Il cardinalismo di Santa Chiesa, or, The history of the cardinals of the Roman Church from the time of their first creation, to the election of the present Pope, Clement the Ninth, with a full account of his conclave, in three parts / written in Italian by the author of the Nipotismo di Roma ; and faithfully Englished by G.H.

PART I.

BOOK II.

The Contents.

Wherein is discours'd of the place proportion'd to the Fabrick of Cardinalism. Of some particularities about the Essence of the Greek, the Roman, and the Jewish Churches. Of the obligations upon the Church of Rome to banish and persecute the Jewish Church with more severity than the Greek. Of the name of Church, and what it signifies. Of the distinctions in Rome betwixt the Catholick Church and the Roman. Of the infallibility of the Church. Of the Liberty of Conscience in their Divines. The reason why they are punish'd more strictly that offend against the Pope, than the Church. Of the coldness of the Popes in remunerating those that serve the Church, and their liberality to those that are serviceable to them. Of the true remedy to hinder the Divines from flattering the Popes. Of the Ecclesiastical charges, and by whom they are to be dispens'd. An efficacious way to prevent murmuring against the Pope. Of the way in which the Popes serv'd the Church in the primitive times, and of the honor they receiv'd by being call'd heads of the Christian Commonwealth. Of the great necessity of taking from the Popes il

motu Proprio, and of the way to effect it. Of the Election of Cardinals in the primitive times. Of the age of Poverty, and of the age of Riches. Of the submission wherewith the Popes now adayes are treated by the Cardinals. Of the great Errours into which the Church of Israel fell. Of a certain Fa∣ther that preach'd up the infallibility of the Pope. That the Church of Rome is subject to several Errors. Of a discourse betwixt a Priest and a Protestant. Of the difficulty of knowing the signs of the true Church, and that by reason of so many differences and disputes. Antiquity believ'd a true sign of the purity of the Church. Of the signs our Saviour left to distinguish the true Church from the false. Of a certain Protestant Prince that invited the Popes Nuntio to Supper in Paris. Of the great vanity in the Habits of the Cardinals, and Priests. Of a strange Sermon preach'd in the Church of Araceli in the presence of certain Cardinals. Of the answer the Catholick and Protestant give, when they are ask'd whether they shall be saved or no. Of the Confession of sins, and the manner how it is us'd in the Church by Christians. Discourses betwixt the Papist and the Protestant about the puri∣ty of the Church. How tedious afflictions are now to Christians. Of the great affluence in which the Popes and the Cardinals live. Of the quality of the sufferings of the Ecclesiasticks. Of the beggerlyness of certain poor Bi∣shops. Of a Bishop that complain'd of the great pride of the Cardinals. Of the great number of discontented Prelats in Rome, and for what they are so. Of the pernicious examples the Seculars take from the Clergy. Of the misery the Church is in. Of a Priest that desir'd to see the Riches of the Cardinals in∣creas'd. Of a Protestant that desir'd the power of working of Miracles, that he might turn water into wine. Of the Persecutions suffer'd by the Church. Of the number of Schismes, and the place where they happen'd. Of certain Schismaticks. Of Synods and Councels call'd for the suppression of Heresie that did dayly increase. Of the obligation that lies upon the Popes to acknowledge their Grandeur from the bounty of Charles the Great. Of the weight of the Ecclesiastical dignity, and of the honor. Of the difference be∣twixt Schisme and Heresie. Of the Schismes that are nourish'd in the Church by the Pastors thereof. Of the excuses the Ecclesiasticks do use to cover their faults. Of the difference betwixt the Dominicans and the Franciscans. Of the true way of converting of Hereticks. Of certain Hereticks that go to Rome to observe the conversations of the Catholicks. Of the great number of Murders committed in Rome, and of the trouble their Consciences receive thereby. Of the Divines and Confessors being call'd Domestick Enemies of the Church. Of the carelessness of the Bishops in making the Fryars Con∣fessors. Of a penance given by a Fryar to a Merchant. Of a Jesuits answer to a young man that had confess'd himself to him. Of the example of Judas perverted by the Ecclesiasticks to their own advantage. Of the Aristocrasie of the Church. Of the Evils of the Clergy compar'd to a Wart, which in∣creases the more, the more it is cut. Of the maxime among the Italians in disposing of their Children, and of their sending the most dissolute of them to the Cloysters. Of the orders of Religious that regard not quality, but quan∣tity in their Convents. Of the Picture of Saint Francis with a Church up∣on his shoulders, and the reason. Of a Vision Saint Francis is reported to have seen, very prejudicial to the Cardinals. Of the great honor they attri∣bute

to Saint Francis Saverius. Of the great number of persons he is said to have Baptiz'd with his own hands. That the Church ought to be sustein'd by the Zeal and good Government of the Cardinals and the Pope. Of the Liber∣ty that is given to the Jesuits to inrich themselves. Of Saint Francis Save∣rius that is believ'd to have gone to the Indies to bring the Indies back to the Jesuits. Of a Jew that was Baptiz'd in Rome. Of the way how Saints are to be Reverenc'd. Of the Scandals committed in the Church by the Fry∣ars, being so numerous; and many other particulars.

THE Critiques of this Age being numerous, and most Writers under the Tyranny of their censures, I thought it but prudence to look about me, and for the security of this Fabrick, against such Storms, to choose a place for its foundation, as solid and suitable to the Nature of Cardinalism as was possible; for Cardinalism receiving its form and essence from the Power of the Pope, and the Grandeur of the Church (of which the Cardinals call themselves Princes (I thought it methodical to begin first with the Papal Power, and after that, to make some reflection upon the Nature and Grandeur of the Church. For as the quality of water is not to be known, but by discovery of the Fountain, so the true medium, and end of a thing, is not to be found, without some notion of the Principle. To me therefore it seems not improper to distinguish, not only the good Church from the false, but also the number of the Churches, which almost confound the good people of Christendom.

Though there have been some Popes that have scarce known the nature of their own Church, yet there are others, or (more properly) their Theologists for them, that give us an accompt of three, viz. the Jewish, the Greek, and the Roman. The Jewish being permitted in most Ecclesiastick States to have their Temples and Synagogues open in the face of the strictest Christians. But the consequence of this liberty is not fore∣seen.

The Jewish Church is dispers'd here and there thorough the whole Universe, and in Italy, is much more numerous than the Greek, though in other places the Greek has whole Provinces to its self: whereas the Jews are only permitted in some Cities only with free exercise of their Religion, as in Rome where they have their Rabines that preach to them, and many Christians to hear them, whose curiosity swayes more with them, than the express prohibition of the Inquisition.

The Greek Church, on the other side, which is the elder Sister of the Roman, lyes weeping like a deflower'd Virgin, and afflicted like a disconsolate Widdow, to see her Birth-right, without knowing how, ravish'd from her by force, and that by her too, the foundation of whose present greatness she had lay'd: but by this, it is easily distin∣guish'd, which is the true Jacob, and which the counterfeit Esau.

These two Churches, the Greek, and the Jewish, that had formerly flourish'd so much, are now to their no small sorrow, become Slaves to the Roman: for she having perver∣ted the natural course, ha's made her self first, that was last, and usurp'd a Soveraignty and Dominion over the rest, and has so well managed her affairs, that she has secluded the other two, who very hungry and distress'd, would fain be sucking of that Milk, which she unnaturally has ingross'd to her self.

'Tis against all Moral reason, all Order Ecclesiastick, all Humane and Divine Rules, that the Jewish Church should be permitted by the Roman, and the Greek Church per∣secuted: and the reasons are clear; in the Greek Church Christianity is profess'd, the Rules and Praecepts of the Gospel observ'd, the Mass celebrated, and (except some Ce∣remonies rejected as innovations by that Church) they conform in all things to the Pri∣mitive Practice both in the Eastern Church, and even that of Rome, where Christianity was at first in its greatest Purity, and would doubtless be again, had not the Corruption of the times brought a scandal upon it, even amongst Christians themselves: I call it mo∣destly

the corruption of the times, though I am sensible, the introduction of so many idle and Superfluous▪ Ceremonies into the Church, has been an occasion of corrupting the times, and with them, Christianity it self.

The Jewish Church, as I have said, being a profess'd Enemy to Christ, Preaching and Blaspheming in their Synagogues against the Crucify'd Redeemer, and by their false Doctrine, debauching and perverting poor Christians from their Faith, ought in all equi∣ty to be banish'd from the Roman, for their perverseness or ignorance (be it which you will) being invincible. They are not to be satisfy'd of the coming of our Saviour, or the redemption of the World, the only point and ground of our Salvation, and there∣fore unfit not only for Protection at Rome, but for any Conversation in Christendom: it being nothing else, but to make a mixture of Gold and Durt, Glory and Blame, Praise and Blasphemy.

The Christian Policy indeed (and I wish I could say, Humane also) of the Spaniards, is to be commended: in their Dominions, they will not allow any Religion, but the Ca∣tholick: it is a Principle with them, in a State should be but unus Dominus & una Fides, which is the reason that the Spaniards are not troubled with those Schisms and Factions in their Church, as they are in other States, to the confusion of the greatest Doctors, who are able to distinguish betwixt good and evil, much more of the poor ignorant peo∣ple, who are guided only by the outward appearances which they see in others.

But because the Interests of Religion are oftentimes overpower'd in the minds of men, by sensual passions, and worldly interests, which should rather be subdu'd by them; hence things are brought to a contrary posture, and the Jews have greater liberty than the Greeks, not in Italy only, but in Rome it self, the Popes carrying a stricter eye over the Actions and Ceremonies of the Greek Church, than over the pernicious Doctrines of the Hebrews. For the Jews being of a perverse and refractory humour, in matters of Religion, are in Humane things so complacent and flexible, that by their Tributes and Insinuations, they have so wrought themselves into the conversation of the Christians, that they are treated by them as the nearest of their Kindred and Friends.

