Part 1

Transcribed from the 1669 John Starkey edition by David Price, email [email protected]

[Picture: Book title page]

NOTE: This book is from 1669 and hence the spelling, grammar and punctuation are not those of modern English: instead they are as they appear in the book.—DP.

[Picture: Pope Alexander the Seventh]

_Il Nipotismo di Roma_:

OR, THE HISTORY OF THE POPES NEPHEWS

From the time of _Sixtus_ the IV. to the Death of the last Pope _ALEXANDER_ the VII.

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In two Parts.

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Written Originally in _Italian_, in the year 1667. and Englished by _W. A._

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_LONDON_, Printed for _John Starkey_, at the _Miter_ near _Temple-Bar_ in _Fleet-street_, 1669.

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The Author to the READER.

Kind Reader,

_I should have much to say to thee_, _and not a few Ceremonies to Complement thee withall_, _if two Considerations did not make me resolve to hold my peace_, _and abstain from that courtship_, _which would become a Preface_. _The_ first _is_, _because I will not_ (_as the Proverb sayes_) reckon without mine Hoste, _and fill thy ears with excuses_, _before I know whether thy intention be to hear them or no_. Secondly, _because I think it will not be amiss to forbear Ceremonies in the presence of so many_, _whose business it hath been to be most accomplish’d in performing of them_. _What danger would there be for once_, _to let a Reader judge of a Book_, _without all those troublesome informations from the Author_: _For in a word_, _either the Reader hath parts and learning_, _and then his own judgment needs no instruction from the Authors_; _or he hath none_, _and is illiterate_, _and then the Author loses his time in __excusing himself to one_, _whose abilities cannot reach his subject_: _But this our age being so far different from ancient times_, _wherein little notice was taken of the Author_, _though much of the thing written_, _it will be as just for him to inform his Reader_, _as for a Suppliant to inform his Judge_, _though never so learned_, _and to be recommended to him_, _though his case be never so just_. _A Friend of mine_, _calls the Advice to the Reader_, _the Sauce of the Book_, _because it is that part_, _which gives us a stomach to read the rest_. _I must confess_, _it is for his satisfaction that I give you mine_; _I know not how excellent it may prove to thy Palate_: _but my intention_, _is not_, _at least_, _to put too much Salt in it_; _and indeed_, _with what can I season it_, _or what Ingredients have I left to compound it withall_? _If I praise my own work_, _I shall incur the censure of an interested Judge_; _if I dispraise it_, _I shall do my self an injury_. _To tell thee that this Book comes from_ Rome _is in vain_, _because the very Title of it discovers the place of its birth_; _and to entreat thee to read it_, _would be just the way to stifle thy curiosity_; _for now adayes_, _every body desires the reading of those Books which are prohibited_; _and I am certain_, _that it were a good way_, _to incite the publick curiosity of the world __for any Books_, _to intreat them that they would be pleased to let them alone_, _for that_, _without doubt_, _would encrease their desire of seeing it_. _I think I had best do as those Hunters_, _who for fear of raising the Partridge too soon_, _talk to one another so softly_, _and so low_, _that they scarce hear themselves speak_. _Therefore_, _Reader_, _take notice_, _this is that famous_ Nipotismo di Roma, _so much desired and wished for by all the ingenious of_ Europe, _before it was brought forth by the Author_. _I give thee warning to read it in private_, _and keep it to thy self_; _for if the news of thy reading it come to the_ Inquisitors _ears_, _without doubt thou runnest the hazard of an Excommunication_; _for they have sworn_, _to indure no Books in_ Italy, _but those that shall flatter the_ Court of Rome. _It is indeed a good policy for them_, _and for those Church men_, _who having pretensions to the highest Ecclesiastical Honours_, _stand all day before the_ Nipotismo _with their Caps in their hands_. _I know_, _that in_ Rome _this History will produce the same effect that our Nails do upon a Sore_, _that is_, _the more they scratch it_, _the worse they make it_: _Yet the itching pleases every body_, _and the more we scratch_, _the more we have a mind to scratch still_. _Neither do I doubt_, _but that there will be some __flatterers and false friends of the_ Nephews _of the_ Popes, _who will express their dislike of this Treatise_; _but it will be only in appearance_, _and not from their hearts_, _which may be forgiven them_, _for seldome in_ Rome _do the Tongue and the Heart correspond_.

