Part 14

And if it be so, Why do we murmur so much against the _Popes_ for spending the Treasure of the Church in maintaining the greatness of their Nephews? since it is certain that their Pomp and State is the Churches. And to what shall its Treasure be useful, except it serve to make the Majesty of the Popedom appear to the eyes of the world? For there is no doubt, that if the _Pope’s_ Spiritual Authority were not held up and maintained by his Temporal Power, it would soon be ruined and despised. For now adaies the reputation of riches and strength is that, which breeds respect for the Popedom; as in the Primitive Ages of the Church it was upheld by holiness of life, and good example.

Poor Church-men are indeed respected still by some devout Women, and the Vulgar: But they are despised in the Courts of Princes; where the Rich are welcome, and honourably received. A poor Church-man must wear a Hair-cloth, Fast, do Penitence, and work Miracles to be known and respected: But a rich one, without more ado, shall immediately be saluted and welcomed even where he is unknown.

Why are the Jesuites so in vogue in the World, and desired in Courts, as if Princes could not be without them. The Vulgar adore them, Noblemen respect them, and Magistrates grant them protection and priviledges. Is it that they serve the Church better than other Church-men? No certainly: For the Orders of Saint _Francis_ and Saint _Dominick_ have spent more bloud in the profession of the Christian Faith in a Day, than the Jesuites in an Age; neither do they live a more exemplary or a stricter life than others. How comes it to pass then, that they are so powerful? I will tell you; Money is the Key which opens all doors to these good Fathers, by which they purchase Credit, Power, and Authority, even amongst Church-men, and in the Court of _Rome_.

The _Popes_ by this, seeing how important a thing Riches are in the hands of Church-men, do very wisely strive to furnish their _Nipotismo_ with them; that as they are to treat and manage the greatest affairs of Christendom: so they may do it with the Pompe and State, that so Eminent an Employment does require.

The SECOND BOOK.

The Contents.

