Part 2
But when once the face of things was changed, and that the Popes, weary of serving to the Altars, resolved to be served by the Altars themselves, when thinking it too low an employment to visit the sick, they pretended to be visited themselves by the greatest Princes, and have their feet kissed by them; these _Popes_, who were at first the edification of whole Nations, became a scandal to all the Kingdoms, for both Princes and people being surprised with this sudden change, and wondring at this new scene of grandeur, gave themselves up to seek into the reason of this alteration, and as it often happens, that in the Enquiries into one defect we discover another, so the world found out in the Popes change so many new subjects for murmuring and discontent, that from thence ensued Schismes and Heresies, with an infinite prejudice to the Church of _Rome_.
If the Popes would have been content to have been the heads of the Church in holiness and good life, and not in majesty and grandeur, the world would never have conceived so many sinister thoughts of their actions; therefore if there be murmurs in _Rome_, and the rest of Christendome, the Popes may thank themselves, for the fault is not in those that murmur, but in those that furnish them with a lawful subject for their complaints.
But let us speak truth: In the time that the Popes left to the Emperours the secular care of government, and all the interests of the temporal state, holiness and good life did shine in the Popes, as well as in the Church and Church-men; miracles were frequent, and Saints multiplied as fast as tyrant Emperours.
But as soon as the Popes usurped the civil power, and began to meddle with state matters, their holiness disappeared, miracles vanished, and by a strange mutation the Emperors became Saints, and the Popes as passionate for the temporal interest as the greatest Tyrants.
The Hereticks go further, and say, that the Popes are really Tyrants, as having introduced the Inquisition, which by constraining mens consciences to an exteriour worship of what they abhor, does more severely punish the breach of one of the Popes Orders, then it does the violation of one of Gods Commandements.
To this the Popes oppose, as a defence, the reason of policy, that obliges them to establish the Inquisition, leaving to their Divines the task of answering the other more sharp objection; who having no other way to extricate themselves from that difficulty, have written, to confute the Hereticks, such vast volumns of Controversie, that they being not able to read them, remain in their obstinacy, with no small dammage to the Pope and his Divines.
But this strange change of the Popes, from spiritual to temporal, and from holy Bishops to Politick Princes, is not so much to be attributed to the Popes themselves, as to their Nephews and kindred, there is the source and origin of the disease; for while the Popes lead a private life, and let their Nephews alone in their own homes, they were eminent for their zeal to the true Religion; but they had no sooner introduced them into _Rome_, but forgetting themselves, they fell to idolizing their Nephews, and for the increase of their greatness, employed not only the gold of the Church, but even all the pains and fatigues of the Popedom, nay even the consciences of their whole flock.
Experience teaches us, that many Popes, and particularly those of the greatest reputation, in the beginning of their Popedome did not only renounce their kindred, and refuse to own them, but with a solemn oath did protest to the Cardinals, that they would govern alone, and not admit their kindred upon any pretext whatsoever; so far they were from giving them a share in the government.
_Alexander_ the seventh, who now lives, was one of those for a time, and from him we may conclude of the thoughts of the rest; for in the beginning of his Pontificat he shewed himself to be so averse from his kindred, that some thought him a Saint, or at least a man much above the frailties of humane nature.
_Don Mario_ his Brother, _Don Agostino_ his Nephew, and the Cardinal that now is, did every day offer up their prayers to Heaven, for a change in their Uncles inclination; the Ambassadors of Princes and the Cardinals, did nothing but weary themselves out in alledging to his Holiness the necessity of introducing his kindred, that it would be not only honourable, but of great advantage to the State and Church.
Yet the good Pope remaining unshaken in his opinion, was resolved to deny all their Instances, nay, often would be exceedingly scandalized at those that pressed him to it, saying, he could not in conscience condescend to their desires; as one day being importun’d upon the same occasion by Father _Palavicino_, a Jesuit, and his Confessor, who now is Cardinal, he answered him in these words, _Your obligation_, _father_, _is to absolve from sins_, _and not invite to commit them_.