_In the dayes of_ Innocent _the eighth_, _some body made a Book_, _intituled_, The Abuses of the Churchmen, _very satyrical_, _for in it were all the Ecclesiasticks Vices_, _but none of their Vertues_, _which indeed was somewhat severe_: _This Book was put into the_ Popes _hands_ (_who by judging things without passion_, _shewed himself to deserve his elevation to so great a dignity_) _for having read it in the presence of some_ Prelates _of the_ holy Office, _he turned to them_, _and said_, This Book speaks truth; and if we have a mind that the Author should be found a lyar, we had best reform our selves first. _I wish to God_, _that in this our Age_, _there were many such_ Innocents, _and that all men were of so sound a judgment_, _as to profit by good things_, _and laugh only at ill ones_, _or rather avoid them_: _For my part_, _I think_, _that if ever there hath been a Book in this world free from a flattering design and interest_, _that this is one of those_; _for the Church of God will profit by it_, _the_ Romans _will draw no small pleasure nor less __advantage from the reading of it_; _and_, _I hope_, _that it will be a kind of Looking-glass to the_ Nephews _that are to come_, _whereby they may guide their actions_, _and steer their intentions to a better course then their Predecessors_. _There passed_, _not long ago_, _by this Town_, _a certain_ Prelate _of_ Tuscany, _to whom I gave a sight of this_ Manuscript _before it was printed_; _he took such delight in perusing of it_, _that he entreated me to hasten the publication of it_, _with these words_, For Gods sake, Sir, inrich _Rome_ with so great a Treasure as this is; bestow so good an example upon Princes Politicks, and illustrate all _Christendome_ with the demonstration of so much zeal: _This was the opinion of a sincere_ Prelate. _But besides_, _it is most certain_, _that the_ Nephews, _as well those that now bear sway_, _as those that are out of date_, _and those that are to come_, _if they will judge without pre-occupation_, _will find_, _that this History is of no small concern to the promoting of their interest_, _considering_, _that the good which is said of them doth much surpass the ill_, _and_, _that it demonstrates how necessary a thing the_ Nipotismo _is to the_ City of Rome. _I do not pretend to any thanks or retribution for the good that shall happen to them_; _neither would I be content_, _that the harm_, _if there __be any_, _should reflect upon me_. _As for the Book_, _Reader_, _it is in thy hands_, _and must stand or fall by thy verdict_: _I therefore only desire thee to pronounce sincerely_, _whether it be not as necessary for all_ Europe _as for the City of_ Rome. _I promise thee another Work_, _much more worthy thy curiosity_, _and fit for any body that hath a publick Employment_, _which is_ Il Cardinalismo, _a Work_, _which speaking in general only of that Dignity_, _doth yet nevertheless now and then descend to particulars_. _In a word_, _I call the_ Cardinalismo, _and the_ Nipotismo, _Brothers_; _but the_ Cardinalismo _is the eldest_, _because first conceived by me_; _in a moneth it will be Printed_; _if thou wilt have it_, _thou mayest_, _and I can assure you_, _it will please you infinitely_.

Farewell.

The First Part.

The FIRST BOOK.

The Contents.