And I could wish that this were the worst, but such is the force and incantation of their money, that the very Popes have been perswaded, not only to give them Protecti∣on in the Dominions of the Church, but to suffer them to erect their Temples and Al∣tars, to Preach, to Celebrate their Paschal with all possible Solemnity, and to hold their Synagogues in all places: whereas the Grecians wanting that Subtlety and Compliance, and not thinking it just to pay Tribute where they are Strangers, (though in other pla∣ces they have whole Provinces, enough to evince the antiquity of their Rights, which are in many things inconformable with the Roman) they are forc'd to be contented with the exercise of some small pittance of their Ceremonies, though under the eye of the Bi∣shop of Rome.

But before we proceed any farther, in the particularities of the Church of Rome, from whence our Cardinalisme deduces its original, to satisfie the curiosity of the Reader, and to facilitate his understanding, it is fit to consider the Universality of the Church, which is particular in the Universal, although universal and particular too, as the Ecclesiasticks believe.

The word Church (as it has been declar'd by several Learned men, and ought to be acknowledg'd by all Christians) signifies nothing but an Assembly of many persons; and the Scripture uses it in four principal senses.

In the first, it signifies only the Elect, and those Blessed Souls that are separated from the Corruption of the world, and taken into the fruition of Eternal happiness, to wit the Glorify'd Saints, or the Church Triumphant (which is so much talk'd of in the world, and so much aspir'd to by the Righteous.)

Secondly, it denotes in general the Universal visible Church, comprehending Pro∣testants (though the Pope calls them Hereticks) as well as the Catholicks; and of this Church St. Paul speaks, when he writes to Timothy, that in a great City there are not only vessels of Gold and of Silver, but of Wood also, and of Earth; by this Rhetorical and Figurative way of speaking, insinuating, that the Church is compos'd of bad, as well as good, of those predestinated to Damnation, as those decreed to be Saved. Yet so it is,

with the Roman Divines (as if they know not what St. Paul had writ, or pretended to know more) will admit into the Pale of their Church (which ought to be Universal) only such particulars as can truckle and condescend to the Kissing of the Priests Hand, and the Popes Toe.

Thirdly, it signifies the Assembly and Congregation of the Pastors, and principal Go∣vernours of Christs Flock, and in this acceptation, it was our Saviour speaking of Bro∣therly correction, admonishes, that if the party offending be pertinacious in his fault, and worthy of reprehension, the party offended should apply himself for reparation to the Church. From whence it is plain, that our Saviour intended the Congregations and Synods of Bishops, and other Rulers in the Church, whose office it is to inspect the affairs thereof, and negotiate for its benefit and accommodation. Though some there are, that believe Christ meant by the Word; a Compleat and Universal Assembly of the Godly, which in my judgement is improbable, because the Gospel (our principal light) declares expresly, that the power of Correction was in the Rulers only, and not in them.

By the fourth and last signification of the word Church, every particular Congregati∣on of Christians is intended; which though it seem in appearance to be separated, yet it is indeed a Member joyn'd and fasten'd by an indivisible knot to the intire and universal body of the visible Church. And in the Infancy of Christianity, when the Apostles writ their Epistles to Corinth, Ephesus, and Rome, those Churches were such. And I suppose our Saviour intended no otherwise in those words, Where two or three are met together in my name. I will be in the midst of them. And indeed, when two or three are met toge∣ther, either in the Church, in Prison, in the Streets, or elsewhere, if it be to read the Scriptures, to send up their Prayers to Heaven, or for any other action of devotion, whether Protestant or Papist, they are in my judgement a Church, and Christ is in the midst of them: for it is not the number of persons, but the intention of their meeting, which denominates them a Church. Otherwise an Assembly of Gamesters would have as much right to that honourable appellation as they.

But there is one thing very necessary to be determined; the Romans, or the Churchmen of Rome, are accustom'd to call their Church, sometimes the Roman, and othertimes the Catholick Church, the greatest part of them being unable to show any reason at all for this distinction. Now the word Catholick importing universal, and Roman on the other side particular, it cannot be Catholick and Roman too; for if 'tis Roman, then 'tis par∣ticular, and if so, then not Catholick. To take away this Confusion therefore, and bring things to a consistence, one of the two names is to be laid aside, and the other re∣tain'd; and in my judgement, that of Universal Church will be best to be kept, and that of Roman left.

The Roman Divines, are so troubled and perplex'd to find some new argument for proving the Popes Infallibility (which I have sufficiently discours'd in my first book) and have so twisted and intangled themselves in that opinion, that they have no time to consider, whether the Church it self be Infallible or not, which would be a great ease to the scruples of the Faithfull.

If the Church were deriv'd from the Pope, it might with great reason be question'd whether the Pope be Infallible; but since the Pope hath his being and existence from the Church, the question must be concerning the Infallibility of the Church.

There is a saying, so common amongst Christians, that it has past into a Proverb, I know not upon what reason: If a person at any time be of a lame Conscience, and in∣clin'd to some false belief, the common saying is▪ that he has the Conscience of a Divine, as if Divines had no Consciences at all: which I fear is too true, for they write as they think good, and teach what they please, but believe not themselves what they write or teach. And if there were not this latitude amongst them, 'tis not probable they would assert the Pope to be the Churches Elder Brother▪ and in respect of his primogeniture▪ to be the more venerable. A Prodigy I could not have believ'd, had I not known it by ex∣perience; for the irreverences committed against the Church, being punish'd with some ordinary Correction, and those against the Pope with death, it is plain his Authority is the greater, and he has been no ill husband of his Prerogative.

But this opinion is not only ridiculous (as several other of their tenents are) but so weak and unstable, that it threatens the whole Fabrick with destruction; true it is, they do fortifie themselves very much with that expression, which our Saviour us'd to Saint Peter, Thou art Peter, and upon this Rock will I build my Church. From whence, they argue that the Church being built upon St. Peter, St. Peter (as its foundation) sup∣ported the Church, inferring, and upon pain of sinning mortally, injoyning the people to believe, that Christ by that expression had pronounc'd the Pope chief Shepherd of his Flock, and absolute Bishop of all Christian people; that from that time he began to build up his Church upon the Shoulders of St. Peter, and he might lawfully claim his prerogative; as if the rest of the Apostles had been laid aside, and had not unanimously cooperated to the common good.

That St. Peter was the foundation of the Church, I can easily grant, nor do I think there is any will deny it, provided the same prerogative be allowed to the rest of the A∣postles (who were comprehended also in that expression) and to those other Pastors and Rulers that succeeded, and are still subservient in the Church. And to this our Savi∣our alludes, when he says, if the Shepherd be smitten, the Flock is dispers'd, intimating, that the care of the Church lyes upon the Ministers, without which, they would be but like a Flock without any body to look to them▪

But that the Pope should usurp to himself the Primogeniture, and instead of raising the Church upon himself, abase it: destroying the Apostolical manner of proceeding, and making for himself a particular Apostleship; and asserting the Church to be made for him, not he for the Church, is a subject worthy the consideration of all Christians, because it gives occasion of so many Scruples and Schisms.

What should be the reason, that the Roman Divines find it much easier to prove the Popes infallibility, than the Churches, I cannot imagine, unless, that observing the difficulty of finding arguments for either, and yet being oblig'd to write something of Ecclesiastical matters, they choose rather to indulge that vanity in the Pope who is able to reward them, than to speak any thing of the Churches infallibility, which would conduce so much to the ed〈…〉〈…〉 of the Faithfull who are ignorant of the matter.

Now every good office requiring a reward, and every reward a publique acknow∣ledgement; the Divines therefore taking notice with what slowness and difficulty those that promote the interest of the Church (though with never so much zeal) are advanc'd, and on the other side, how free and prodigal the Popes are in their remunerations to such as drive on their designs; hence they choose not the Churches side which is poor, but the Popes who is rich, and hath the disposing of all Bishopricks, Abbeys, and Cardinal∣ships in his power.

I am of opinion, (and I think no body but some Sycophant Friar will deny it) that if the Election into Ecclesiastical preferments depended upon the universal body of the Church, or else upon each particular Member of it; for example, the dignity of a Cardinal upon the Consistory of Cardinals, the Office of Bishops upon the Synod of Bi∣shops, and so thorough all Offices, and that with the order of the same secret votes, as is us'd in the Senate at Venice, I am confident there would be few Divines found, (even of those that now with so much vehemence exalt him) that would flatter the Pope, but apply themselves intirely to the service of the Church.

And unless the antient zeal for Religion (which at present is not to be found in the breast of a Cardinal) do revive; or Secular Princes do suddenly apply themselves to the finding out a remedy; it is most certain, things can never proceed, but with great scandal to the Church, not only amongst Hereticks, who are alwayes prying and ob∣serving the actions of the Catholicks, but of the Heathens also, who as yet have but lit∣tle knowledge of the Roman transactions.

Were the tongues of people restrain'd, were all innovations exploded, and things ho∣nestly restor'd to the Primitive way; that fugitive Flock that is dispers'd at present in the Wilderness of Heresie, would return to its Fold; Schismatical controversies would cease, the differences betwixt Christian Princes would be compos'd, and their united forces be directed against the Turk: In short, were that absolute and despotical power in the Pope restrain'd, or taken away, or at least, the right of Election (which for five

ages was observ'd constantly in the Church) restor'd to the Congregations, Synods, and Consistories, Christianity would be advanc'd, Heresie depress'd, and things reduc'd again to that Primitive Sanctity, when every mans whole business was the salvation of his Soul.

In the Primitive Church, the Popes (as may be seen in their lives) did not intermed∣dle or pry into any bodies actions, but for the advantage of the Church, that the Bi∣shops might be holy in their conversations, as their function was holy, and the Sacra∣ments administred with decency.

