the_ Popes. _Of two particular Examples about that_. _Of two Protestant
Gentlemen that went to_ Rome _to see the Court_, _and the Church-mens way
of living_, _and what came of it_. _Of the scandal which the Hereticks
receive from the_ Popes _Kindred_. _Of the particular reasons which move
the_ Popes _to the advancement of their Kindred_: _which are the love
they bear to their own Bloud_, _the conservation of their Persons_, _and
the Policy of their Government_. _Of the aime of those_ Popes _that
introduc’d the title of Cardinal_ Padrone. _Of the difficulties which
the Princes find in having access and treating with the_ Pope. _Of a
particular case in_ Sixtus _the fifth’s time_. _Of the care the_ Popes
_take to prevent their being poysoned_. _Of the miseries of the
Ecclesiastick State_. _Of the mischief the Church endures because the_
Popedom _is not Hereditary_. _Of the_ Popes Nephews, _who look upon the_
Popedom _as their own_. _Of the principal reasons which oblige the_
Popes _to call their Kindred about them_. _Of the difficulty the_ Popes
_would meet with in diving into Princes Secrets without the assistance of
their_ Nephews. _How_ Urban _did instruct his_ Nephews. _How Cardinal_
Astalli _was introduced into the_ Nipotismo. _Of the opinion of
Cardinal_ Mazarine _about that business_. _Of the great Authority which_
Gregory _the_ 15th. _gave to Cardinal_ Ludovisio _his_ Nephew. _Of the
Republick of_ Venice, _which obliges the Kindred of their dead Duke to
satisfie by Fines for those Errors which the Duke did commit while he was
alive_. _Of some particularities about the Accident that befel the Duke
of_ Crequy. _Of a Discourse held to_ Monsignor Rasponi _by the_ Pope.
_Of the way that the_ Popes _have to conceal the Secrets of their Court_.
_Of the reasons why the said Court is so Magnificent_. _Of the
Friendships of the Cardinals towards Princes_, _and of the Correspondence
of Princes with the said Cardinals_. _Of the passage of a certain
Cardinal from the Spanish Faction to the French_. _Of the Spiritual
Power of the_ Pope, _and how it is upheld by the Temporal_; _and Of the
nature of Money in Church-mens hands_.
ALL that we have said hitherto, is but the Foundation of what we have to
say: For to what end would it be to have seen the _Nipotismo_ in Rome, if
we did not see _Rome_ in the _Nipotismo_? And we have been curious to
pry into that which the _Popes_ have done for their Kindred, we may much
more justly examine that which the Kindred does for the _Popes_.
A _German_ Prelate, who now lives, and has some Opinions very different
from the profession he makes of a Church-man; That is, Who is more
Heretick than Catholick, does upon all occasions, and whensoever he
happens into any company, where there is a liberty of talking, profess
his mind in few words, and without any ambiguity, by saying, _That the_
Popes _Kindred acquire this world by their Uncles Indulgence_; _and that
the Uncle loses the other world by his Nephews Vices_.
This opinion, which by many Catholicks would be condemned as Heretick,
has nevertheless a great foundation in reason; and I am sure that the
most able and ingenious men of the Court of _Rome_ do allow of it, and
maintain it, as being a Prelate’s opinion.
_David_, who was King, Priest, and Prophet, was continually in fear of
being damned for others sins; and, as we see, did every day desire of God
to be delivered from that imputation: And yet the _Popes_ not only do not
apprehend that they may be damned for their Kindreds sins, but do furnish
them with the means of offending his Divine Majesty. Certainly, the
_Pope’s_ Relations would take another course if they thought they were
out of the way to Heaven; neither would they be so covetous in heaping
riches together, if they knew that the treasure of the Church is but in
trust, and not in propriety to the _Popes_.
The Duke _Valentine_, Son to _Alexander_ the 6th. did commit all sort of
crimes imaginable, breaking both Divine and Humane Laws without any
regard or consideration. But that which was worst of all, was, that he
covered his Vices with the Cloak of the _Popes_ Authority; Saying,
whensoever he was about to commit a crime: _That he did very well know
what he was about to do was just_; _for his Father_, _who did give him
leave to do it_, _had the Holy Ghost_.
This is the mischief that the Popedom does to the _Popes_; or rather,
that the _Popes_ do to the Popedom. For to say true, the Popedom would
be holy if the _Popes_ were so too: But they do not desire it, or they
cannot desire it, being governed by their Relations: if not as Popes, at
least as private persons.
To this purpose I remember a Story which hapned about twenty years ago,
and to which I give the greater credit; because I have it from a worthy
Person, and one who heard the words which were said.