_IN which is treated_, _of the difference that there is between the ancient and New_ Rome. _Of the manner of Governing of the ancient_ Romans. _And of the manner of the_ Popes _governing_. _Of the murmurs of the Gentiles_, _Hereticks_, _and Catholicks_, _against the Church of_ Rome _and the Popes_. _How to come to the knowledge of present state of_ Rome _by the said murmurs_. _Of the time in which people began to talk ill of the_ Popes, _and of the cause of this their libertie_. _Of the_ Popes _first bringing their kindred into_ Rome. _Of __the Infallibility of the_ Popes _in admitting their kindred to the Government of the State of the Church_. _Of the causes that ruin’d the old_ Roman _Commonwealth_: _and of those that lessen the Honour and Grandeur of the Church_ of Rome. _Why Christ chose to be Born in a time of Peace_. _Of the Succession of_ Peter _to Christ_. _Of the Apostles to_ Peter; _and of the_ Popes _to the Apostles_. _Of the Holiness of Church-men in the primitive Church_. _Why the vertue of doing Miracles is failed in the Popes_. _Why for many Ages the_ Popes _Kindred did not much care to own their Relation to him_. _How the Church came first to be so Rich_. _Of the Court of_ Rome. _Of the Politick Wit of Church-men_. _Of the advantage that Politicians gain in frequenting_ Rome. _And of some particular maximes of_ Innocent _the Tenth_, _which were of utility to himself_.

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_ROME_ alone amongst all the other Cities of the World can brag of the reputation, of having been alwayes esteemed the Mother of Nations, the whole Universe having almost alwayes taken a pride in paying to her a Tribute of filial Duties, in acknowledgment of which she has also opened her breasts, and pressed her Duggs for the nourishment of those who desired to encrease by their obedience to Her, and be free from those dangers to which they are subject that have not Parents or powerful Protectors.

The glories of _Rome_ were never equalled, no more then _Rome_ it self. _Rome_ hath been seen in all the Cities of the World, not only commanding, but triumphing; and in _Rome_ have been seen at divers times, not only Cities, but whole Provinces, nay, whole Kingdomes, obeying, and submitting. _Rome_ seems to be born to rule the World, and with a great deal of reason, since not only it hath done, but doth still exerce its Empire over a great part of it.

It ruled while it was a Commonwealth; and not content with that Empire which nature, or to say better, the valour of its Citizens had purchased for it, it proposed to acquire all that it could think on, and still the acquisitions seemed small in comparison of that which remained to be acquired.

It rul’d in the time of the _Roman_ Emperours, who made Lawes, and domineered over mankind as they pleased; nay, which was worse, tyranny it self came often from _Rome_ to infect the rest of the Universe which was subject to this seat of Tyrants.

But why should we recall past Ages, and renew those wounds, which though not healed, are nevertheless worn out by the length of time; why should we praise _Rome_ for having ruled the World, if now at this present it rules it more then ever, and domineers over it in a new manner.

In the time of the Commonwealth, in the time of the Emperours, _Rome_ never pretended to command consciences, and exact from soules that Tribute which now they pay to the _Vatican_.

Every City had its Bishop, every Village its Curate, and every Church its Preacher, who in his Sermons did not make it his business to exalt _Rome_; neither did the Bishop, nor the Curate expect the rules of governing their flock from _Rome_.

But now quite contrary maximes have prevailed; for _Rome_, not content with the temporal power, hath perverted the order of Government, and made the temporal submit to the spiritual, contrary to the received custome of so many Ages.

If the Commonwealth subdued Nations, if the _Roman_ Emperours commanded over kingdomes, they did it in such a manner, that those that obeyed seemed to have had more content then those that commanded; for they let them enjoy the liberty of their souls, and required only from them a Civil Obedience in compliance with the interest of the State.

But the _Popes_ having confounded and mingled together the temporal and spiritual power, laying the stress upon the spiritual, do oblige Princes and people to so exact an obedience, that the only mention of it is able to scare our hearts and minds.

The _Popes_ shutting of Paradise and Heaven when they please, their opening of Hell when they think good, are things that oblige whole Nations to forget the Obedience due to their natural Princes, and to prostrate themselves at his Holinesses his feet. The Commonwealth which ruled with so much wisdome and Policie, the Emperours who governed with the strength of Arms, and the Tyrants who domineered with cruelty, had they but known these secret maximes, might have humbled Nations and reduced Cities with a great deal less paines, and more security.

The _Popes_ having being armed with the Soveraigne Authority over consciences, have so increased the glories of _Rome_, that there is scarce a corner in _Europe_, not a place in _Asia_, not a desart in _Africa_, nor a hidden solitude in _America_, where the name of the _Pope_ hath not penetrated, and where there is not some discourse of _Rome_.