In those dayes, the Bishops made the Election to vacant Bishopricks, and by degrees came in Cardinals, who also had the creation of Cardinals. There was no discourse then, but of the miraculous Sanctity of the Popes. No importunity of their Kindred, pressing, and soliciting them, to turn out such a good man, and advance a much wickeder to his place.

It was then the Glory of the Pope to be call'd the head of the Christian Common∣wealth, and indeed the Counsels, Consistories, and Synods, having the Election of all Officers, and the disposal of all Dignities, it was no other but a Commonwealth; but how the present Writers in their Volumes can call Christendom a Republick, I cannot understand, whilst it is enslay'd to his Holiness, and under the Tyranny of his Arms, Excommunications, and Inquisitions, and forc'd by the irrational opinions of Priests, to an adoration of the Pope in Rome, as if he were a God in Heaven.

It were much to be desir'd, and would be much to the advantage of the Church, if that motu proprio, or Arbitrary power of the Pope were taken away, Christendome re∣duc'd again to a Republique, and the Church set once more at Liberty. I mean, if the Election of Cardinals were performed as secretly as possible in the Consistory, by the Cardinals themselves, and so that of Bishops by a Provincial Synod to be call'd upon the death or translation of any of them, or (if that should be too expensive) by the Con∣sistory of Cardinals, and not left to the single disposition of the Pope, who regards no∣thing but the interest and satisfaction of his Family.

When Judas his place amongst the Apostles became void, St. Peter (from whom the Popes derive the power of the Keys) proceeded not to the nomination of another him∣self, or declar'd his Successor without more adoe, but he call'd the Colledge of Apo∣stles together, by whose Lots St. Mathew was chosen to succeed him, without any mention of St. Peter, or of any bodyes Preceedency there. The Apostles were all first, and all last, without any difference of priority. But this Chapter is left out of their Bi∣bles, they will read nothing but for their own advantage.

And this is manifest, because when a Cardinal dyes, the Pope calls not the Colledge of Cardinals together, to create a Successor, but in spight of the example of the Apo∣stles, in spight of all Justice and Equity, he chooses one himself, and declares him Car∣dinal, usurping in this manner the right of the Cardinals, who are Successors to the Apo∣stles also, and to whom that right of Election doth belong.

This inconvenience seems at first sight very hard to be remedyed, but upon serious con∣sideration it will be easie. For in the vacancy of the Chair, when they are Absolute and Supream, when the Church is a kind of Republick, and all the Jurisdiction is in their hands, what should hinder them (if they had any regard to their lawfull and just Privi∣leges) from resuming that power which they have been robb'd of, and constraining his Holiness to confirm it.

Would the Cardinals but once undertake this, those Princes that have any zeal for the liberty of the Church, would not fail to undertake it too, and second them with Arms upon occasion, as the Emperours both of the East and West have formerly done; then they might new model the Laws, settle the preceedency of the Synods and Consistories before the Pope, as it was in the Primitive dayes, renounce the Popes Decrees, and esta∣blish their own, declare him as an Apostle indeed amongst the rest of the Apostles, but not as a God, and in short, clip the wings of his Authority, so as to leave him Head only of a Commonwealth.

Nor indeed, were this well executed, would the Popes have any reason to complain, for what can they pretend, but that they be allow'd as much Authority as St. Peter had,

and why should not the Cardinals have as much as the rest of the Apostles, whose true Heirs they are; if the Pope therefore be as St. Peter, why should not they be as the rest of the Apostles.

I have said before, that to fill up the vacancy that was made by the Treason of Judas, St. Peter did not by his Papal Authority make Election of another, but by the Prayers and Assembly of the rest of the Apostles, who were as it were the Pilots and Steers∣men in the Ship of the Church.

Moreover Christ being dead, St. Peter could not hope for any greater Authority than he had left him in these words, What thou bindest on Earth, shall be bound in Heaven, so as from that time he had power to exercise his authority, which (say they) was to preside in Elections, to command in their Assemblies, and to exercise over the Apostles, the same authority which the Popes do now over the Cardinals.

But in those dayes things were well manag'd, however they go now. Then the Church was truly Apostolical, and obedient exactly to the Laws of the Apostles, now it is Roman, and conformable only to the Interest or Capriccio of the Pope. St. Peter then had no money to distribute, nor no offices to bestow, and therefore there were no books, nor no Authors to be found that flatter'd him, or attributed more to him, than Christ had given him; now they are so rich, and have so many preferments to bestow, that they can debauch their Divines, and make them write as they please. In that age there was nothing but poverty and piety; in this, there is nothing but craftiness and wealth; then there was nothing but Christ in the thoughts of St. Peter, and the Apostles, and now in the Popes minds, there is nothing but their Nephews.

It is not to be found in any place of the Scripture, that St. Peter commanded the rest of the Apostles, or that they acknowledg'd him head of the Church, or Superior to themselves. Whereas on the contrary, 'tis to be seen in the Acts of the Apostles, that Peter was sent by the rest of the Apostles, in the company of St. John, to preach the Gospel in Samaria, and St. Paul not only writes, that he was not esteem'd inferiour to the best of the Apostles, but he went up and down ordering all things as he thought ne∣cessary for the advantage of the Church, without communicating any thing with St. Pe∣ter of what he judg'd convenient to do.

Things being so, upon what grounds is it that the Popes keep the Cardinals at that distance? Christ recommended his Church to the Apostles in general, without any ex∣ception, as appears by those words in St. John, As my Father sent me, so have I also sent you; and whose sins soever you pardon, shall be pardon'd; and again in St. Mathew, Be not in any case called Masters, because there is one that is your Master, but be as if you were all Brothers. Can any thing be more clear? can any thing be of greater proof?

When Christ spake these words to his Apostles, St. Peter was present, and therefore like, but not Superiour to the rest. So as, what authority is that the present Divines give to St. Peter over the Apostles, and by consequence to the Popes over the Cardinals? In my judgement, both sides are too blame, the Popes to usurp, and exalt themselves so much, and the Cardinals to prostitute and debase themselves. These are the errours that occasion, if not the greatest part of our Heresies, at least the most stubborn and perverse part of them, it being most certain, that a great part of their Passion and Acrimony against the Church would be taken away, could they but see things honestly administred by an equal concurrence both in Cardinals and Pope.

But to return from this point (from which also we have in some measure been forc'd to digress) I will speak now of the infallibility of the Church. Let us first examine if there be, or ever was, such a Church in the world, to whom God had vouchsaf'd out of his profound Counsels to bestow any such privilege.

There is no need of studying or using any long and elaborate arguments, to prove that all Churches whatsoever have been subject to Errour, dayly experience presenting us with continnal examples, that they have fallen into errour, as great as can be imagin'd by man.

The Jewish Church, that flourish'd so long under their Patriarchs and Prophets, that before the coming of our Saviour had the honour to be call'd the only visible Church of God, though it was govern'd by pious and experienc'd Pastors, Err notwithstanding,

and was most miserably involv'd in the puddle of Idolatry, so as we read in the Chreni∣cles, That for many days together, the Israelites had neither God, nor Law, nor Priest, amongst them all to direct them. And the Prophet Esau with Tears in his Eyes, and Sor∣row in his Heart, complains, That all their Governors were blind: And the Prophet Ezechiel tells us, that this Idolatry over-spread the Church, as well in Egypt as in Israel.

But we need not trouble our brains for an instance of their erring, the Golden Calf the people made to themselves, and worshipp'd as a God, in spight of Aaron and Moses, (who went up into the Mount to receive the Tables of the Law) is too sad an evi∣dence.

Jeremiah complains with great anguish of the miseries of Juda, that was fallen into that profound and bottomless impiety, it was a question whether there were more Cities or Idols in her Dominions. And at the time of our Saviours coming into the world, he found the Church infected with an infinite number of Heresies and Innovations, intro∣duc'd by the false Doctrines disseminated by those very Scribes and Pharisees that go∣vern'd it.

Let the Scriptures be look'd over never so seriously, let the Ecclesiastical Histories be examin'd never so strictly, I am sure there is not any particular Church to be found, since the time of the Apostles, that retains its proper and Primitive Purity, and has not devia∣ted by some corruption or other from its first method and form. So as St. Paul had very good reason, in the beginning of his Epistle to the Romans, to exhort them to have a care they did not wander from the truth.

The Church of Rome (notwithstanding all this) believes her self infallible; or at least some Divines would perswade her so. In Genoa, there was a Priest called Father Zachary, as I remember, (I am sure he was a Dominican) that Preach'd upon that Subject; he was a great Orator, and had a vast memory, he us'd all the arguments were possible to prove it, and amongst the rest, this one in St. Mathew, And the Gates of Hell shall not prevail against it, which he urg'd with that vehemence, that he de∣clar'd, that as often, and every time the Church did err, so often should Christ himself break his promise with the Church.

The Father being himself both Opponent and Respondent, there was no answer given to that position; yet it may be very well alleadg▪d, that Christ in those words spake not of any particular Church, but only of the Church of his Elect; and therefore, assures us also in other places, that all the Machinations, Persecutions, and Conspiracres, of the three implacable Enemies of mankind united, shall not be able to extinguish and irradi∣cate that Church, because Gods Foundations are firm and unmoveable, and he knows who are his own. As it is in the Apostle to Timothy, to which may be added those words of our Saviour, The Heaven and the Earth shall pass away, but my Word shall not fail; intending thereby, the Church where the word of God is preach'd. And if it happens at any time that any particular Church deviates from the right way, which is the way of truth, the only foundation of the Church, and upon which our Salvation is built, God of his mer∣cy will raise up another to convince that of the errour it is fallen into.

