were thus cheated It is said of Thieves and Robbers who have driven the Trade long that even after they are discovered and in the Jayl they cannot give it over but must be still practising their old Arts. So Rome has been so long used to Forgeries that after all the Discoveries that are made they cannot hold their hands and this in a great part lessens the Authority of those Journals and other Memorials that have been hid and unknown about a hundred years and at length have appeared to serve a turn But there are two things in the Cardinal's Work which have given great advantages to those who are not much disposed to any high esteem for that Council The one is That though in some circumstances and less material things he has said much to shew that Father Paul's Informations were not just nor exact yet upon the matter he represents the transactions as full of Intrigues Artifices and Faction as the other did only with this Difference That Father Paul laid the heaviest load upon the Legates and the Court-Party and the Cardinal lays it sometimes on the one sometimes on the other Faction but generally on the Party that was for Reformation In a word no man that is not quite blinded with prejudice can think after he has read the Cardinal's History that the Holy Ghost had any special influence on the prevailing Vote in that Council and it is as easie for a man to believe that the Success of a Session of Parliament and those Acts that are carried by the Authority of the Prince the policy and dexterity of the Ministers and the zeal and industry of some Patriots flow from the special direction of the Holy Ghost as that the Council of Trent according to Palavicini's Relation was conducted by the Infallible Spirit of God in making their Canons and Decisions for we plainly see the same Intrigues and Practices the same Arts either to take off or satisfie the opposite party and the same Conduct and Method in the one that is in the other The Resolving the House in a Grand Committee was the ordinary practice of that Council for a General Congregation was the Council in a Grand Committee and this was an excellent Demonstration of the Legates great Distrust of the Holy Ghost For they would never put any thing to the hazard of a Vote in a Session till they were sure of it by putting it to the Vote in a Congregation and if it went not there as they had a mind it should be then they were to practise a little longer till they had made the major Vote sure and then when it passed in a Congregation the Legates held a Session He would be looked on as a man of great extravagance who would study to impose on any body that is acquainted with the Methods of holding Parliaments That there is any other Direction of God's Spirit than that Universal Providence that watcheth over and orders all humane Actions accompanying or governing their Proceedings Men are not so tame as to suffer such Mistakes to pass and he that would make use of his Wit or Eloquence to perswade any to such an Opinion would be so generally cried down that people would not hear him in patience What must we then judge of those who would make us believe that the Council of Trent was infallibly directed when we plainly see by the Historian of their own Court that it was managed with the same secret
Populace even among Kings said the Moral Philosopher very well Ibid. e però ben disse il morale che si dava il volgo eziandio di Rè Now the more a Populace assembled is numerous 't is manifest the more Ignorance and the more passion is there Reason III. The Authority which resides in an ordinary and common Bishop quoth our Cardinal is as it were a Tenure or Jurisdiction holding very much underneath that which gives the Purple to a man of Quality l. 20. c. 10. tal bassezza d'authorità qual convenisse ad un ' ordinario Vescovo e non ad un nobilissimo porporato The Popes are Elected by these Eminentissimoes and are ordinarily of their number but those little Bishops are not drawn but out of the number of poor Priests of some unknown Diocess and the multitude of them is infinite l. 1. c. 25. una moltitudine immensa di piccioli vescovi eletti non frà un senato di Cardinalie dà un senato di Cardinali mà da volgari Preti d'un augusto territorio Now what good can one hope for from a great troop of Bishops of this size Cardinals are bred up in opulence in the Crowd of the Popes Court which is that of the whole World there they take notice of the businesses of all the Churches of the Universe from all parts there is an influence of Courtiers all vers'd in Policy 't is there that mens Wits are refined But these Bishoplings are confined with a pitiful Revenue within the pent up Territory of