A _Swedish_ Gentleman had left _Stockholm_, the Capital of the Kingdom,
with a design to travel over all _Europe_, as Gentry uses to do: But his
principle aim was to be instructed in the way of Worship of the Church of
_Rome_, and be well informed of the difference between the Protestant and
Catholick Religion, with a resolution to follow that which he should like
best; and he thought no place fitter for his design than _Rome_, as being
the City which gives the rule to others, having in it the Head of the
Church, and an infinity of Church-men and Prelates.
In his way thither he met with another _German_, a Protestant, who had
the same design; whereupon having contracted a great Friendship together,
they continued their journey, and hapned to come to _Rome_ in the
beginning of the holy Week, which is the week before _Easter_.
Being lodged, they began by little and little to frequent the Churches,
see the Ceremonies, enquire into the _Pope’s_ Power, into his Court, and
a thousand other particularities, all relating to the same end. The
Magnificence of the _Pope’s_ Habit, the rich Ornaments of the Altars, the
variety of Ceremonies, the Majesty of the Cardinals, and Prelates, the
Devotion of the Monks and Fryars, and the great concourse of people to
the Churches, did at first surprize these young Gentlemen; and inflame in
them that desire which curiosity had already kindled.
Having observed all these things with great care and exactness, they
began to inform themselves of the Civil Power of the _Pope_; of the
Entrigues of the Court; of the Government of the City and State. And in
their exact Inquisition they found that indeed all that Policy and Humane
Wit could produce was to be seen in the Church-Government, and did not
much disapprove of it: But no sooner had they (following still their
first curiosity) pryed into the business of the _Nipotismo_, and
discovered the interests of the Nephew towards the Uncle, and the Uncle
towards the Nephew; but they presently resolved to return home, and live
and die in the Protestant Religion.
The _German_, whether it was that he had dived into the secret of the
_Nipotismo_, or for some other reason, was not altogether averse from
changing his Religion; though by no means he would not remain in _Rome_:
But the _Swede_ was so scandalized at the Church-mens lives, that having
conceived a perfect hatred for them, he said to the _German_, _That he
would never be the Subject of a Bishop who should be the Slave of his own
Relations_.
Of this Gentleman’s opinion there are many, not only in Protestant
Countries, but in the middle of _Italy_ it self; and I wish to God, that
many of those sins, which lie so heavy upon the _Romans_ consciences, had
not been occasioned by the scandal which they continually receive from
the _Nipotismo_.
That which I have related of a _Swede_ is not much different from what I
have to say of an English or Scottish man, I know not well which; but I
am a very fit person to relate the Story, for I was present at the
dispute which he had with a French Bishop: which was thus:
This Stranger had been two years in _Rome_, in which time he had had
divers occasions of being known to the _Pope_ and his Nephews, as
likewise of knowing them; and had been infinitely scandalized to see the
small care the _Pope_ did take to correct his Nephews extravagancies both
in Morals and Polities: But above all, he was much grieved to see that
the _Pope_ had taken out of the Treasure of the Church the richest Jewels
to bestow them upon his Nephews; and that they made no scruple of robbing
the Church to enrich themselves. Having met in _France_ with this French
Bishop, they fell upon the discourse of Religion. The Bishop perceiving
the ill impressions he had received at _Rome_, thought it was a part of
his duty to endeavour to blot them out of this Gentleman’s mind, by
telling him, _That it was impossible to be saved out of the Church of_
Rome. But all that he could say was to no purpose, for the Protestant
could scarce afford him audience, but impatiently interrupting him, told
him, _That it was a hard matter that the_ Pope _could save others_,
_since he did give his own Nephews a most inevitable occasion of
damnation_.
Every day the Casuists are disputing, _whether or no a Thief may be saved
without restitution of his theft if he be in a possibility to do it_?
And they all agree, that he must either make amends by restitution, or be
damned. If this be so, how is it possible for the _Pope’s_ Nephews, if
the greatest part of their Revenues are the spoils of the Church, and got
by unlawful means, the _Popes_ having raised that very money, which they
are so proud of, either out of dead mens graves, or the veines of the
living.
Though this be true, and that the mischief, which the _Popes_ receive
from their Kindred be very great; yet it is a necessary one, and so
necessary, that many are of opinion, that those _Popes_ who do forbear
advancing their Relations are but small Politicians.
Three Reasons do particularly move the _Popes_ to call their Relations to
them: First, The affection which naturally we bear to our bloud and
kindred, The conservation of their Persons, and the Policy of their
Government.