Amongst all the Churches, since the beginning of the world, there has not been found that unconstancy and confusion as in the Church of Rome; so many Anti-Popes, Schisms, Heresies, Controversies, Confusions, Suspensions, Persecutions, so many false Opinions, Scandals, Tyrannies, and Intestine Quarrels, as there.

Several times have they been known to adore two Popes, in the same Province, at once, at another time three, of several Nations; the very Colledge of Cardinals being divided, some of them favouring one side, some another, and some of them believing, neither of them lawfull. This I am sure, that at the Election of one Pope, there grew such Schism in the Church, the people were in great perplexity and confusion, and not knowing, by reason of the difference amongst the Cardinals, which was the true Christian Church they were to follow, they remain'd, not only months, but years, in that irre∣solution, as if they had belong'd neither to God nor the Devil.

Is it not too true? Their Ecclesiasticks themselves, do not only dispute in their Councels, but fall out and quarrel with that vehemence and passion, they will sooner leave the Coun∣cel,

than their Opinions, so pertinaciously proud are they of any thing that is their own, though with the greatest scandal to the people, who in that uncertainty of the truth, for∣sake not only their fiery and unreasonable Opinions, but their Religion it self. But what shall I say? Are there not Bishops that Preach false Doctrine in their Diocess, chaulking out Rules of living to the people, contrary to the meaning of the Gospel, and what is taught in Rome? And have there not been Popes that have been disclaimed by their Clergy?

From hence it may be easily concluded, that their Opinion that hold the Church in∣fallible, is false and erroneous, and if the Church be fallible, much more the Pope, who, though Governour of the Church, founded by our Saviour, and propagated by the Apo∣stles thorough the whole world in great Sanctity and Holiness, yet with a possibility of falling, otherwise, forasmuch as the Church consists of men only, it would have been necessary to have Sanctify'd them all both Ecclesiastick and Secular.

In Rome they speak with great Reverence of the Councel of Trent, the Divines and Preachers crying it up as a thing absolutely infallible. Yet the Pope makes no bones to break and violate the Decrees establish'd by so many venerable men, and the unanimous consent of all the Churches in Christendom, dispensing with things at his own pleasure.

It is not many years since, I obtain'd a dispensation for a friend of mine, in a thing forbidden expresly in two Sessions of that Councel, and all for the sum of ten Crowns, and some little bribe by the bye to a Clark in the Registers Office, a friend in Court be∣ing as necessary in Rome, as a penny in a mans purse.

Those the Church of Rome call Hereticks, cannot hear with patience, that the Pope alone should have authority to defeat and invalidate in a moment, what a General Assembly of the Church has been so many years about. A certain Priest discoursing one day with a Protestant of France, with design to draw him over to the Church of Rome, he thought he had brought him into a very hopefull way, when the Protestant had told him that all the Protestants in France would submit themselves to the Pope, if the Pope would submit himself to the Councels; to which the Priest reply'd, it will be necessary then a Councel be call'd, and such rules establish'd by common consent, as shall be thought necessary for the Government of the Church; to which the Protestant reply'd a little fiercely, How a Devil will the Pope observe the Decrees of a Councel, that cannot be kept from violating the Praecepts of the Gospel, but if you will undertake to bring the Pope to a submission to them, I do not question to convert all of my Religion to the Pope, for to tell you the truth Sir, I hold one as feasible as the other.

At first sight indeed it appears something probable, that though a particular Church may err, yet in respect that Christ has promised where two or three are met together in his name, he will be in the midst of them, and that in this case there are not only two or three, but two or three hundred, and those, choice men and select for their Piety and Learning; it seems not impossible, I say, but a Congregation Consistory, or Councel, compos'd of the chief Heads and Governours of all the Churches in general, may be in∣fallible.

Were there a Councel call'd in the name of Christ only, and for the real interest of the Church, and did it consist of such Members, and no other, as had their eyes fix'd wholly upon Heaven, I could almost acknowledge that Councel infallible; but we know very well, and our constant experience confirms it, that passion, blood-thirstiness, inte∣rest, ambition, desire of dignity, capriciousness in the Prelats, Bishops, Cardinals, and Popes, are the principal things that sway in Councels, so as it is manifest, Christ is not in their hearts, and where he is not to direct them, there can be no infallibility.

The Church of Israel was reputed even to the death of our Saviour, a good and a ho∣ly Church, for which reason Christ himself convers'd often with the Scribes and Phari∣sees, rebuking such as profan'd their Temples with their buying and selling, not with words only, but blows, declaiming against them, that they had made his Fathers house a Den of Thieves. His heart not being able to endure that they should use that place as a Market, where the Jews met dayly to sing praises to their God.

The Scribes and Pharisees of the Jewish Church (when there was any tumult or di∣vision amongst the people, about the works our Saviour had wrought, some believing

them miraculous, and others not) they met in Councel with the Principal Rulers and Go∣vernours, and having debated upon all the works he had wrought in Judea, after long argu∣mentation and dispute, they concluded, and condemned him as a Seducer, and a Blasphemer, and that was the result of that Councel of the Jews.

Many Councels there have been in the Christian Church, that have not only err'd, but undone and revoak'd what another had Decreed, so as several of them have been declar'd Null, though the Church had made use of their Statutes many years, as in the late Councel of Trent there were four others condemn'd, so as the Councel of the Apostles was the only infallible Councel that ever was in the Church, and that because it was ma∣nag'd and directed immediately by the Holy Ghost according to Christ's promise, as is recorded in the Gospel of St. John.

But here is one question will arise, the solution of which, would be a great satisfaction to the Reader, and that is, whether Anabaptists, and others that have their several Re∣ligions and Sects apart, may in reason challenge the honourable Title of a Church, some of them conforming themselves to the documents of the Scripture, and drawing the rules of their conversations from thence, others (and the more wicked) spinning out their own methods and ordinances out of their own fancies, and yet not very dissimular to the direction of the Gospel, it being as it were proper to mankind to guild and colour over evil with pretences of good.

Many there are, that believe that our Saviour in those words, In my Fathers House are many Mansions, intended to comprehend all the Church Militant, and that he did not mean it as a figure only of the Celestial Beatitude; for which cause, he drove the Buy∣ers and Sellers, as I have said before, out of the Temple, calling it his Fathers house, because in that, the Jews celebrated all their Holy and Divine Functions that were ne∣cessary to give the form to a true Church Militant.

If it be so, it must needs be acknowledg'd there is but one true Church that can be call'd justly the house of God, though there may be several Chambers and Mansions divided from one another, that may pass under that name.

The Church of Rome refuses to give the Title of Church to any but it self, as if there was no Church in being but that, cousening and deluding its self in the very Title they assume, for by calling themselves the Church of Rome, they do tacitely suppose there is some other Church, that is not of Rome.

It is certain, and beyond all dispute, that all the Councels and Assemblies of Hereticks may be call'd Churches, but with the distinctions of corrupt and incorrupt, of sound and unsound, of polluted and pure; for a man, though afflicted with never so many diseases, back and blew with never so many stripes, eaten up as it were with worms and putri∣faction, ceases not notwithstanding to remain a man, till the Soul be separated from his Body, though otherwise he may have lost something of his shape.

In like manner, the Title Cof hurch, cannot without violence or ignorance in Reli∣gion, be taken from those Churches, who are stragled out of the right way, and will not be subjected to their true Mother. Lucifers Pride was such, it tumbled him down headlong from Heaven into Hell, yet he retains the Title of Angel, with this difference only, that he was then call'd an Angel of Light, but now of Darkness. The Church of Israel, though over-whelm'd most miserably in Idolatry, had the Title of Church con∣tinued to them still by the Prophets themselves, but with the distinction of Good and Holy then, of Wicked and Idolatrous after. So as it ought to be sufficient for the Churchmen of Rome to allow them to be Churches, though they think them deprav'd▪ and though it be not impossible that those Churches they think so, may be most holy and sound.

The matters of Religion appear so ordinary and low, the simplest Ideot thinks him∣self a Master in them, whereas indeed they are so deep and profound, they are enough almost to break the brain, as well as the sleep of the poor Christian, that confounded with this scruple, and that dispute, is oftentimes forc'd to go on in his ignorance, and precipitates himself into obscurities, by the very means he was searching after light.

Every one believes his own Religion the best, and that he is predestinated to be saved, but his Neighbour to be damned. If you enquire of a Roman Catholick, he will assure

you with plenty of asseverations, that there is no Salvation out of that Pale. Ask a Lu∣theran of his, and he will tell you, the true way to Heaven is his way. And so the Cal∣venist, with great Learning, and no few Texts of Scripture, will perswade you his Doctrine comes nearest the Apostles.

A certain Friend of mine, whose head is full of those niceties in Religion, being in a merry humour told me one day, if he might have his wish, he would wish himself in Paradice for one day, and in Hell for a moneth: I enquir'd of him the reason why his stay in Paradice should be so short; he reply'd, That he would fain be satisfy'd which Religion sent most souls to Heaven, and which most to Hell; that in Paradice he knew there were no throngs, and therefore he could dispatch there in a day; but that Hell was better planted, and would require a longer visit. I ask'd him why he would prophane his own Religion with such discourse; he answer'd, Dear Friend, to tell you the truth I am of opinion, that here below it is impossible to be satisfy'd who shall be saved, and who not; be∣cause for ought we know, they that appear most beautifull in this world, may be most de∣form'd in the next; and though we look upon blackness here as a defect, yet there as amongst the Moors it may be counted a perfection.

He stopt there, and I made some reflections by the bye upon his railery; yet certainly that providence that governs the World, has reserv'd the knowledge of Salvation and Damnation as a secret to himself, to prevent those censures that are yet too frequent among Christians; some condemning this man, some saving of that, as if either of them were in the power of Man.