The _Gentiles_ praise the _Popes_, and despise _Rome_; the Hereticks praise _Rome_, and despise the _Popes_; and the Catholicks despise both _Rome_ and _Popes_ with a greater, though secreter, disdain, then either the _Gentiles_ or the Hereticks, of which I shall give the reasons.

The _Pagans_ attribute all the mischief of _Rome_ to that great number of Church-men with which this City is pestred. The Hereticks, on the other side, lay all the Church-mens disorders upon the _Pope_; and therefore the Hereticks are willing enough to be reconcil’d to _Rome_; but by no means will endure the _Pope_. The _Pagans_, on the contrary, are content to be friends with the _Pope_, but not with _Rome_.

This proceeds from the distinctions that the Heathens make in the person of the _Popes_, separating the spiritual from the temporal, and Religion from Civil Government; therefore in the time of _Sixtus_ the V. and _Gregory_ the XV. the _Persians_ and _Japponeses_ sent their Ambassador to _Rome_, taking no small pride in the _Popes_ friendship, whom they esteemed as one of the powerfullest Princes of _Italy_, and for his greatness desired his Amity; their maxime being to make alliances with the most potent Princes of the World; they thought they could not better address themselves then to him, whom all the other Christian Princes did adore and reverence as their head.

The Hereticks destroy all this, being neither disposed to acknowledg the _Pope_ as a temporal Prince, nor as a spiritual Pastor; so that with them, Popedome, Principality, Religion, Civil Government, all goes down, when they speak of the _Pope_.

Nay, I know a Gentleman of that Religion, who can by no means be perswaded that the _Pope_ is master of _Rome_, and Prince of the Ecclesiastick State, though all the Princes of the world acknowledg him to be so, and for all this, the Protestant Gentleman cannot be brought to believe it, but stands firme upon the Negative.

Of the same humour was a great Lord in _Spain_, who could never be convinced, that _Henry_ the fourth was King of _France_, though he knew that his own King did acknowledge him for such, and had sent an Embassadour to him, that all differences upon that subject were lay’d, and that all the Crowns in _Europe_ did own him to be lawful King. And yet for all this the good Don could never believe that which all the world was sure of, and he died in this incredulous humour.

Now as for the murmurs that the _Gentiles_, the Hereticks, and the Catholicks have against _Rome_, there is this difference between them. The Heathens murmure upon what they hear; the Hereticks against those things that they do not believe; and the Catholicks against those things they see; and certainly of them all the Catholicks murmurs are the worst: for the eyes being as it were the treasurers of the heart, do furnish it so abundantly with the impressions which they receive, that it never is dispossessed of them afterwards; the Proverb being very true, which sayes, _That in vain we fly from that which we carry in our hearts_. Therefore the Catholicks, murmuring boldly, because they see the abuses of _Rome_, are much more believed then the others.

But indeed to speak truth, if we ballance the reasons that these three sorts of persons have to talke disadvantagiously of _Rome_, we shall find that the Hereticks have the greatest and most weighty arguments of their discontent.

But before I prove this, it is necessary to give notice that I make a distinction betwixt Hereticks and Protestants, though the Church of _Rome_ does confound both these denominations; for they are Hereticks who deny the true Religion for a false one, which they set up without any foundation of reason, thinking that their own opinion is enough.

The Protestants are those that abhorre innovations, and do tie themselves to the sense of the Holy Scripture, denying every thing they find not in those Sacred Records: and for my part, I intend to speak only of the Protestants, not of the Hereticks.

Let us return to our subject; and say, that the _Popes_ do neither good nor harme to the Heathens; to the Catholicks they do both good and evil; and to the Protestants alwayes ill, and never good. Looking upon the Heathens as neater, upon the Catholicks as their friends, and upon the Protestants as their greatest enemies.

From thence it proceeds that the Catholicks are more scandalized at the _Popes_ errours; for they being friends are admitted to dive into the bottom of the disorders: The Protestants seeing that the _Popes_ do not only suspect them, but openly profess enmity with them, do busie all their industry in penetrating into those hidden mysteries of the Court of Rome, that they may not be surprised, but have wherewith to defend themselves in their disputes: and therefore that which they report of the Court of _Rome_ is most ordinarily true.