their Dicesses where they are content to snudge and live wretchedly Ibid. che si contentino di confinarsi con poche rendite in angusto territorio What Breeding can be got in this base kind of Education and Living to make a Bishop able to argue in a Council upon Politick affairs which he does not understand nor has been ever able to learn and to give after that rate Laws to the whole Universe having no skill in the Worlds nor the Court-shifts how can they avoid being baffled in the publick or private Conferences held in Councils with Persons the most refined in Policy in the World and with whom nevertheless Measures and Resolutions must be taken how should they be able to do it with any sufficiency being never any more refined than Pope Adrian the Sixth was in any Court of Italy still having kept in the Countrey and in private dwellings nelle terre particolari l. 8. c. 17. senza affinarsi in dottrina ed in senno nell'eccellente scuola della frequenza What then can one hope for from such kind of Stuff assembled in Council but that they will be hurried away through Passions and gross Ignorance and Inconsideration which is not meet for Legislators gli affetti particolari si muovono talora da un solo sguardo inconsiderato Intr. c. 9. Reason IV. A multitude of petty Prelates without experience how to govern people can but produce a like multitude of Sentiments little regular and Projects likely to trouble the Church Intr. c. 10. in una moltitudine di persone per lo più non esperte del governo de' popoli si potea dubitare che sorgessero concetti stravaganti e di gran ' disturbo al ben della chiesa An example thereof was seen even among the Bishops assembled at the Council of Trent vescovi raunati in Trento l. 5. c. 25. i più di lorò inesperti degli affari mondano ... l. 6. c. 7. i vescovi chi per imperizia di maneggio chi per discrezione di zelo c. Is it not much to be feared lest the Whimsey should take these petty Prelates to decide once more again as it was done at the Council of Basil That a Council is above the Pope Intr. c. 10. Era da temersi che non si resuscitasse la fastidiosa disputazione della maggioranza trà il Concilio e ' l Pontifice Who does not see what trouble such a Decision would bring upon the Church 'T is an Opinion held erroneous at Rome and condemned by a multitude of Divines and Canonists l. 9. c. 16. in Roma si tien per dottrina erronea e condannata dal torrente de' Theologi e de' Canonisti Reason V. What can be expected from a Council but that which is called Reformation Now 't is certain that alone the very word Reformation will sound alwayes ill I do not say only to the Ears of Church-Courtiers but even to Communities the most mortified and holy Ibid. à l'orrechie suonera sempre molesto il vocabulo di reformazione a questo affetto è si naturale del huomo che suole sperementarsi in ogni communità eziandio più mortificata e più santa The Sentiment is natural Reformation is not beloved for what 's meant by Reformation but a life more strict and less commodious a life less pleasing than that which one led before l. 9. c. 16. il vocabolo di riformazione ciò e di nuove strettezze di nuove proibizioni di vita men commoda men dilettevole della passata Now who is it that loves to have his pleasures retrench'd and who can be certain whether or no the Council may not drive on their Project of Reformation into Idea's impossible and without any likelihood Ibid. quella riformazione ideale non riuscibile Reason VI. Every Multitude falls into the one or the other vicious Extream to err either by excess of animosity or through lack of Courage Intr. p. 10. è solito d'ogni moltitudine dar negli estremi ò di pusillanimità ò d'animosità such was the disposition of the Bishops Assembled in the Council of Trent l. 5. c. 15. come suole ia moltitudine congregata hauean concetti guaillardi 'T is known how much a very small Wit can attribute to himself and take upon him in every Punctilio of power and authority when he believes himself mounted to that degree of honour as to give Laws to the Church l. 21. c. 5. sapendo quanto s' aroghi ogni cervello l'habiltà di fare statuti l. 7. c. 2. ... misurando essi pretenzioni con l'eminenza del posto nel qual vedeansi constituti in quel senato When a whole Assembly then goes too far and exceeds it fails not to make Laws too violent and too full of rigour So Pope Pius the IV in the Instructions he sent to his Legates compared the Bishops of the Council of Trent to Headstrong Coach-horses ready to run away with the Coach whom one ought not to check and hold in with ones utmost and direct force l. 9. c. 10. lest they break all apieces essersi gli animi tanto infiammati nella carriera che il ritenerli sarebbe stato con quel rischio di rottura e de sinistro col quale si tenta di subito fermare una carozza