_IN which is discoursed_, _of all the good and ill that the_ Pope’s _Nephews have done the Church ever since_ Sixtus _the Fourth_. _Of the Church of Christ_, _compared to a Field_. _Of those that first bestowed Riches upon the Church_. _Of the insatiability of the_ Nipotismo _in general_. _Of the Princes that murmur against the mischiefs caused by the_ Pope’s _Nephews in_ Christendom. _Of the honour that Princes receive in bestowing Revenues upon the Church_. _How the Scandal was first introduced in the Church_. _Of the Complaints made against the_ Popes. _Of the_ Primum movens, _that gives Motion to the Sphere of the_ Nipotismo. _Of a Comparison betwixt the Gospel and the Churchmen_. _Of a Dispute between __a_ Papist _Preacher_, _and a_ Protestant. _Of the Spirit of the_ Nipotismo, _inclined to gather Riches_. _Of the impossibility of serving God and the World_. _Of the Excommunication of the_ Lucheses _by_ Urban _the Eighth_. _Why men are so easily corrupted_. _Of an Accident that befel St_. Francis _of_ Assiza. _Of another that befel St_. Francis _of_ Paola. _Of a false Opinion_, _maintained by some Divines_. _Of a Discourse held by_ Ferdinand, _Great Duke of_ Toscany, _to a Pilgrim that was going to_ Rome. _Of the great number of Decrees that have been made to reform the Church-men_. _Of the People that complain of the_ Nipotismo. _How all_ Christendom _is scandalized by it_. _How the Monks exclaim against it_, _because it starves them_. _How often Princes withdraw from_ Rome _discontented_. _Of the_ Popes _that cannot reform the Abuses of the Church_, _except they begin with their Nephews_. _Of_ Alexander _the Seventh_, _and his austere Life_. _How the good Example he gave in the beginning of his_ Pontificate, _was of great profit to the Church_. _Of some_ Protestants _that went to_ Rome _on purpose_, _upon the noise of his exemplary Life_. _How he left off hating_, _and fell to loving his Kindred_. _Of_ Don Mario, _the Head of this_ Nipotismo. _Of the Disorder that was in_ Rome, _about the Accident that befel the Duke of_ Crequy. _Of the damage done to the Church by it_. _Of_ Don Agostino, _and his high Carriage_. _Of the Cardinal_ Padrone _his inclination to sensual Pleasure_. _Of the Taxes and Oppression of the_ Pope’s _Subjects_. _Of a particular Opinion about the Peoples Vices_. _Of the pitiful condition of the Church in_ Innocentius _the Tenth’s time_. _Of the Renunciation of the Cardinals Cap_, _made by the __Prince_ Pamphilio. _How_ Donna Olympia _did carry her self towards the_ Nipotismo. _Of the Princes_ Ludovisio _and_ Giustiniani. _Of the_ Nipotismo _of_ Urban _the Eighth_. _Of the Praises given to this_ Nipotismo, _by those who have writ the Life of_ Urban. _Of the Policy of the Nephews of the_ Popes. _Of the most remarkable Passages of the Life of_ Urban. _How the Writers did dissemble all the ill done by him_. _Of the_ Barberins _Proceedings towards the Emperour and King of_ Poland. _Of the scandal which the_ Protestants _themselves did receive from their Dealings_. _Of the Designs of_ Gregory _the Fifteenth_, _to destroy the_ Protestants. _How Cardinal_ Ludovisio _his Nephew was of another Opinion_. _Of the pains that_ Gregory _took to get into his hands_ Marc Anthony de Dominis, _who was fled to_ London. _How the Prince Elector’s Library was given to the_ Pope. _Of the Zeal of_ Paul _the Fifth towards the defence of the Ecclesiastick Jurisdiction_. _Of the hatred he bore to the State of_ Venice. _How dangerous the Excommunication of the_ Venetians _was to all_ Italy. _Of the great constance of the_ Venetian _Senate_. _Of the Troubles of the Church in the_ Pontificate _of_ Clement _the Eighth_. _How he opposed himself to_ Henry _the Fourth King of_ France. _Of that King’s Resolution_. _Of the Proceedings of_ Sixtus _the Fifth towards his Kindred_. _How he banished one of his Relations_. _Of his_ Nipotismo, _that did the Church neither good nor harm_. _Of the Resolution of_ Sixtus, _to Excommunicate_ Henry _the Third of_ France. _How the Cardinals opposed it_. _Of that King’s Death_. _How_ Sixtus _did not much care to assist the League in_ France. _Of some Particularities of the_ Nipotismo _of_ Gregory _the Fifteenth_. _Of the great disorder that was in_ Rome _in the time of_ Paul _the Fourth_. _Of the Cardinal_ Caraffa _that died last_: _And of some other Particularities about other_ Popes.

THAT which we have said in the precedent Book, is rather a Panegyrick for the _Popes_ and their Nephews, than a true dis-interessed Relation, becoming a History: Therefore lest our _Nipotismo_ should lose its Soul, and that which will make it live, we must fall into our wonted indifference; and by saying all the ill, and all the good that can be said of the _Nipotismo_, perswade our Reader, as it is true, That we have no other Design, than to relate freely and without interest its concerns.

Thus doing, the _Popes_ will have no reason to complain; since the ill that is said, will be recompensed by the good; and the _Romans_, or my other Readers, will not tax the Author of partiality or flattery, since he so freely writes all that comes to his knowledge for the instruction of the Publick.

Therefore we will treat in this Book, of all the good and all the mischief, that the Nephews of the _Popes_ have done to the Church, ever since _Sixtus_ the Fourth. Their good actions shall be set out, that the Memory of the dead may be revived, and due Honour given to the living that deserve it. And their ill deeds shall not be forgotten, that they may be hated by all Mankind; and that the Nephews of the _Popes_ to come, hearing the blame they undergo, may learn to esteem good actions, and avoid ill ones.

But the greatest difficulty that I find in the execution of this my design, will be, how to separate the good Corn from the Tares: for all that the _Nipotismo_ does, is thought good and just by them, though never so wicked; and the _Romans_, on the contrary, will scarce allow of any of their actions, though never so virtuous.

Christ has often compared in his Gospel the Church to a Field; and indeed it was a very fit Metaphor: for, like a Field, it has always been either sowed, or mowed; and it is a hard matter to know, whether the number of the Sowers does exceed that of the Mowers, though their Employment be very different.

But certainly we may say, That the _Popes_ Nephews have always been the Mowers, and the rest of Christian Princes the Sowers. And as Princes have made no difficulty of taxing themselves and their Subjects, and parting with the dearest fruits of their labours, to give to the Church; so the _Pope’s_ Nephews have made no scruple of dissipating and spending in their Pastimes and Pleasures, that which Princes had spared out of their own Treasure for them.