I am of opinion, (by the leave of the Divines both Protestant and Papist)▪ that as to their Fundamentals all Religions are good; yet withall, I believe there is none of them without their defects and corruptions: The Catholick holds the Protestant Church for a Compendium of Hell; but for what reason? marry they cannot tell; and it is best of all that they cannot. But what follows? when any of those that are so much possess'd against it by the violence of their Preachers, (who cry out against them in their Pulpits, as if they had Horns upon their heads like the Devil) have occasion to travel and con∣verse amongst them, they are amaz'd and confounded to see there is no such things amongst them, that their practices are honest, their preaching against vice, the Psalms of David their musick; that for the better instruction of the people, they read the Scrip∣tures in their own tongue, and that swearing and blasphemy is punish'd severely.

And this is that Church the Catholick calls the Epitome of Hell, and the wickedest Society amongst men. I will not say notwithstanding, but amongst them also there are some dissolute and prophane; it is enough that as to the Essence of their Church, and their Divine Service, they are assured that the Catholicks themselves, nay those very Priests that kindle and foment the differences betwixt them, cannot but commend them when they see them.

The Protestant on the other side speaks against the Catholick, with as much passion and zeal as against the Jews. Though indeed for the most part, their indignation is ra∣ther directed against the Pope, than the Church, as believing him the occasion of all their corruption: But be it how it will, they also are to blame when they censure the Catho∣lick, without distinction made betwixt the Church and the Pope.

The Church of Rome in respect of its original was good and holy, and therefore with good reason St. Paul directed his first Epistle to the Romans.

The iniquity that is crept into it, proceeds from the corruption of those that have pol∣luted it. Under ashes that seem extinct, there many times lies fire conceal'd; the out∣ward appearance does not destroy the inward excellence. A Vizard may give a man the similitude of a Beast, but not the nature. Let the disguise of sin (which is that which makes Lucifer painted so deform'd) be taken away, and he will again become an Angel of Light.

If those abuses that are daily introduc'd into the Church of Rome, sometimes by the Capriccio of the Pope, sometimes by the fallacy of the Priest, were but taken away, let the Adversary say what he pleases, I do not doubt but all the rest would be well. For my part I am of opinion, and will declare it, (let both Papist and Protestant take it never so ill) that there is Salvation to be found in any Christian Church whatsoever, pro∣vided

they live piously, according to the natural precepts of our consciences, and the ex∣press directions in the Old and New Testament. And on the other side, I believe as con∣fidently there is no Church but one may be damn'd in, if we suffer the contrary corrup∣tion to prevail▪ And this I write as an Historian, and not a Divine.

About the beginning of May 1667. there was a Priest of the Countrey of the Grisons passing by this City, was very curious to know the state of the Protestants, en∣quiring of this man, and of that; and now and then having no capacity for greater, he would fall into some little arguments or disputes about it. A certain Advocate of Cri∣mona, a learned and exemplary man, to whom also he was recommended, gave him satis∣faction immediately in all his scruples, whether of curiosity or conscience; and indeed he could not have had better satisfaction from any body.

From general and more common discourse, they came by degrees into some little dis∣pute, and after that into familiar. The Priest at last having his curiosity inflamed by the readiness of the Advocate, desir'd he would tell him what number he thought the Pro∣testants might be: The Advocate reply'd, that was impossible; but if one might judge by the Provinces and Dominions they were possess'd of, they could not be less than forty Millions.

The Priest was amaz'd to hear them so numerous, for being not over-well skill'd in matters of Religion, no wonder if he could not see very far into business of State. However he return'd this answer to the Advocate, to his great satisfaction; Sir, the multitude of Protestants as you call them, and of Hereticks as we, proceeds not so much from any excellence in the Orders of their Church, as from the defect and iniquity in the Gover∣nours of ours, which is commonly too great; And the Protestants beholding the luxury and dissoluteness of our Prelates, but taking no notice of those blessed consequences that would follow, were it govern'd according to those Holy Rules that were given at its first institution, do upon this score grow numerous daily. Whereas if our Cardinals, Bishops, and Religious men, would like the Apostles, as much as in them lay, observe the Commandments of God, the number of Catholicks would quickly encrease, and the number of Protestants decline.

I was present at this time, and surpriz'd to hear the Priest discourse in that manner; however his words (though spoke with some kind of hast and immaturity) gave me occasion to reflect upon these conferences and arguments, that happen'd daily betwixt the Protestant and Papist; it being no hard matter to find out the defects both of the one side and the other.

Amongst these disputes both publick and private, it seems impossible to point out the true Church, every one boasting of his own, and proving it from Scripture.

'Tis not many years since I also had the same curiosity, breaking my brains as it were to inform my self in matters of Religion, conceiving by the instruction of Learned men, I might become a Master at length, of those things that confounded me whilst I was but a Scholar. But certainly I had better have been contented with my ignorance, my inquiry did but confound me the more. For the future I am resolv'd to leave all disputes, and to believe that Church the best, that is most conformable to the documents of the Gospel, and gives most obedience to the Word of God.

When the Catholick is in combate with the Protestant in matters of Religion, the solidest argument they have against them, is to charge them as having imbrac'd a new and modern Religion and separated themselves from theirs that was more antient. The Pro∣testant returns his own argument upon him, and pronounces himself the antienter of the two, as retaining those Ceremonies and Orders only which the Apostles observ'd them∣selves, and left in writing to the Church; whereas the Catholick makes use of this Ceremony, and that Ordinance, brought in by this Pope, and by that. To which the Catholick replyes again, We can shew you in the Bible, in your own language and translation, where St. Paul makes mention of the Church of Rome, but you cannot shew us the least mention of the Church of Geneva, that you admire so much. The Protestant replyes to that; Shew us any thing in St. Paul to the Romans of your Purgatory, Mass, Invocation of Saints, or Adoration of the Pope? St. Paul writ indeed to the Romans, but not to the Pope; so as you can expect no priviledge from thence, because you obey

the commands of the Pope, sooner than the writings of St. Paul. Besides, St. Paul writ also to the Hebrews, and if a Letter from the Apostles was enough, they might as well plead it for their purity as you.

True it is, Antiquity is a common sign, yet the Anabaptists themselves, and the most desperate Hereticks in the world, will assert with great confidence their Church to be the antientest, deducing its antiquity from our Saviour himself.

To confound the Hereticks therefore in their disputations, one is not so much to insist upon the antiquity of his Church, for they commonly do urge that against their Adver∣saries too▪ besides such arguments, would prove the Church to be nothing but a Custome, which would be an errour disallow'd by our very Enemies, who indeavour to prove us alwayes, because Christ did not say, I am a Custome, but I am the truth.

There are many antient Families, both in Italy, and other Countries, that derive themselves from Emperours, Kings, and Princes, and I believe them. Yet having lost those Kingdoms and Principalities, the memory of their greatness serves for nothing but to increase their sadness for the loss of it.

What advantage is it to a Church to be admir'd for its antiquity, if its present Con∣dition does not correspond. To what purpose is it to say, I am descended from Christ, if I observe not his Commands, or to boast my self an Heir of the Apostles, and never follow their Examples.

As often as I think of those Princes that intitle themselves to the Dominions that are in the possession of others, and though they have no more Power nor Jurisdiction there than I have, will by no means part with the Title: so often do I think of the several Churches and Religions in Christendom, that retain only the name, but are in other things corrupt, and abominable. For example, what other thing has the Church of Rome, more than the bare honour of being mentioned in the Epistle of St. Paul? As to other matters, the Epistle was not writ on purpose for them, though directed to them. So also, if the Protestant lives like a Devil, 'tis in vain to brag that he is descended from the Apostles. In short, we live in an age, in which, two Princes will contend perhaps for the Title of a Principality, that possibly is in the possession of neither of them. And the Catholick and Protestant will fall out, and quarrel in defence of their Religions, when there is nothing but name and title only in their possession. As if the habit of a Monk were sufficient to make one.

But our Blessed Saviour (to prevent occasion of error in a thing so necessary, and that we might be able to distinguish betwixt the true Church and the false) left us a clear Character, as St. John testifies, My Sheep know my Voice, and follow me; and in another place, the same Evangelist, he says to the same purpose, If you abide my words, you shall be my Disciples indeed.

That is the true Church, and that the true Religion, that with its whole heart and affe∣ction, makes use of Davids direction, Declina a malo, & fac bonum. For my part, I will not judge of the scruples of other Christians; but this I must say, I am glutted with the dayly controversies and disputes between the Protestant and Catholick Churches to no purpose, and so glutted, as to make sport of them. They will not make me a Saint, and I suffer them not to come near my heart, lest they should make me a Devil. Let the Catholick Divines write as they think good, and the Protestants do the same, I am resolv'd to be unconcern'd, and sit down with this Doctrine of St. Paul, Non plus sapere, quam oportet sapere, sed sapere ad Sobrietatem.

And why should we go look for our Church in the Volumes of the Divines, whether Protestant or Papist, if we can find it out our selves in the Gospel of Christ. This is to condemn our selves by our own folly, to hire an other mans Horse to leap down a pre∣cipice withall, to borrow Spectacles that we may see more plainly the way to our dam∣nation, and in short, it is to believe our Divines have more Judgement than Christ, and more Holiness than the Apostles.

The true Church of the Saints, according to the true Doctrine of the Apostles, con∣sists in doing good, and abstaining from evil, to imitate our Saviour in good works.

And let the Divines alone with their new Opinions, to make the present time conform to the antient, and not suffer the modern to destroy the antient, for if we walk not in the

same way they did in the beginning, antiquity does but distract the present proceedings. And this puts me in mind of an Example, no less moral than curious, which I shall insert in this place.