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 'T is 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 l. 20. c. 3. and not that pitiful little power that sutes only with an ordinary Bishop 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 l. 17. c. 10. li può costringere à tutto il necessario com' è in primo luogo la sostentazione de Ministri 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 .... questi tributi raccolti da ogni paese Christiano l. 1. c. 25. 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 modo ch' è più conforme eziandio all'umana l. 1. c. 25. 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 'T Is 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 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 't is 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 l. 3. c. 10. no faithful Catholick but may hope to become Pope 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 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 Ibid. and according to their Merits Pongasi mente se verun disconcio arrechi alla felicità 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
quiete è la felicità mondana de' popoli l. 14. c. 8. Reason XI Quoth the Cardinal I willingly allow that those heaps of excessive Wealth in one sole Person is an offence against distributive justice l. 8. c. 17. aggiungo che i medesimi eccessi dell'entrate Ecclesiastiche i quali cadono quivi in una persona stessa con offessa della giustitia distributiva 'T is a sin 't is true but a sin which is turned into good for an infinite company of men convertonsi in beneficio d'innumerabili Because remorse of Conscience and desire of reputation put together spur on Rich Prelates to undertake Magnificent works of Piety which bring great honour to God great relief to the Poor setting them on work for the Ornament of the City and Royal Ecclesiastical Court in so much that such very buildings are enough to make Converts of Infidel and Mahometan Princes nel sollevamento delle povertà Ibid. l. 23. c. 11. nel fomento della virtù nel esecuzione di pie opere grandi All this would never be if Prelates were not rich and if the chief and best Portion of the Churches goods were distributed among the Poor and there would be a great evil in the Church whereof this pretended Charity for the Poor would be the ground Now that which is the ground of so great an evil is worse than a sin according to our Cardinal so that this pretended Charity for the Poor which would hinder the carnal felicity of Churchmen would be worse according to him than sin Reason XII The Prelates will not reduce themselves to as strict a life as Monks l. 9. c. 9. non vogliono ridursi à quel rigore di vita But yet through their Riches they be the props of those Holy Academies of Ecclesiastical perfection Ibid. sono il sostegno di queste santo palestre di perfezione Ecclesiastica So that this can be no less than the Churches great Zeal and great Wisdom gran zelo e gran saviezza nella chiesa that hath setled so many Millions of Rent throughout all the extent of Christendom to imploy only for rewarding of those which labour in the perfection of others which the Prelates themselves will not attend to l. 9. c. 9. il costituir tanti milioni di rendite ù mercede solo di questi Ministri Reason XIII Put case quoth our Cardinal that all Benefices were infructuous bringing in no Revenue to the incumbents siano ministerii infruttiferi what would come out One should see presently fall to ground the Ecclesiastical Order upon which depends the exercise the knowlege and the Port or stateliness of Religion tosto vedremo cader quell'ordine dal quale dipende l'esercitio la notitia e'l mantenimento della Religione For no body would undergo the Clergy's single life and other fatigues of their Order for pure love's sake towards God Reason XIV The Cardinals being deprived of these vast Riches could not live l 23. c. 11. l. 12. c. 13. non potrebbono vivere i Cardinali il Senato Romano rimanerebbe privo del vitto The Roman Senate would be deprived of lively-hood Reason XV. Without these excessive Riches the so glittering splendour of the Roman Court would be extinct therefore the instructions of the French Ambassadour at the Councel of Trent containing Articles which tended to impoverish the Court of Rome one sees cleerly that France by that its proposed Reformation went about to take away from the Court of Rome its splendour and soveraign Authority l. 16. c. 10. i quali tutti si riducevano à torre al Pontefice la collazione de' benefici la riserbazione