What would _Constantine_, _Pepin_, _Charlemagne_, the Countess _Mathilda_, and so many other Princes say, if they should come into the World again, to see those Lands and Revenues, which they so charitably gave to the Church, divided, and cast lots for, as his Vestments? Truly I think, that they would now think it as a pious Work, to take from the Church-men by force, that which they had before given so willingly: and this because they would deliver so many People from the intolerable oppression of these _Nipotismo’s_. And indeed their insatiability is such, that the Church and the State, ruined and spoiled as it is by so many hungry _Nipotismo’s_, would scarce suffice for their maintenance, if Forreign Princes did not take a pride in enriching the Church by great Revenues, which are all devoured by the hungry _Nipotismo’s_; who are very justly compared to the _Hydra’s_ Heads, whereof one was no sooner cut off, but there sprung seven worse and more envenomed in the place.

It is a kind of a Miracle to me, to hear Princes murmur at the disorders the _Nipotismo’s_ commit, in robbing the Church, and perverting the use of its Riches; And yet to see those very same Princes contribute out of their own Revenues, and their Peoples Sweat and Labour, towards the enriching of those that they blame.

I think it would be as great a piece of Justice to punish those that are robb’d, as to chastise him that commits the Theft: For if so, the number of Thieves would diminish infinitely; since every body then would take as much care in preserving, as the Thief could use Art in stealing. Whereas now every one relying upon the surety of the Publick Laws, and the punishment that attends those that violate them, does as it were give an occasion of offending against them; and as the Proverb says, _The Occasion makes the Thief_; which is as much as to say, That they that are negligent in preserving their own, are the cause that others have a mind to it.

If Princes following this Truth, did shut up their Treasures, and stop that Stream of Wealth which flows from their States to _Rome_, while they see that it is all ill us’d, and employed to the ruine of the Church and True Religion; certainly the _Pope’s_ Nephews would not commit so many Scandals: neither would the World have so much reason to murmur against them.

But our Complaints are not like to cease, while Princes shall think it honourable and pious to oppress their Subjects, that they may supply the Court of _Rome_: And, on the other side, the _Nipotismo_ shall make no scruple of taking any thing from the Church and State, and alledge for their excuse, _That they take nothing but what is the superfluous part of the Churches Revenue_.

What do so many Abbies, Pensions, and other Revenues, which Princes bestow upon Church-men, serve for; but to weaken so much their own States, and strengthen another Princes? to make that which is Sacred, Profane? turn Crosses into Swords, and Humility into Pride and Majesty? And when they have bestowed thus their Gifts and Presents upon those that do not need them, they are not only forsaken in their greatest distress by Church-men; but are set upon by them, and brought to their ruin, that the Church may have the Soveraignty over their People, in the Place of the lawful Princes.

All the disorders and scandals of the Church, State, and Church-men, take their rise from their Riches. When the Church was poor, Church-men were holy, having nothing to employ their minds about, but the Rules of a Good Life: but since once Riches came amongst them, farewell Holiness of Life; they have not the leisure; they are too much taken up with telling their Money, buying and selling Estates and Princedoms; they forget those spiritual Riches of the Soul, and mind only those that relate to the Pleasures of the Body.

Riches came in by little and little upon the Church, and by the same degrees Sanctity and Holiness of Life went out. They that read the History of the Church, cannot chuse but have discerned all along the truth of what I say.

And yet every one knowing this, and being so forward to complain and murmur against the _Popes_ avarice, and their Nephews prodigality; no body thinks of blaming those that by continual Gifts do every day supply and furnish them with these Instruments of Wickedness.

Christ has declared definitively, and pronounced with his own mouth, in the sixth Chapter of Saint _Matthew_, _That it is impossible to serve God and Mammon_. Now _Mammon_ being interpreted Riches by most, nay by all, the conclusion is, _That it is impossible to serve God and Riches_.

The _Popes_, on the other side, do by their continual practice prove to the World, in enriching their Families, that they are firmly perswaded, that one may at the same time serve God, and the _Mammon_ or Riches of this World; or else certainly they would give over tormenting themselves, to make their Kindred great.