The Heathens let _Rome_ alone as long as _Rome_ lets them alone; and they talke according to the informations they receive from Catholicks and Protestants.

Whosoever therefore intends to draw a quintessence of truth out of so many different relations, must not give credit only to what the Catholicks say; for they being friends and dependants of the _Pope_, cannot do less for their own reputation, as well as for his, then to hide the abuses and palliate the disorders of his Court; neither ought he to take his informations from the Protestants alone, because they, being prepossessed with an aversion to the _Pope_, cannot chuse but be blinded by their pre-occupation, and say more then is true, in discredit of the proceedings of his Court.

The method of History would require a strict examination of the relations of both parties in matter of fact, and a ballance of their opinions in matter of policy, and upon so mature a discussion it were fit to frame the body of the History, and found the maximes of policy; for the History would then be true, and the maximes certain.

This hath alwayes been my way of writing, insomuch that many, both Protestants and Catholicks, have not been able to distinguish my Religion in my works, nor know whether the Author were Protestant or Catholick; and this because of the sincerity with which I praise, in both parties, that which deserves commendation, and blame vice, let it be where it will, and in what place and person soever.

But to say true, this present age hath so corrupted and perverted the art of writing, that some write only to flatter, and others to satyrize; and there is no ingenious Catholick but must confess, that there are publish’d every day more Libels by the Catholicks against _Rome_, then Satyres by the Protestants against the Popes; therefore now adayes the wiser sort of men give more credit to a Protestants relation, then to a Catholicks, meeting with less passion in the first then in the last, against the Popes and _Rome_.

I have been a great while in Protestant Countries, and have likewise made no small stay in _Rome_, where I have heard a thousand and a thousand times, both Romans and Protestants, discourse of the Popes Nephews, and their actions; but I must confess, that in _Geneva_ it self I never heard any discourse so full of liberty, nor so satyrical, as those which the Romans, nay the Prelates themselves have vented in my presence, concerning the Popes and the Ecclesiastick authority.

Nay, I’le say more, and it is a thing I am very sure of, having heard it often said by persons of great understanding; the Protestant Gentlemen that travel to _Rome_ are much more scandalized at the Romans proceedings towards the Popes, then the Catholick Gentlemen, who travel in Protestant Countries, are to hear the Pope defam’d and ill spoken of amongst them.

The Protestants, when they talk with Catholicks, because they cannot reasonably expect to be believed, do conceal the greatest part of the imperfections of the Popes kindred; but the Catholicks say a great deal more then becomes them, thinking thereby to show their aversion to vice.

More then all this, I say, that of all that is said in _Rome_ concerning the Popes actions, and his kindred, there is none of it comes from the North, but from _Rome_ it self; but on the contrary, even all that is said in the North, springs from _Rome_, and is not born in the Protestants Country.

The Romans make the Pasquins in _Rome_, and then to excuse themselves lay them upon the Protestants: thus the Pope is abused and deceived by the Romans themselves; so that then we may say with a great deal of reason, that out of _Rome_ it self springs the source of all the harm it receives.

I wonder now no longer to see the change of stile which I have observed in Writers from age to age, since in the Court of _Rome_ they change their way of living and speaking from day to day.

In the time that the Popes had golden consciences, and wooden walls, when with bare feet and clothed with sackcloth they went from door to door, accepting the charity of the faithful for their sustenance, and that full of zeal they administred themselves the Sacraments, exposing their lives for the safety of their flock. When the Popes applyed themselves only to their pastoral charge, without concerning themselves in Princes temporal interests: _Rome_ in those dayes knew nothing of other Princes Courts, neither did the Courts of Princes concern themselves for _Rome_; there was so little mention made of the Popes, that the Church-men and Bishops did scarce know where to find them in their most important necessities.

It would have been indeed a great sacriledge to have spoken ill of a Pope, who from morning to evening did nothing but visit the sick, distribute the Sacraments, comfort the people, and serve the Altar with true zeal and piety.