delle pensioni la riscossione degli emolumenti ed in somma à levar lo splendore e l'imperio della Corte Romana Reason XVI If the Riches of the Romish Prelates were not excessive the Principality of the Apostolick See would fall to nought l. 8. c. 17. mancherebbe il principato Ecclesiastico che mantiene in unità in regola ed in decoro tutta la Chiesa And the Reason is that the Roman Court is the most excellent School wherein all men's Wits who may be fit to rule in the Church ought to be refined that they may be capeable thereof otherwise they would remain ignorants in Policy Ibid. senza affininarsi in dottrina ed in senno nell'excellente scuola della frequenza like to your petty Bishops or Prelates which are confined to scurvy little Places and are obliged to stick to the exercises of their Proper Functions of the Altar and the Quire l. 17. c. 10. confinarsi in piccioli luoghi all'esercizio privato dell'altare e del coro For unless the Courtiers of Rome had hopes of great rewards Ibid. Rome would have no Courtiers for God's sake non rimanesse in piede una Reggia universale della Chiesa i cui stanziali ed ufficiali potessero sperar gran ' premii Now if the Roman Court were no more in the bravery and splendour wherein now it is and big through the concourse of so many Barons and Princes which through their Birth or Dignity are the Columns of the Church and which are not come thus together to Court but only out of hopes of great and mighty Riches whereunto they aspire what would become of the Church The Court of such a Monarch is a most excellent Workhouse where every thing that is an Artifice in the World and the most cleaver shifts are woven and wrought dexterously and by consequence one learns there more perfectly to know them and toward them off with address l. 1. c. 23. Corte d'un Monarcha ciò e una di quelle officine dove i più fini artificii sà come perfettemente si lavorano così sottilmente si riconoscono There it is that one may say humane understanding is perfected and becomes refined to the supream Degree in all the subtilties of Religious Policy Intr. c. 3. raffinatissimo in tutte le sottilezze dell'umana politica If then the Church were deprived of her Universal Court where the sleights of all other Courts might be as it were refined what would become of her Unity her splendour and all the Rules of her Discipline wherein she is upheld by the Roman Court What would become of this Roman Court without vast Riches Which as t' were by way of circulation flow to her from all the parts of the Churches Body to be sent forth again from thence and to carry life up and down 'T is evident then that Riches are the blood of the Church and that her Soul and life are in this blood Wordly goods and pleasures are the best juice which the Roman Court as a mystick Vine sucks from all parts of the Universe and by means whereof she keeps life Unity l. 6. c. 7. and vigour in all branches of the Church that are planted and flourish all Christendom over il miglior
spirituale era convenevole qual si fosse temporal pagamento e pero santamente constituirono i Padri Tridentini che i vescovi nulla prendessero 'T is manefest then according to humane equity that the Tax or Impost of Annates or Yearly Pensions is just Ibid. stabilitasi l'equità secundo t'umano discorso Now it is another Principle that when the humane equity of a business is once famed to be settled divine equity as hath been shewen willeth that the Pope should guide the Church according to Natural inclinations So that there can be no divine Reason to forbid what humane equity permits no more than that which is permitted by the Doctrine of Aristotle and forbidden by any other but to comprehend yet more neatly in what that which is called Simony consists it must be known that when the Pope takes Money for granting Spiritual Graces which serve for example unto the Peoples Salvation this is no Simony to give it unto him l. 1. c. 2. the Pope grants it in primo del denaro donato à Dio. But if the Pope gave Money or relinquished his temporal interests to win People to their Salvation this would be Simony in him thus to buy with Money the Poeples Salvation and in the People to consent to their Salvation which is spiritual to get the Popes Money or any other temporal benefit l. 2. c. 10. far una specie di Simonia vendendo al Papa la ricuperazione dell'anime á prezzo d'entrate e di giuridizioni ritolte della chiesa Temporal revenues and other rights annexed to the Authority not only of the Pope but of other Ecclesiasticks are the best Juice and the most pure to nourish up the Church l. 2. c. 10. l. 6. c. 7. miglior sugo This Authority to suck and drain this Juice from