Riches are that _Primum Movens_ which set the Sphere of the _Nipotismo_ a going; and we may say, That in this Heaven of theirs, they are no less devout than poor simple Women are, to purchase that which is promised them by the Church of_ Rome_: For as the one falls down before a Crucifix, and adores the Altar, to gain Indulgences; so do the _Pope’s_ Nephews prostrate themselves before their Treasures, and believe that they obtain the pardon of all their faults, in worshipping the Coffers in which they have buried the Churches Riches.

Now if Christ has said, _That there is no serving God and Riches_, How can the _Popes_ give their Nephews leave to serve Riches and God? Have the _Popes_ the Power of giving our Saviour the Lie? For what is it else? For either they believe not Christ’s Words to be true, or else they are resolved to contradict them in their Practice; both which are abominable to any rational or serious Christian: though I believe that in _Italy_ there are thousands who, frighted by the Inquisition, would rather answer, _That Christ was mistaken in his Doctrine_, than say, _That the_ Pope _does amiss in his Practice_.

About four years ago I was in _Bagni del Vallé_, a Town so called; where, amongst others, was a Father of the Order of Saint _Augustine_, by name Father _Paolo Segani_, who called himself a Preacher; though for my part I believe he was so far from being a good Divine, that he was scarce Master of the Rules of _Grammar_ in the _Latin_ Tongue.

This good Father was one day engaged in a Dispute with a Protestant Gentleman, about the Infallibility of the _Pope_; and there were many of both Religions present, amongst whom I was one. The _Protestant_ was a _Frenchman_, called _Jean Antony Guerin_, a Doctor of Physick, and a very ingenious Gentleman; but one who excelled in the knowledge of the Holy Scripture, and did so well understand all the hard Passages of it, that the Ministers of his Religion did often take great pleasure to hear him discourse with so much ability about it.

The Dispute on the Catholick’s side was most spent in Words, he being able to answer to all the Protestant’s Reasons with nothing but a Negative, and say, _It is not true_, _That is false_.

But at last, as they grew warm, the Protestant pressing closer upon him, put this Question to him, on purpose because he saw him so ignorant. _Whether or no it were easier for Christ to have err’d in delivering his Gospel_, _than for the_ Pope _to erre in his Decrees_?

At this the Monk smiled, and thinking to hit the nail on the head, answer’d him boldly, _That he believed that Christ_, _as Man_, _might have erred_; _but that the_ Pope, _as God_, _could not erre_.

At this Answer the Protestant burst out a laughing, and so did some _Swisser_ Ladies, who without doubt had more wit and discernment in matters of Religion, than this impertinent Monk. And thus the Dispute ceased; the Protestant contenting himself to have shewed the others Ignorance, and the Monk thinking he had answer’d most invincibly.

And indeed, in what Soul or Mind can this Opinion be receiv’d, That the _Pope_ is more infallible than Christ; That God should fail in his Words, and a _Pope_ be infallible in His Decrees? O Blasphemy, and horrible Error in the poor abus’d People! who give more credit to the _Pope’s_ words, than to Christ’s own Gospel.

It has been observed, that in the _Popes_ Families there has been Saints, even amongst their inferiour rank of their Servants; and yet there never was any of their Nephews Saints. I have turned over great Volumes of the Church-History, a purpose to see if amongst that great number of men, who are said to has performed Miracles, there were any one of a Nipotismo to be found amongst them: But truly I lost my pains; for the _Popes_, who have filled up the _Roman_ Kalendar with thousands of Saints, have not yet been able to place one of their Nephews there. And indeed, how is it possible that they, that live in delight and greatness, should have room amongst those that have purchased their place in heaven by sufferings and poverty?

And me-thinks, it is a sad thing to observe for the Nephews, that all the harm the Church has received was from those amongst them that shewed the strongest Propension to Riches and Power: whereas all the good that has been done by them comes from those amongst them that have been moderate, and contented with ordinary riches. And now if we measure the good by these moderate men, and the ill by the insatiable, the number of the last being much greater than that of the first, will demonstrate to us that the damage the Church receives from the _Nipotismo_ is much greater then the good they ever did or will do to it.