In the time of Henry the Great, a certain Protestant Prince, invited the Popes Nuntio, that was then in Paris, to Supper. The Nuntio refus'd the invitation, excusing himself with many pretences, but at last, overcome by the Civility of the Prince, he makes bold with his Ecclesiastical reasons that oblig'd him to the contrary, and went with his whole Court to visit him.

In the Chamber they were to Sup, the Prince had caused on one side of the Wall the twelve Apostles to be hung in excellent Tapistry, and wrought with that Artifice, they seem'd to want nothing but words to be alive, but withall they were unshod, ungirt, ill habited, and in every thing conformable to the Poverty of the Apostles. On the other side, with the same exactness, he plac'd twelve Cardinals on Horse back, cloathed in Scarlet, their Trappings imbost very rich, their Foot-cloth of Silk, their Bridles of Gold, and their Spurs of the finest Silver.

As soon as the Nuntio entred the Chamber, casting his eyes about, as one experienc'd in those things, he presently apprehended there was some mystery in the business. He was surpriz'd, and could not but show some confusion in his looks, however, he coun∣terfeited as much as he could, turning his eyes this way, and that way, and pretending to look on every thing but the Hangings, till at last having wash'd, as is usual amongst great Persons, the Prince observing he would needs set on the Apostles side, that he might have them on his back, and the Cardinals in his eye, the Prince, with no small Ceremo∣ny, would perswade him to the other side, telling him pleasantly in Italian, but with the grace of a true Frenchman, By your favour Sir, do me not that disgrace to turn your back upon my Religion, but turn it rather upon your own.

The Nuntio observing the Prince to smile, he smil'd a little himself, but it was but from the teeth outward, however he reply'd immediately, Your Excellence believes me of a Religion, I am not of, and your self of another, you are not of neither. To which the Prince answer'd facetiously, Then there will be no difficulty in ending our Ceremonies, the difference will be decided, if every one takes which side he pleases. And with this they sate down, the Nuntio at the end of the Table, where he had the prospect both of the Apo∣stles and Cardinals too.

But for the Readers better understanding, it will not be unnecessary to explain what the Nuntio meant, when he told the Prince, That his Excellence believ'd him to be of a Religion that he was not of, and that he himself was not of that Religion he did believe. I suppose he alluded thereby to the State of the Cardinalship, and the exemplary life of the Apostles. And therefore the Prince having desir'd him not to turn his back upon the Apostles, but upon the Cardinals, of whom he understood the Nuntio to be one▪ the Nuntio that was no Cardinal, reply'd, that he was not of the Religion his Excellence took him to be, and withall, added a little sharply, that the Prince himself was not of the Religion he suppos'd; though the Prince had signify'd to the Nuntio, that his Reli∣gion was Protestant, and founded upon the Example and Doctrine of the Apostles.

The Princes words were smooth, and deliver'd with a good grace, yet no less pungent than the other; they troubl'd the Nuntio a little, but nothing so much as the unavoidable sight of those Hangings, which he conceiv'd, (as indeed they were) hung there in de∣sign. Had it been any Nuntio but he, they would have probably taken it so ill, as to have left the Princes Supper to himself; but this Nuntio being a prudent man, and con∣sidering how inconvenient it would be for his affairs to disgust the Prince at that time, he past away the Supper very well, with the variety of dishes, driving both the Pictures, and Expressions, out of his mind. At Rome however it was ill taken, and the Nuntio severely rebuk'd by the Pope, for supping with a Heretick; but he was so well acquaint∣ed in the Policies of the World, and the Intrigues of the Court of Rome, that he knew well enough how to excuse himself to his Holyness.

The Cardinals truly, and the Prelates in the Church of Rome, are so exorbitant in their Expences, not only for their Cloaths and Liveries, but their Diet and Houses, that the Protestants who are alwayes prying, and making their observations, cannot believe

that Church to be good, in which they find such excess of Luxury and Pride. For it is most certain, (and most Catholicks will confess it) that it is not the outward Pomp and Splendor of a Church, that denotes it a true one, as some of their Divines would maintain. And indeed, Christ did not promise Pomp, Magnificence, Gold, Riches, or Honour to his Church, but Poverty, Affliction, and Persecution. For my part, I be∣lieve that the truest Church, in which the poor Members are the least bewitch'd and car∣ried away with the interest of the World, especially the Ecclesiasticks, who ought to give example: insomuch, as in my judgement, there are many Catholicks in Rome, of very good reason, that live there, and yet believe Rome to be the most polluted and defil'd Church in the Universe; and for what cause think you? Because they find the Prelates, and Popes themselves, so wedg'd and link'd to Secular advantages, they have not time to think upon God, nor Religion, nor Faith.

In the year 1657. being by accident at Rome, to see the solemn Entry of the Queen of Sweedland, I heard an Expression of a Roman, that gave me so great scandal, that from my Cradle I was not in greater perplexity, than at that time, and all upon occasion of the Grandeur the Pope had usurp'd under pretence of Religion. Being one day in St. Peters Church, to see the aforesaid Queen Baptiz'd, and observing the Pope and Cardinals with most incredible Majesty, walking about in most sumptuous Habits, I turn'd about to my Camerade, and told him, in my judgement I did believe there could not be richer Cloaths seen in the whole World. The Roman heard me, and crowding himself towards us, gave me this answer, The Habits Sir of the Pope, Cardinals, and Prelats, are very rich indeed, but my Wife shews her bare breech for it. Neither my Camerade, nor I, gave him any answer, suspecting him for some Court Spye, that use to insinuate themselves as it were by accident into peoples company, and speak ill of the Pope to make discovery of what their affections are. But this poor Roman spake as he thought, by the rest of his discourse, making it plain, how miserable the people of Rome were, that were forc'd to deny themselves bread, to enable them to pay the Taxes, and Impositions, laid upon them by the Pope. So as the poor man concluded, that the Catholick Religion in the Ecclesiastick State, was the cause of the distress of the people, and of all the plea∣sures and extravagancies in the Ecclesiasticks.

To this purpose, I remember a certain Sermon I heard in a Covent in Rome, and in the presence of two Cardinals, one of them Sacchetti, but the others name I have forgot. The Sermon, and the whole design of it, made such an impression in me, I think of it a hundred times a day, and shall in this place insert the most memorable part of it.

The Preacher was a bare-footed Franciscan, he seem'd a poor pittiful creature to look on, but he was the more experienc'd in morality, and declaim'd with that zeal and vigor against vice, he rais'd devotion in the hearts of his whole Auditory.

The first Sunday in Lent, this Holy Father being got into the Pulpit, in the presence of two Cardinals, and a very great Auditory besides, after an Ave Maria, and two or three cringes with his knee, as is usual, rising up again upon his feet, he put his Cappuce or Cowle upon his head, and pulling it down so low, that we could scarce see his eyes; in which posture, having paus'd a while without speaking a word, fixing his eyes upon the Cardinals that stood before him, without naming any Text at all, he breaks out ab∣ruptly into these words, St. Peter was a fool, St. Paul was a fool, all the Apostles were fools, the Martyrs were fools, and all the Primitive Saints of the Church of Jesus Christ our Redeemer, were fools.

The Cardinals at these words, grew as insensible as Statues; the people on the other side, stood gaping in expectation of what would follow, most of us imagining there was some mystery in the business, and I among the rest admiring what freak this should be, was very well contented to attend, whilst the Father, after some moments of silence, which he had used, on purpose to observe the distraction of the people, began his dis∣course as followeth;

You that are Prelats, do not you believe you shall be sav'd? Yes good Father we do, I know your answer. And you of the common sort of people, you are certain of Para∣dice? Without question you will say yes. Yes say I? By turning night into day, by feasting, sporting, and luxury? with travelling all day in your Coaches, and seeing

Comedyes at night? with wearing of Purple and Scarlet, Silver and Gold, and having your Silken trains carryed after you in the Street? yes, by spoyling the Walls of the Church, to adorn the Walls of your Chambers, and by taking from Christ, to bestow upon the World? is it in this manner O Romans you would be Saved?

The Apostles certainly, and all the Saints of the Primitive Church, might have been Saved the same way, and then as certainly they were mad-men and fools, to wander up and down in solitude and misery, begging their bread for the love of God. They were out of their wits to run up and down bare-foot and bare-legg'd preaching of Repentance, and lying whole weeks together upon the ground, and at last indure Injuries, Imprison∣ments, Persecutions, and Death? you are mistaken, O Romans, the Apostles, and Pri∣mitive Saints, were full of Sanctity and Prudence? it is you are the fools to propose a new way of Salvation to your selves, invented by your own intemperance and vanity: you, you are the fools, you are the mad-men, that think to save your Souls by ways, not only contrary to the Precepts of the Gospel, but against all reason whatsoever.

And these were the express words that he us'd, which as soon as I went home I set down in writing, lest I should forget them. After this the Father named this Text, Ductus est Jesus in Desertum, admiring his patience, which he apply'd with several places of Scripture, and arguments of his own (very proper for such select matter) to us with great fervour and zeal.

I went home very well satisfi'd with the Preacher, but in great apprehension for him, believing as an Article of my Faith, he would have been burnt next day in the Inquisi∣tion. I was beginning a Psalm of Mercy for his Soul, but my memory was too weak to go thorow with it; but if I had, my labour had been but lost, the good Father had no need of it at all; for he continued his Preaching in the same Church, and with a greater concourse than before, to my no small admiration: for this I am certain of, a Heretick, nor the worst Enemy the Church of Rome had, not only durst not, but could not have found out more ignominious language against the City of Rome, when two Cardinals were present.

To speak the truth, that Sermon put a thousand thoughts into my head about matters of Religion, which indeed are those I do most naturally apply my self to. I would wil∣lingly have given any thing I had been absent, and have repented me several times of go∣ing to Church that day; and not without reason, for from that day to this, it has still run in my thoughts with what difference and contrariety they live now, to the manner they lived in the minority of the Church, when this City flourish'd with Godly men and Martyrs.