For the first, I hold him little better than a Beast, that has no tye of
Consanguinity upon him, having many Relations that need his help; none
but barbarous people are ignorant of those Laws of nature, and are not
altogether deprived of the use of them neither.
This love to ones Relations encreases as the Relations themselves do
multiply. And we may say, that love naturally descends; for in old
people their love is greatest to their Grand-children, and the fifth
generation still carry the old mans affections from the third and fourth.
From hence proceeds, that the _Popes_, who ordinarily are old, are so
passionate for the advancement of their Nephews, for whom often they
hazard their reputations in this world, and their souls in the next.
With our Kindred there is no _Medium_ to be observed; we must either love
them tenderly, and do for them all that lies in our power: Or we must
hate them perfectly, and become cruel. It is not possible to be
indifferent, and do them neither good nor evil; that would be to be
neither man nor beast, which is impossible.
There has been some _Popes_, who in the beginning of their Reign, out of
Zeal and Piety, have shewed themselves averse from their Kindred; not
only refusing to favour them, but seeking out all occasions of mortifying
them. But what folly, what devillish policy, what false hypocrisie is
this? For my part, I call such a disposition a vicious humour, which
soon passes out of them, or destroys them, Nature it self being offended
at this so unnatural a proceeding.
_Adrian_ the sixth, _Marcel_ the second, _Urban_ the seventh, _Leo_ the
tenth, were all _Popes_ very severe to their kindred, having all sworn
solemnly at their Election never to admit their Kindred into _Rome_. And
_Adrian_ the sixth was so extravagant that he persecuted them: For he
refused to give a recompense to one of his Relations who had done the
Church very good service, only because he was his Relation.
But Divine Providence, which delights not to see Nature despis’d,
reveng’d this indiscreet Zeal upon these _Popes_; for they all liv’d but
a very little after their Creation. _Adrian_ liv’d but one year:
_Marcello_, _Urban_, and _Leo_ liv’d all three together, not two Months
compleat.
So _Innocent_ the Eighth, _Julius_ the Second, _Pius_ the Fifth, and our
_Alexander_ that now reigns, were at first strangely averse from their
Kindred, which was interpreted by the People for nothing but Hypocrisie
and Policy, that they might acquire the Title of Saints and Holy Men;
for, a little after they were setled in their Kingdom, and in the Opinion
of the Vulgar, they all found out some excuse or another to authorize
their change; and particularly our _Alexander_, who is now as kind as he
was severe at first. And for my part I must confess, that I always
laughed at _Alexander_, for his pretended zeale, in keeping his Relations
at a distance; and I never began to have a true respect for him, and
believe him really a Saint, till he had brought them to _Rome_.
And if Christ himself has left us written in the Gospel, _That we ought
not to despise our own Flesh_, how can any _Pope_ justifie an aversion to
his Kindred?
Therefore I do not like that Answer of our _Pope Alexander_ to the
Cardinal _Medicis_, who did make it his business to oblige the _Pope_ to
call _Don Mario_ to _Rome_; for he answered this Cardinal’s Prayers and
Entreaties with these words of Christ, _They are our Brothers and Sisters
that do the Will of the Lord_; as if his Brother had done the Will of the
Devil. And in the Example of Christ he was mistaken; for he did not
despise his Brothers, as having never had any; wherefore his Words were
mystical, and contained some more secret sense. But we see that Christ
himself did shew particular favour to his Relations, as to the two
_Johns_, the _Baptist_, and the _Apostle_; declaring one to be the
greatest of Prophets, and giving to the other the liberty of laying his
head in his lap. But more than that, he recommended his proper Mother
the Blessed Virgin, to the Apostle _John_; and all the Evangelists own,
that he was Christ’s Favourite, and his Beloved.
After this Example, we need no other; and no body can be so bold as to
pretend, That it is Piety not to own ones Relations, if Christ himself
lov’d his so dearly.
But the _Popes_ are not so much to blame, as those that blame the _Popes_
for their affections to their Kindred: For, alas! the _Popes_ are Men, as
we are; and, as such, ought to be allowed something of our fragility.
But in what a _Labyrinth_ are they engaged? For if they are really
averse and cruel to their own Blood, then Nature, Heaven, the Example of
Christ, and all the Reason of the World, does condemn them for inhumane,
ungrateful, and barbarous.
And if they are kind, and do receive them into _Rome_, advance them, give
them Places and Honours, then Pasquins, Murmurs, Raileries, Affronts, and
a thousand Tales of them, are the recompense they are to expect from the
Vulgar, who send their Cries to Heaven, and their Complaints about the
World against them.