Of this humour hath not been _Alexander_ alone, but in the lives of the Popes there are many other such examples, as that of _Adrian_ the sixth, and _Pius_ the fifth, who were wont to say, _that they would make it their task to perswade the world that they could live without kindred_.
Now I would fain know, from whence proceeded in them this humour, so opposite to the others? if from an aversion and a kind of hatred to their relations, then certainly it was a sin, since we have as a Commandment from God, _Despise not thy own flesh_; if to make shew of an apparent zeal, that was worse, for they were guilty both before the world and God Almighty; if out of a design of first bestowing kindnesses on their Friends before they gave themselves up to their Nephews, it was a preposterous charity, which ought to have begun nearer home.
It remains then to conclude, that certainly these Popes, who made this profession of disowning their Relations, did it, because they were really perswaded, that the errors of their predecessors did proceed from this principle of admitting their kindred to a share in the government, and therefore they thought fit to free themselves from so great an imputation.
Therefore to save the reputation of the Papal dignity, I am forced to say, that those Popes, who at first did profess an aversion to their kindred, and yet afterwards admitted them, were certainly seised with some melancholy humors and capriciousness, which made them commit such errors. It must not seem strange if I call them errors, since reason it self must needs call them so; for first, to be perswaded that their predecessors had failed in admitting their kindred into _Rome_, and in giving up the government of the Church into their hands; then, to swear and protest to keep theirs at a distance, that they may be freed from the like miscarriages; and after all this, not onely to call them into _Rome_, give them the Keys of the treasure, and put all the administration of the temporal and spiritual into their hands, whereby to make themselves Princes, but also to give them an absolute authority over the Church, the Popedome, nay, the very person of the Pope; this is certainly to demonstrate, that the Pope hath the power of making that to be good and just, which he hath condemn’d for bad & mischievous; which if the people of Rome, or the Courtiers, do believe, certainly people of judgment and sound understanding do not.
As for me, I have not hitherto denyed that opinion of the Roman Divines, _viz. that the Popes cannot erre_; but when once I came to see the falsity of it proved in the person of _Alexander_ the seventh, certainly I have had a mind to curse those Divines, that flatter thus the Popes, not out of a design to serve the Church, but to make themselves great; and we know very well, that there are now many of them living, who have been made Cardinals, meerly because they had writ to the advantage and honour of the Pope, which thing still stirs up others to do the same; but let them write what they will, all the world shall never perswade me, but that the proceeding of _Alexander_ towards his kindred, in calling them to him, contrary to his oath, is as great an error as ever Pope committed.
Yet let us do them the favour to interpret their Doctrine their own way, and allow of their distinction, that is, that the Popes are infallible in matters of faith, but not in matters of policy; let it be so; but if we do them this kindness, I hope they will be so civil as to requite it with another: we desire them then to tell us a little; The Popes Nephews, have they not the same authority as the Popes themselves, who invest them with it as soon as they are admitted into the _Vatican_, they govern all affairs, politick, civil, Ecclesiastick, and in a word, sacred, prophane, divine, all things pass through their hands. Then with them sometimes the Popes may erre, even in matters of faith, since often in matters of faith they trust their Nephews, who being men subject to passions, are admitted by all to be capable of error.
I would fain ask you, whether _Alexander_ the seventh, who had so great an aversion to his kindred at first, had the assistance of the holy Ghost, or whether he had it not?
If you answer he had it not, I am well pleased, and do profess with you, that I think that policy and humane reasons were the causes of his proceedings.
But if he had the holy Ghost, how then can you reconcile his first refusing to admit the calling his Nephews to his assistance? for either it was good or bad to admit them to his help in so great a charge; if good, then he failed at first in keeping them away, and shewing himself so alienated from them; if bad, then he failed at last, in repealing his first resolution, and betraying the Church and its riches into their hands.