If a Heretick be ask'd, whether he thinks to be saved or not, I mean such a one as would cheat his own Father, minds nothing but Roguery, a continual Swearer and De∣baucher, one that goes to Church only for fear of the Magistrate; ask such a one what he thinks of his Salvation, and he will tell you, he is most certain of it; if you ask, by what means, he will answer with greater arrogance still, by vertue of the blood of our Saviour that was shed for us; as if Christs blood were shed for any but the penitent and virtuous.

If a Catholick on the other side be ask'd the same question, one that is a Fornicator, a Murderer, a violater of all Law, a despiser of Ordinances, and one that has not God be∣fore his eyes, he will answer with the same security, That God had brought him forth within the Pale of the Church on purpose to save him, and that there is nothing more certain than that he shall be sav'd. If one pursues his curiosity, and inquires upon what grounds he believes it, he will tell you, by vertue of the many Indulgences his Holiness has granted him; as if Christ had given the Keyes of Heaven to St. Peter to let in Male∣factors only.

To what a sad and deplorable condition is the Church of God reduc'd? All people would be saved, all people believe themselves Saints: but none of them will confess his iniquities, unless it be before the Confessors face only, and that more out of custome than contrition. The Protestant confesses his with his Hat before his eyes, lest any object un∣expected should draw aside his thoughts. The Catholick sayes his Confiteor Deo in Latin, (which he understands not one word of) with his eyes fix'd upon a wooden Grate;

both of them perhaps thinking more of what they are looking on, than what they are saying, or to whom.

The Protestant will tell you with great reason of the purity of the Church, and the exact Rules of living in Christianity; but withall, that to live proportionably to those Rules, and according to the purity of the Church, is impossible, and beyond the efficacy of the most eloquent Preacher in the world.

The Catholick understands not his own Religion, yet he is sure of his Salvation by the good Works he performs daily: Yet he is more delighted to discourse of his Pilgri∣mages, his Sack-cloth, Fastings, and such exterior Mortifications, than of the Fundamen∣tals of Christianity, or of the Church.

There are a sort of blind and perverse Hereticks, that place the whole substance and energy of Religion in fair words. They will not speak but of the Scriptures, of Christ, and his most pretious blood that was shed for us; of the Psalms, Commandments, mercies of God, and light of the Gospel, when indeed there is nothing of all this in their heart; that is taken up with designs upon their Neighbours, and machinations of re∣venge, shutting up their breast against pity, at the same time they discourse most earnestly of the mercies of God.

How many Catholicks are there that like Wolves in Sheeps clothing, will speak of nothing but the Priviledges of the priviledg'd Altar, of Saint Mary Maggiore, of the plenary Indulgence of Madona del Popolo, of the Disciplines of Good-Friday, of the Communion at Easter, of the abstinence of Saint Macario, the humility of Saint Francis, the Martyrdom of Saint Laurence, the Miracles of Saint Anthony of Lisbon, and in short, that talk more of the Sanctity, Authority, and Impeccability of the Pope, than of Christ himself: So sad a condition is the Church of God in in our times.

I have been several times to see the Jews at their devotions in their Synagognes, and the Turks in their Mosques; and truly as to their exterior morality, I found great occa∣sion of satisfaction, observing so great exactness and reverence in their Service, as would draw tears from the eyes of a Christian: And for my part, by what I saw amongst them, I think I may boldly pronounce them the Devils Saints, and our selves Christs Devils; for to speak truth, they express more reverence to the Devil, than we do to Christ himself.

A certain Turk that travelled for some time in Italy, and perhaps to make observation of the wayes of the Christians, being in the Church of St. Mark one day in Venice, in the company of several, and amongst the rest a Christian, who observing him to look with great intention on that marvellous structure, he had the curiosity to ask him, what he thought of it? To which the Turk return'd this answer, Sir, were I sure the Conscienoes of you Christians were as neat and as clean, as the Walls and Altars of this Church, I would turn Christian to morrow. To which the Christian reply'd, What need other peoples Con∣sciences concern you, so you accommodate your own to our Churches.

All the Christians of this age could be contented to be glorify'd with St. Paul, but not a word of the afflictions or torments he endur'd for his love of Christ. I cannot but be much pleas'd to hear the Divines now a-dayes, both Papist and Protestant, arguing with great cunning, that in the infancy of the Church, indeed outward Penitence was necessary to provoke those poor sinners that were stragled to return, and to kindle such a flame in the heart of Christians, as might excite them to travel the World round for the propaga∣tion of the Gospel, in spight of the Persecution of Tyrants. But that the Gospel being now planted, it was sufficient if a Christian be holy in his heart, and had an intention to goodness; because in the Primitive time there was a necessity they should labour towards the planting of the Cross, which being planted now, we are only to enjoy.

Should it please God to throw down riches and afflictions together from Heaven, the Christians would not so much as touch one of the afflictions in curiosity, but fall a scram∣bling for wealth, as if every one were desirous of the greatest share: and if by chance one drachme of affliction happen'd to be gather'd up with the riches, they would pre∣sently bestow that upon their Neighbours. So noble are we in that kind at this day.

And this (if we except with the Popes themselves) is manifest in the Cardinals, who live in Rome in all affluence imaginable; they study nothing but erecting of Palaces,

that may contend with the Heavens in height, and making such Gardens as may outvie, if possible, that of Paradice that was made by God himself; and in the greatness and splendor of their Courts, out-braving the greatest Monarch in Christendom.

Riches, Felicity, Plenty, and Magnificence▪ have in large showers been pour'd down upon the Church, that Christians perhaps might be the more confounded at their wickedness; but what follows? Why the Popes, the Cardinals, (and we may joyn their Nephews with them) they with m〈…〉〈…〉 unreasonable avarice sweep up all, ingrossing what God meant for the whole Church to their own particulars: and if amongst this Treasure, there falls out any affliction, inconvenience, or trouble, to be found, they lay that a side as a present for the poor Priests and Capucins.

But what are those incommodities the Ecclesiasticks do suffer in general? The Cure of Souls, rising at midnight to say Mass, and administer the Sacrament to the Sick, dis∣puting with Infidels, conversing with Hereticks, serving in the Hospitals, and celebra∣ting Divine Functions in the Quire, But to whom do these troubles belong? to the Car∣dinals? no, to certain poor Priests that can scarce keep themselves alive with their al∣lowance. These, these are they, that study all night, and labour all day for the Conver∣sion of a Soul, whilst the Cardinals swagger it up and down in their Coaches, play the Epicures with Musick as well as Meat, refreshing and recreating themselves with the ver∣dure of their Gardens in the Spring, and attended with the State and Magnificence of Princes.

It is enough to move compassion in the heart of any man, to see so many poor drudge∣ing Bishops and Priests, that carp and moyl all day long, and are forc'd to go begging up and down to the Seculars gates for their Victuals, whilst the profits of their Bishopricks and Cures, are paid away in Pensions, that are sometimes greater than their very Reve∣nues. For which cause, many of them, for the quiet of their Consciences, will choose rather to resign them, than to have the smoak in their eyes, and none of the flesh in their stomach.

In a Journey I took once from Rome to Naples, in the beginning of Alexander the seventh's Papacy, I over-took a Bishop upon the way, incognito, as it was, without Pages, or any kind of Attendance. I knew his Dignity by his Habit immediately, and gave him all the honor and respect that was due to him: we discours'd, as Travellers do, of seve∣ral things, and at last, about the present State of the Church, and the Government of the Chigi; but they being but new come to the Vatican, we had not many particulars against them.

But the poor Bishop being much unsatisfy'd with the Court of Rome, and the Gover∣nours of the Church, he cry'd out with great sentiment, against the extravagant Gran∣deur of the Popes, and the intollerable Pride of the Cardinals; whilst I, suspecting him to be a Spy, and supposing it impossible he could speak with that liberty of the Church of Rome from his heart, I now and then would endeavour to excuse them, but he believ∣ing me to be otherwise than I was, reply'd still with more indignation than before, com∣plaining of the Management of the Church Revenues, and the Officers that dispos'd of them. That the Church having laid aside the Primitive rules of Sanctity, in which they lived without difference or exception of persons, was now become so partial, it allowed more for the fatning a Cardinals Horse in the Stable, than for the sustaining a poor Bi∣shop, or Curate, that pin'd and toyl'd themselves out for the preservation of Souls, it being most certain, that one Cardinal spent more on his Coach, than two Bishops re∣ceiv'd for their Revenues.

It made me weep almost to hear those expressions from the poor Bishop. I endeavour'd what I could to comfort him, I told him that Christ would reward those that were ser∣viceable to the Church, before those that made the Church subservient to them; he re∣ply'd, the poor would hardly have patience, Despair assaulting them with most violence whose Poverty was greatest.

This poor Bishop was not the only man in Rome, nor out of it neither, that had talk'd to me at that rate. There are many more of them in the Court of Rome, and it was well if they would keep there; the worst is, they run all Christendome over, crying out against Rome and the Vatican, finding no consolation, but in seeing misery multiply in

the Church, which of it self is not guilty at all; it not being her intention that one should be robb'd, for the inrichment of another; that of two Twins, one should be a Prince, and the other a Beggar; that the meat should be taken from his mouth that labours and sweats to bring Christs Flock to his Fold, and that he should go away with the wealth that imploys it only to the service of the world; that so many Abbeys should be dis∣pos'd to one Abbot, so many Revenues to one Cardinal, and the poor Bishops want wherewithall to subsist; that they should heap sorrow upon sorrow on the poor Prelate, and riches upon riches on the Cardinals; that they should have all that do nothing, and they should have nothing that do all.