all parts of the Univers is of divine Institution Jesus Christ hath instituted this power when he came down upon Earth for the Salvation of the World ufficio istituito da Dio quando scese in terra per la salute del mondo l. 2. c. 10. So that Jesus Christ hath given power to the Pope to take Money and Milk the People for the Salvation of the World but not to the People to suck the Popes Temporalities for their Salvation nor to the Pope to give them his Temporalities for to save them This would be the utmost Simony the first is none Mark ye here how important it is to know well the Rules of right Policy and how far the Pope's power reaches for he can do all except relinquishing the least part of his power for the sake of Peoples Salvation because he is but the Guardian of his all-puissantness l. 12. c. 15. and not the master non essendo egli abitro e padrone della sua maggioranza costituita da Christo pero non potendo farle alcun pregiudicio The second and third means are Pensions and Commendams the Residence of the Commendaries suplied by the good turns of the New Monastical Orders Their end who attact Pensions and Commendams is to suppress all benefices that are exempt from residence and by stronger Reason Pensions l. 17. c. 10. fine sarebbe ill torre affatto ogni Beneficio non allaciato à residenza e molto più le pensioni This would be to ruine in the Church the Universal Court Royal whose Courtiers could no longer hope for great recompences and they would be obliged to confine themselves to scurvy little places and be reduced to the poor functions of the Altar and the Quire In the mean time without Pensions Ibid. senza il sussidio delle Pensioni the Cardinals could not live i Cardinali non pottrebbono vivere l. 23. c. 11. Without Abbeys and Commendams they would not have bread l. 12. c. 13. Senato di Roma privo di quelle badie rimanerebbe privo del vittio So that it is evident that the Institution of Pensions cannot be but good for if this Institution had not been how many Noblemen which do not make themselves Ecclesiasticks for God's sake would there have been retained in the service of the Church l. 23. c. 3. 11. Harrebbe ritenuti molti nobili dalla vita Ecclesiastica 'T is true all these Noble men do not reside and 't is manifest that non-residence is a great evil But since this evil begun let a man consider the swarm of those of the Monastical Orders which God hath sent to labour about the Salvation of Souls and then see if there be any comparison between the good which they do and what one of these non-resident Noblemen would do l. 9. c. 9. if he should keep resident fatto parangone all'opera di ciascun residente la quale per una tal mala esecutione sia si tolta al cultivamento dell'anime Iddio hà restituito centenaia di Regolari che abondano in ogni loco And without doubt we shall see that the Church profits by Pensions in every respect both according to the flesh and according to the Spirit The fourth and fifth means Plurality of Benefices and the absolute disposal of those Benefices The disposal of a many Benefices all Christendome over being a great means for the Pope to do good is one of the things whereupon the Apostolical principality moves Intr. c. 6. la disposizione di molti Beneficii in varie parti del Christianesimo e pur la facoltà di benefacere è un de' due Cardini sopra cui sostiensi la venerazione ch'è la base del loro imperio This power of conferring Benefices being formerly more extended over more Nations then it is drew then to the Court of the King of Kings a world of strangers which posted thither from all Quarters to be known and to get Benefices l. 23. c. 3. quella frequenza che le portava il concorso di tanti stranieri Ecclesiastici i quali dovessero farsi quivi conocere per ottenere i Beneficii The Zealous will say that a man is unworthy that thus crouds in for himself but these be Ideas which were good in the time of the Churches Infancy Intr. c. 6. nell'infanzia della Chiesa They will say that these be worldly and humane considerations for Popes to act by il risguardo eziando dell'interesse umano But is not the humane felicity of the Court of Rome of divine Institution and will not God have his Church governed according to humane inclinations This is all can be said for Plurality of Benefices for to look only upon the divine institution and setting aside humane interest this is a business able to confound Ecclesiastick Order to give to one alone the duties and functions which cannot be discharged but by diverse Ecclesiasticus ordo pervertitur Sess 24. c. 17. Sess 14. c. 9. Conc. Trid. Which made the Council condemn this plurality herein the Fathers of the Council are not quite