The holy Ghost is infallible, and to believe the contrary is a high impiety; how is it then that the _Popes_ have the holy Ghost, and yet cannot abstain from failing? certainly to me it appears a kind of Blasphemy and prophanation of the honour of the Divinity. We know that the holy Ghost inspires nothing but what is good, and yet we see that the _Popes_ do commit ill. The Protestants do utterly deny this opinion, and demonstrate by good proofs, that the Pope neither hath, nor can have the holy Ghost in a more particular manner then other men; but for my part I believe that the holy Ghost is in the Popes when he pleases, and they receive him when they can.
So to save the reputation of Pope _Alexander_ the seventh, I’le say, that in the beginning of his Pontificat he had not the holy Ghost, for if he had, he would have received his kindred; but the holy Ghost begun to take possession of the Pope, just at the same time that his kindred took possession of _Rome_, and of the Church; and therefore the good man was much to blame to keep the holy Ghost and his kindred out so long together, since by this means he deprived himself of the riches of the Spirit, and his Relations of the riches of this world: But now he hath mended his error, and made amends for all. Many believe that the Popes erre with their kindred, and their kindred with them; but for my part I believe that the Apostles did not erre, because that they received the holy Ghost from Jesus Christ himself; but the Popes do erre because they receive the holy Ghost from the Divines, who give it them, how and when they please: I know what I say.
Often _Rome_ hath lost the order of its government, because it was become a prey to the ambition of its Subjects; and as often it hath been brought upon the brim of its ruine, by gold and riches.
Old _Rome_ had much ado to preserve it self by an infinite number of severe Laws, and at last did make a shift betwixt good and bad times, to rub out some Ages, till new _Rome_ came and took its place. By old _Rome_ I mean that _Rome_ that was founded by _Romulus_, and ended at the time of our Saviour: and by new _Rome_ I understand _Rome_ that was born in Christ, and lives even now in him. Now if the ancient City of _Rome_ came to its ruine through ambition and covetousness, it will become us to consider what effects these very same things do produce in our new _Rome_.
When we speak of _Rome_, we speak of a City that desires to be acknowledged by all Nations, as the head of Christendom. Now let us see the difference between the Pagan and the Christian _Rome_, the old and the new.
In the time that our Saviour was born in _Bethlehem_, to destroy this old _Rome_ of the Heathens, and give the foundation of this new Christian City, _Augustus_ not only commanded, that all the Nations of the Roman Empire should be numbred, to shew, that with the coming of Christ there was a new Empire begun, but likewise he brought all the world into a calm peace and tranquility; so that our Saviour no sooner appeared, but peace was the joy and comfort of the whole Universe. Christ chose to be born in a time of peace, and not of war and misery, for two causes: First, to set a difference betwixt the new and old _Rome_; the old having been founded in blood and dissention, under the government of _Romulus_ a Pagan, it was more then just, that the new should begin with peace, under the dominion of the King of Kings, the holy One of _Israel_. Secondly, to the end that the Successors of the Apostles, who were to reside in _Rome_, might not one day excuse their faults, with alledging the beginnings of the Christian Religion for example; and therefore our Saviour took possession of _Rome_ in peace, and delivered it to those Popes, who were to govern _Rome_ and _Christendome_.
To Christ succeeded Peter, to _Peter_ the Popes, as the Divines of _Rome_ teach, and do endeavour to prove, against the Protestants, as a principal point of Religion.
The Popes then took possession of this new _Rome_, with the holiness of life; and when first they established this Ecclesiastical Senate, they chose out men so holy, and of so good a life, that the Citizens willingly submitted to prostrate themselves at the feet of such Governours.
Ambition was then so far from the hearts of the Bishops, that not only many Prelates did renounce their Bishopricks, but also many retir’d from the _Vatican_, where they were adored, into deserts and solitudes, to serve God their Creator without trouble.