Those _Popes_ that first invented the Title of _Cardinal Padrone_, had it
may be a mind to imitate our Saviour, who declared _John_ the Evangelist
his Cosin, to be his Favorite and beloved Disciple: For _Gregory_ the
Fifteenth was wont to call his Nephew _Ludovisio_, his beloved _John_,
though his Name was _Lewis_; and he did so to shew, That since Christ
declared in favour of his Cosin, the _Popes_ might also declare in favour
of their Nephews.
For my part, I am of opinion, that let them do what they will, it is not
in their power not to love their Relations, and to abstain from doing of
them all the good imaginable. And we have seen the experience of this in
_Alexander_ the Seventh, who made as if he had had no affection for them;
but Nature soon made him lay aside this Mask, and profess himself a Man,
as the rest.
This is then one of the Reasons that move the _Popes_ to be so tender of
their Kindreds Advantages: But there is a second, which is not any ways
inferiour to this, which is the preservation of their proper Person.
One of the greatest misfortunes of a Princely Life, is the perpetual care
and sollicitude they are in, of preserving themselves. Their Goodness is
often the subject of their Neighbours Envy. If they be wicked, they are
hated by their own Subjects. So that often they are in doubt which they
shall chuse to be, Good or Bad.
Was there a greater Prince than _Henry_ the Third of _France_? Was there
ever any thing more magnanimous and good, than _Henry_ the Fourth his
Successor? And yet their Greatness, their Bounty, and their Generosity,
could not preserve their Persons, but saw their blood shed most miserably
by the hands of barbarous Murderers.
But was there ever a better Prince in the World than the late King of
_England_, _Charles_ the First, who had no fault but that he was too
good? And yet such Royal Goodness could not preserve him (I tremble to
speak of it) from the barbarous hands of his own Subjects; and upon an
ignominious Scaffold, was forced to lose his Life by a fatal Ax.
What are Kingdoms and States, to any body, if they must be perpetually
from morning to night busied about their own preservation? And what a
misfortune to a Man is a Kingdom, if to preserve himself from his own
Subjects, he must be fain to raise Cittadels and build Castles in all the
places where he goes, that he can never sleep, if Guards and Sentinels do
not watch for him? Certainly a Subject’s condition, that takes his rest
without fear, is much more to be valued, than the perpetual perplexity of
a fearful Prince.
The _Popes_ nevertheless are these unfortunate Men, and are more exposed
to the danger of being made away, than all the Princes of _Christendom_.
For if any body be so bold and wicked as to wish and desire the death of
a Prince whose Crown is Hereditary; yet he stops in his Enterprise, and
considers, That he must fear the Sons Vengeance. Those Men who consented
to the death, or, to say better, pronounced Sentence upon the late King
of _England_, wheresoever they are now, they do without doubt repent
their Action; and if they had ever thought of the happy Restauration of
_Charles_ the Second, they had dealt otherwise with his Father. So that
I must say, by the leave of those _Cromwellian_ Politicians, That they
were but pittiful ones that could not foresee that. Wo be to those that
offend a Prince, in hopes that his Heir will forget the offence.
This Reason procures some Security to Princes of an Hereditary Kingdom,
and makes the _Popes_ endeavour to find out some means also to secure
themselves by their Kindred: For it is well known how many _Popes_ have
been poysoned and made away, sometimes by Emperours, sometimes by the
People, sometimes by particular Persons; and yet no body has ever taken
upon them to revenge their death. And why? Because that their Kindred,
not being Heirs of their Power, are not in a capacity to shew their
resentment; and are much more busied in getting into the next _Pope’s_
favour, who is ordinarily their Enemy, than in revenging their Uncle’s
death.
The Cardinals themselves, who for their own Interest are not much
concerned in the _Pope’s_ preservation, do not trouble themselves to
inquire by what means he came to his end; ’tis enough for them that the
Popedom is vacant, and that they have the Authority of chusing a
Successor, who must be one of themselves.
The _Popes_ Lives are a perpetual War; for without they are set upon by
the Cares and Troubles of their Employment, and within by the fear of
death, which is so great in them, that they are afraid of the very Air
they breath.
_Sixtus_ the Fifth went one day to the Convent of the Apostles, which was
assigned to the Fryars of the Order he had bin of: and coming in of a
sudden without giving any warning, met in their Refectory with a Brother
who was eating a Mess of Beans very hungrily. The good _Pope_ remembring
his ancient condition, sat down by him upon a wooden Form, and fell to
eating with as great an appetite as the Brother, and made him fill the
Dish up again when they had emptied it.
