If the Popes would have been content to have been the heads

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

ccx074@pglaf.org

[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.

* * * * *

In two Parts.

* * * * *

Written Originally in _Italian_, in the

year 1667. and Englished by _W. A._

* * * * *

_LONDON_,

Printed for _John Starkey_, at the _Miter_ near

_Temple-Bar_ in _Fleet-street_, 1669.

* * * * *

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_.

* * * * *

_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.

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.

But all these designes soon vanished and were buried in the Tombe of the

_Popes_ brain, where they were first conceived. ’Tis true, that many

say, that the _Pope_ did this, only to satisfie the pressing instances of

his Nephewes: but because he affected more the quiet of the Church, then

the advancement of his kindred, he persisted not in his enterprise, but

just as long as was necessary to make his Kindred believe he had once

well resolved it; and thus the _Ursins_, who aspired to so much Grandeur,

remained disappointed, and the _Pope_ was pleased in the demonstration he

had given them of His kindness.

The _Popes_ were not yet perfect in the art of raising their kindred; the

carnal love of their Relations did but begin a combat with the spiritual

zeal for the Church, and as yet the last was too hard for the first, and

in all occasions did carry it before their kindness for their Relations.

From _Nicolas_ to _Sixtus_ the Fourth, who was created in the year 1471,

the _Popes_ did by little and little humanise themselves, and lay aside

that rude severity to themselves, and to their kindred, who now began to

come very willingly to _Rome_, being sure to meet with kinder receptions

then heretofore had been shewed to precedent _Popes_ Relations; and when

once they were in _Rome_ and in sight of their Uncle, he to prevent them

from leading an idle life, would give them entrance into the Vatican, and

honour them with places of Honour and Profit.