Gold had not yet found the way to _Rome_, because there was no hand that would receive it, no Treasurer to keep it, and all its glittering was much below that vertue, which did so eminently shine in those that were the Guardians of _Rome_. Woe would have been to that man, who should have opened himself a door to preferment in the Church with a golden Key; the Excommunications, the Laws, the pains of this and the next world, were fulminated against Simony, which was as much abhorred by all the Church-men ther, as it is now practised.
In one thing alone old _Rome_ did not agree in its beginnings with the new; for one promoted to its highest honours, those Citizens who had shed their blood, and could produce noble scars received in the defence of their Country; but the other bestowed Offices and Ecclesiastical Dignities upon those, who in consideration of another world did despise this, and mortified their flesh and affections. The _Roman_ Empire rise by Valours, the _Roman_ Church by Holiness.
The Actions of those, that pretended to any place of publick employment in old _Rome_, were examined by the Senate; and the services, which the State had received from these Candidates, were as it were ballanced with the honour they ambitioned, and the weight of the place they stood for: and if those services were such, as to be able to weigh down these scales of equity, the Candidate was sure to obtain his desires; if they proved too light, he was forced to stay, and with new Endeavours encrease the obligation the publick had to him already.
Just in the same manner did the Popes at first proceed in the distribution of the charges of the Church; for having ballanced the holiness of life, and excellency of parts of him who was to be admitted, with the weightiness of the place; if the goodness of life was so eminent, as to surpass the exigency of the Office, the Demandant was without delay preferred, otherwise he was sent away with shame and confusion.
The Conquests of Kingdoms, and the subduing of Provinces, were the Keys, with which the _Romans_ opened to themselves the door of honour, and an entrance into the Senate; but in new _Rome_, persecutions, martyrdoms, and mortifications, were the fore-runners of Christian Dignities, and the only way to Bishopricks and Popedoms.
While the Popes lived thus, and that this age of holiness lasted, it was with a great deal of reason, that the rest of the world called their _Rome_, _Roma la Santa_, _Rome_ the holy: The Popes were looked upon to be more like Angels then Men, not only because their actions were altogether heavenly, but because that living in this world, without owning any of their kindred, they seemed rather sent from Heaven, then taken from the midst of mankind.
There hath been some Popes, who while they were Bishops and Cardinals did reckon an incredible number of Nephews and Cozens; and yet no sooner were they promoted to the highest Prelature, but all their kindred vanished and disappeared, as if they had never had any.
If in those times you had asked any of them if they were a-kin to the Pope, he would have denyed it openly, so little did the Popes care for their kindred, and their kindred for them: The cause of this was, that the Popes did not measure in their kindred their deserts, by any carnal affection they had for them, but compared their merits by the Standard of Christian perfection; so that if a Kinsman of a Pope should have happened to have had, for competitour in any place, one not much above him in learning and piety, yet without doubt he should have yielded to this his Competitour, and gone without his pretensions.
Hence it came, that the Popes kindred, that they might not receive affronts in _Rome_, did forbear to come at the City; and least the world should by their absence conclude of the meanness of their deserts, they would give it out, that they were in no wayes related to the Pope, whose kindred they were, saving thus their honour without honour.
In those times, the Popes did often resist the Emperours tyrannical proceedings, and withstood their injuries, not with Armies and Fleets, but with Zeal and Piety they did boldly oppose their vices and corruptions; as amongst others, _Gregory_ the seventh excommunicated the Emperour _Henry_, and banished him from all commerce with the rest of his Christians, only because he had received I know not what sum of money from a Bishop, who us’d his favour to be preferr’d to a vacant Bishoprick.
_Rome_ was then truly holy without ambition, and without gold; and glorious were the Popes, who with their zeal and good actions made barbarous Kings tremble, and Tyrants humble themselves to the yoak of Christian Religion; and indeed who would not obey that Pope, that should prefer true merit and deserts before Relations and Kindred, Vertue before Vice, Learning before Ignorance, Zeal before Ambition, Poverty before Riches, his flock before his Kindred, and Justice before Favour and Recommendations?