The _Pope’s_ Followers wondered, and were much surprized at his Phancy,
or rather extravagant Appetite; but he taking no notice of them,
continued to eat on with his wooden Spoon, the Beans that were very well
oyled. At last having emptied the Dish a second time, and thanked the
Brother for his kindness, he turned to his Followers and said, _This Dish
of Beans will make me live two years longer than I should have done_;
_for I have eaten them with pleasure_, _and without fear_. Then lifting
up his hands and eyes to Heaven, he blessed God that had given a _Pope_
once in his life an occasion of eating a meals Meat in quiet.
_Pius_ the Fifth, who was very lean, was used to say, _That it was
impossible that the_ Popes _should ever grow fat_, _for that Nature in
them was never supplied but in fear_. And yet this _Pope_ was one of the
holiest and best; though it is true, That Holiness is subject to Envy,
and therefore obliged to preserve it self against the malignity of its
Enemies.
And indeed the diligence which the _Popes_ use in preserving themselves,
is such, that it cannot chuse but communicate to them a continual
apprehension of some imminent danger: for they do not only watch what
they eat, but they never eat any thing which has not been first tasted by
those that dress it, and serve it up; chusing ordinarily upon a sudden,
and not bespeaking that which they like.
_Paul_ the Fourth was wont to give the greatest part of his Dinner to
those that stood by, and make them eat it in his presence; and then often
he would take some of that which they had left: So that the whole Court
was in perpetual fear, seeing the _Pope_ so timerous.
But fear is not only inseparable from them at Table, but at the Altar
too; where they never eat the consecrated Host, before they have given a
part of it to the Sacristan there present, whose care it is to provide
them, and to eat that part which he receives from the _Pope_; who having
divided it into two parts, gives him sometimes the right side, sometimes
the left, as he pleases.
The same precaution is used in the taking of the Cup or Chalice, which
the _Pope_ never tastes, till the Sacristan has drunk some of it before
him. So that it is evident, That the _Popes_ do use many more
preventions than any other Prince.
Now if it be thus with them, can they do better than to call about them
their proper Kindred, into whose hands they may commit their Persons?
Who will take a greater care of their preservation, than they who hope
for Riches and Honour to their Family? And who will take the pains to
contribute to the lasting of any Empire, but he that has the greatest
share in the enjoyments of it?
Those _Popes_ who at first seemed averse from their Relations, having in
a small time come to know the difficulty of their own preservation in the
hands of Strangers, have immediately called them to _Rome_, and thrown
themselves into their Arms, as a place of Refuge against so many who had
an interest to destroy them; and by all sorts of Favours, sought to make
it their Kindreds Interest to love and take care of them.
It may be that _Urban_ the Eighth, who lived 23 Years _Pope_, had not
attained to half that Age, if the _Barberins_ had not used all imaginable
means to prolong his life; which else would have been plotted against by
both Princes and private persons. But no body durst undertake that which
seemed impossible. And without doubt, the care they took of him, did
exceed the desire he had of living; for old age was become a burden to
him at last.
_Innocent_ the Tenth, after the Design of getting the Kingdom of _Naples_
from the _Spaniard_ was discovered, stood in perpetual fear, lest, to be
revenged, they should plot his death; which it may be they had done, if
_Donna Olympia_ had not taken the care to dress his Meat, and feed him
with her own hands: and in acknowledgment of her kindness, he would often
say to her, _Sister_, _do you take care of me_, _and I’le take care that
the Popedom shall be yours_.
_Pius_ the Third, of the Family of _Picolomini_ of _Siena_, had not died
by poyson, procured him by _Pandolfo Petruccii_ Tyrant of the said place,
if he had had some of his Relations neer him; whereupon he was forced to
trust his life in Strangers hands, and lose it miserably, before he could
see any of his Kindred about him.
But here some body will say, _That indeed it would not be amiss that the_
Pope _should resign the care of his Person to his Kindred_, _but not give
them an unlimited Power over Church and State_; _That it is fit they do
not want necessaries_, _but that he should not go about to content their
insatiability_. To this we will answer in time and Place; it is enough
for the present to have proved, That they are the most necessary
Instruments of the _Popes_ preservation. And because the obligation of
him that receives his life from another is infinite, therefore the
_Popes_ do think, that they cannot repay but by infinite Gifts and
Favours. Now we will pass to the third Reason, which is, The Reason of
State.
The State or Politick Government of the Church, is the most unfortunate
and miserable in the World; for it is neither Commonwealth nor Monarchy:
and as an ingenious Prelate said, _It is neither from God nor the Devil_.
And the causes of its Misery are divers; but particularly one is, Because
the Supreme Governour always dying without Heirs, there is no body left
to take pity of the grievances which are continually introduc’d by the
Governours of Provinces who rule as they please.