In the time that _Urban_ the eighth Excommunicated the _Lucheses_ for going about to repress the Insolence of Church-men in their State; all the _Italian_ Princes sided with them, not out of any particular affection to them, but out of a politick reason, they being all concern’d in the loss of _Lucca_, for thereby the Ecclesiastick State and the pride of the _Nipotismo_ would have been encreased. And yet no body for all this durst say any thing against the _Pope’s_ Person or Authority, but lay all the fault upon the _Nipotismo_; As one day I heard a Senator of _Venice_ discoursing in these words:

_Italy has little reason to complain of the_ Popes, _but it has a great deal to murmur against their Nephews_. Urban _would be good and holy if_ Francesco Antonio _and_ Tadeo Barberini _were not devils_; _but as his affection blinds him to them_, _so does their pride blind them in their conduct towards Princes_. _Because they __have a Vail drawn over their eyes_, _they think that all the world must be one colour_. _And they are so busied from morning to night in disposing of that vast Treasure which they have already gathered_, _and in inventing new waies to purchase more_, _that they think not of getting the favour of those Princes who will remain such when the_ Barberins _shall cease to be Lords and Masters_. _If their Interest had not so great an Empire over them they would govern the Church better_; _and in a word_, _the Church would be in them_, _and not they in the Church_.

But what a strange Sacrilegious opinion is that which is maintained by the Divines of the Church of _Rome_? viz. _That one who has got his riches by Extortions_, _and oppressing of the poor_, _and any wicked way_, _is not obliged to a restitution to the poor_: _But it is enough if when he dies he leaves his Estate to some Church_, _founds a Monastery_, _or an Hospital_; as if it were lawful to transgress the Law of God, and bring ones self into a state of damnation to satisfie that covetous and insatiable humour of the Church-men.

If the Walls of _Rome_ could speak, and the Fabricks of so many stately Cloysters had mouths to make themselves heard; if those vast Palaces of the _Nipotismos_ were animated; Oh! How many tender-hearted Christians would be fain to forsake the City, and retire into desarts, that they might not hear the stones complain for the poor, and lament their misfortune?

_Ferdinand_, Second Duke of _Toscany_, having a great deal of reason to complain of the _Barberins_ proceedings towards him, said one day to one who was about to go in Pilgrimage to _Rome_: _That the holiest Temple __that he should see there would be the_ Barberins _Palace_, _for that it was cemented and built with the bloud of many Martyrs_.

If any body in _Rome_ should steal but the value of six pence in his greatest necessity from a Priest, without doubt the _Nipotismo_, who has the Government of the City in their hands, would cause him to be hang’d immediately: and yet they that rob and spoyl the Church go off free, and without any punishment.

Every day there comes out some new Order from the Datary-Office for the reformation of the abuses committed by Church-men in their employments; and the _Popes_ do give often particular Commissions to This and That Cardinal to enquire into the lives of the Monks, and take away those Scandals which do every day encrease: And yet for all this the _Romans_ observe, that the more the Decrees of Reformation are, the more are the Vices multiplied; the disease being so stabborn and inveterate, that it grows worse when the Physician goes about to apply remedies to it.

The _Pope’s_ subjects curse the _Nipotismo_ for their Tyranny and Extortions. Christendom is scandalized to see that they little believe that Religion of which they make so great Profession. The Church weeps and sheds tears to see its bowels gnawn and torn by the _Nipotismo_. The State, weakned by so many Taxes and Oppressions, sends its cries to Heaven against them. The Monks exclaim, seeing that the _Nipotismo’s_ Avarice deprives them of their Profit, and makes them contribute towards the maintenance of their Grandeur. Princes and Embassadours retire discontented from _Rome_, not being able to endure the _Nipotismo’s_ insolence. The Altars themselves are often forsaken and stand empty, the Nephews refusing to grant Indulgences without money.

Certainly these abuses, these disorders, these scandals should drive the _Popes_ out of _Rome_. That Gardener that does only cut the top of the Weeds, and not root them out, is but an ill Gardener. But how can the _Popes_ reform the abuses of the Church, if they do not begin with their Nephews? For it would also else be a very preposterous Reformation that should begin with the Effect, and leave the Cause untouched. Some say, that the _Popes_ are holy in the Reformations of the Breviary, and the chastizing of the _Romans_ for their faults: But they are devils in leaving the crimes of their Nephews unpunished; for they trusting to their Uncles Indulgence, do slack the Reins, which should curb the natural inclination which we all have to do ill.