But if hitherto we have spoken of _Rome_ without corruption, and of Popes full of zeal and holiness, so we must now consider _Rome_ under another habit, that is, not holy, but wicked, not pure and innocent, but defiled and full of ambition and avarice.
While the Popes lived in this retired manner, devested of all earthly affections to their kindred, and inclin’d only to recompence deserts and goodness, _Rome_ was happy and holy; but as soon as Christian modesty began to be banish’d by worldly pomps, that favour took place of merit, that ambition overpowered humility, and covetousness laughed at charity, the Popes began to lose their credit, _Rome_ its goodness, the Church its Saints, and there started up another Church, another _Rome_, and other Popes.
And no sooner did the love of riches take possession of _Rome_, but _Christendom_ was engaged in desperate Schisms, with no small affliction to the real and pious part of the Christian world.
Two hundred and twenty six years after the birth of Christ, the Popes began to change their poverty into riches, and with them introduced ambition into the Church; this was done in the time of _Urban_ the first, who ordained, that the Church should possess land, riches, power, command, and all other conveniencies, to the end that Church-men might be rewarded out of the revenues of the Church it self.
Before _Urban’s_ time, Ecclesiasticks were to trust to the alms of the faithful, and their charity; and whilst that lasted, they thought of nothing else then the conduct of Souls, having no care to take, either for the encrease or conservation of their Fortunes; but as soon as they saw the Church enriched with Abbyes, Canonicates, and other revenues, they fell to disputing among themselves, every one desiring the possession of the richest benefice.
_Urban_ in doing this had neverthelesse no ill intention; and if his Successors had followed his steps, the revenues of the Church had certainly animated _Romes_ greatness, and yet deminish’d nothing of the Churches riches.
When I speak of the riches of the Church, I mean, not the temporal, but the spiritual riches, as St. _Laurence_ understood it, when being asked by the Emperour where were the riches of the Church, he produced before him a multitude of poor impotent beggars, but of a good life.
Therefore the Church became poor in Saints, and rich in ambitious Ecclesiasticks, who did now employ that time which they used to spend in the Churches, and at the feet of our Saviour, with the Popes and Bishops, in reckoning up the Revenues of their Abbies, and procuring preferments to themselves and others.
The bringing of temporal riches into the Church was a poison which infected the Church, and made the Church-men swell, ’till at last they were ready to burst with their own venome. As the Church encreased in revenues, _Rome_ decreased in Holiness and Holy men, and Saints forsook it when once Courtiers and men of business came into it. I meane living Saints; for as for dead Saints there are too many in it still, it being a part of its Trade to doe now for Gold and Riches, that which before was done by poverty and self-denial, I mean, Canonising of Saints.
Before the Church enjoyed temporal revenues, there was modesty in the Church-mens Apparel, but with the introduction of riches, pride, pomp, and vanity took place; then were invented Mitets, Scarlet Robes with long Traines, Copes, and Tippets; so that with the expense that one is at now to cloath a Prelate or a Cardinal many poor might be fed and covered, and particularly poor Priests, who are faine to beg from Laicks that which their own Prelates should bestow upon them.
Though things were carryed on with this corruption, yet was it not come to that pass that the Popes durst bring their Nephewes to the Sterne, and Government of St. _Peters_ Vessel; they were content to rule the temporal and spiritual without controle, but did not think of entayling the Popedome upon their kindred, which made their Nephews and Relations keep at a distance, being unwilling to be seen in _Rome_ without command and power.
_Nicholas_ the third in the year 1229, went about to make two of his Nephewes of the House of the _Ursins_ Kings, one of _Toscany_, and the other _Lumbardy_, to the end that one should keep the _Germans_ in awe, who have one part of the _Alpes_, and the other the _French_, who were then Masters of the Kingdomes of _Naples_ and _Sicily_: and that he might compass his designe with lesse trouble, he perswaded _Peter_ King of _Arragon_ to undertake the recovery of the Kingdome of _Sicily_, to which he had a right by _Constantine_ his Wife.