God knows what those hundreds, not poor only, but Mendicant Bishops, do say, when they find the Revenue of their Bishopricks (which is indeed but the sweat of their Brows, and the labour of their Brains) perverted and misapply'd. When they see the Horses, in the Cardinals, the Nephews, and the Popes Stables, kept by the hundreds, and bought with the money good Christians gave to ransome their poor Souls (as they thought) out of the torments in Purgatory, or to relieve the necessities of the poor. Nay which is more, the very Horses and Mules of the Pope and his Nephews, have more privilege in Rome, than they; the Prelates are not permitted to complain of their grie∣vances, of the insupportableness of their Pensions, and of the necessity that is upon them; whereas their Horses neigh, and domineer, and threaten with their noise, as it were their Keeper, if they want but their Oats; which perhaps was the occasion of that saying, 'Tis better to be the Popes Mule, than the Bishop of Orvietto.

These miseries, to which the Pope and his Cardinals will by no means hearken, are of extraordinary prejudice to the Church; for the people framing their own lives generally by the comportment of others, taking example by the Ecclesiasticks, will practice the same among themselves, robbing and ruining one another as they do, and which is yet more lamentable, behave themselves with the same licentiousness and liberty, as if there was no Church upon Earth, nor no God in Heaven, to take notice of, and revenge the iniquities of mankind, who with their irreligious discourses, does many times profane that very Gospel, which they at other times pervert in the defence of their sensuality and looseness.

A certain Neopolitan Priest being invited to Supper in Bolyna one night, and I, with several other strangers, being invited to the same place. The Priest being a facetious man, began to discourse at the Table of this thing, and of that, and by little and little, he fell upon the miseries of the poor Bishops and Curates; but that which was most remarkable, was his excellence of disguising his thoughts, and making black seem white; and the contrary, like the Bee, dispensing his sting and his honey together, smiling with his mouth, but weeping at his heart, in short, pretending to speak that in raillery, that he spake with indignation. Whilst he was entertaining the Company with this kind of dis∣course, there was one that told him, that all that he had said was very strange; to which the Priest reply'd, he wish'd with all his heart those dayes would return again in which our Saviour ••ed and satisfy'd so great a number with so little bread. The other desiring his reason, he answered, That I might pray to God Almighty that he would vouchsafe in like manner to multiply the riches of the Cardinals, as he had done the five barly Leaves, for I perceive we are not to have any thing but what the Cardinals leave.

Another (but a Protestant) who was a pleasant Companion, would wish often he had the power of doing Miracles for one day, or (rather than fail) for a moment. Having occasion to talk with him one day, and by degrees, of the power of working Mi∣racles which he desir'd so earnestly, I had the curiosity to ask him, what he would do with that virtue if he had it, he answer'd me sodainly, He would turn water into wine, a•• Christ himself had done at the Marriage of Cana in Galilea; and he had reason for what he said, for at that time Wine was very dear in that Country, and he had a custom of be∣ing drunk once a year, but that fit lasted three hundred sixty five dayes together.

And in this condition is the Church at that time, replete with a wicked and perverse Generation, and therefore no wonde•• if the faculty of working Miracles be ceas'd, that in the dayes of the Apostles was so frequent and conspicuous. Now adayes, every one drives at his own interest, and prefers his particular profit before the advantage of

the Church; so as I am perswaded, should God Almighty permit Miracles again, the people are so bewitch'd with their own interest, and so inveterated in iniquity, it would be of small benefit to the Church.

I remember to this purpose what is recorded of Sextus the fifth, who being created Pope, would have a General Chapter of the Fathers of his Order celebrated at Rome, where several Religious men should be present, and he himself was present in some of the principal Transactions. The Convocation being met, and the General made, the Pope as a token of his affection, gave order that before their departure from Rome, the Fathers of the Chapter should attend his Holiness and kiss his Foot; and withall, that they should each of them have liberty to ask a Boon, and the said Sextus promis'd them it should be granted.

The good Fryers were very punctual, coming in Procession one by one into the Popes presence in the Vatican. The Pope standing upon his Throne, they advanc'd to kiss his Toe, and when that was performed, every one a part demanded his Boon. There was three hundred and more Fryers that entred to kiss his Toe, three hundred and more Boons desired, and a Secretary stood by on purpose to register them as they were granted; but what was it they desir'd? one ask'd to be a Provincial, another a Vicar, another a Guardian, this a Bishop, this a Cardinal, this one thing, this another, but every one for their private advantage.

At last comes in a poor Lay-Brother of a Religious Order, that had serv'd forty years in a Monastery, only to draw water from morning to night out of a very deep Well, for the use of the Kitchen, which had spoil'd the softness of his Palm: This poor over∣wrought creature (the Pope having made no exceptions of persons) comes in, and with great reverence desires in these words: Most Holy Father, if your Holiness shall please to vouchsafe me my request, it shall be that you would condescend to bring a Fountain into our Covent, for the benefit of our Fraternity, who are very much put to it for want of water, every Bucket full being to be drawn up from the bottom of a deep Well, from whence your Holiness for your own use drew your share, when you were formerly a Fryer in that Covent; and truly I am troubled for the poor man that succeeds me in my office, which I have executed this forty years, as your Holiness may most graciously remember, having often seen me at work from morning to night.

The Pope smil'd, but mysteriously, and as if there was something more than ordinary in the matter; casting his eyes about, sometimes on this Brother, and sometimes on that; (for he had given order none should depart out of his presence till the whole business was concluded) at last he casts them up to Heaven, and cryes out, Blessed be Almighty God, that amongst so many Fryers that seek their own interest only, there is one found that suppli∣cates for the publick benefit of his Covent. And having with some vehemence for a time declaim'd against the Corruption in their Religion, he took his leave of the Fraternity in these words; We were very bountifull in promising you your demands, because we were of opinion you would be as zealous in desiring something for the publick advantage of your Or∣ders: But for as much as you have postpon'd the publick interest to your own, We cannot think it just to gratifie your particular requests, that are so remote from the benefit of the publick. And with this answer he return'd them to their Covents, full of indignation and wrath; but for the satisfaction of the other, he gave order immediately to have three or four Fountains made in the Apostles Monastery of the Order of St. Francis; and one of them particularly in the Kitchin, which he that is at Rome, and has as much curiosity as I had, may see at this day.

And in this manner, in my judgement, it will alwayes happen, whilst those words of our Saviour, Ask and ye shall receive, seek and ye shall find, knock and it shall be open'd unto you, be apply'd by every one to his particular interest; every one petitioning for his private advantage only, without the least thought of the common good of Christendom. And if every one complains and repines that his prayer is not heard, the fault is in them∣selves, that they pray not for the Publick, whose interest is alwayes prae-consider'd by our Saviour. In the Primitive times the Saints understanding what was fit for them to ask, and seeking the common good of Christendom, were alwayes gratifi'd in what they did ask: but at present all the Cardinals desire is to be Popes; the Abbots, to be Bishops;

the simple Priests, Canons; the Gentlemen, Princes; the private Soulders, the Gover∣nours of Towns; the Merchants, success in their affairs, all riches and wealth; but of the prosperity of the Church, of the destruction of Heresie▪ of the propagation of the Gospel, not one word: So as it is no wonder if Christ deals with them after the same rate as Sextus the fifth did with his Fryers.

But it is time to leave these commune considerations, and with brevity to fall upon the most remarkable occurrences in the Church, deducing them from its very Creation to this day; it being necessary for the comfort, and better information of the Reader, to premise some general proofs of what we say; and that because such discourses as are in∣terlarded as it were with matter of History, and examples drawn from certain Experience, (as mine I conceive are) do awaken, and with more efficacy excite the devotion of the Reader.

Though by the impiety of the Tyrants in those dayes, the Church was bitterly per∣secuted in the persons of the Apostles; yet all their violence and barbarity could not hinder but they went on still, serving God with all sincerity of conscience, till at last they became forc'd to encounter the Heresies of Menander the Samaritan, Ebioni and Che∣rinthus, (obstinate Hereticks, and perverse Adversaries to the Apostles, and so popular they denominated their parties with their own several Names) and gave the Church great trouble and perplexity: But St. John (who writ his Epistles about that time) though he was at a great distance, by the assistance of some of his Disciples, refuted their false Doctrine, and silenc'd them.

After them succeeded Carpocrates of Alexandria, and Epiphanes his son, the Authors of the damnable Heresie of the Gnosticks; and the Jews were about the same time routed out of Jerusalem, and St. Mark made Bishop thereof about the year 137.

In the year 161. Marcion the Heretick gave great disturbance to the Church, but he was encounter'd, and partly convinc'd by Bardesanus and Rodosianus, two learned men, and well skill'd in the Holy Scriptures; but he was totally refuted by Musanus and Mo∣destus, who writ against Tatianus the Syrian, an impious Heretick, and a great sower of dissension amongst young Christians.

In the year 174. there sprang up a new Heresie, by the means of Montanus Phrygius, which was afterwards call'd the Cataphrygian Heresie, and there were some worse Here∣ticks than himself joyn'd with him; but it pleas'd God by opposing the Learning and Sanctity of Irenaus Bishop of Lyons against it, to stop the violence of that torrent with the Books he writ in 184.

Against which Artemonus, one of the greatest Hereticks of that age, writ also. And in the year 246. there were new Hereticks broach'd in Arabia, that were call'd Ara∣bians; but they were in a short time suppress'd by the industry of St. Origen.

The Clergy being divided, Novatianus the Roman was by faction created Antipope, in opposition to Cornelius; which was the occasion of the first Schism in the Church, besides the fall of two Bishops, Basilides Astaniansis, and Martialis Emeritensis; and therefore to remedy and reconcile those disturbances, that gave great scandal to Christen∣dom, it was thought necessary a General Council should be call'd. In the year 258. Noetus and Sabellius appear'd, Hereticks both of them in their Doctrine, and arrogant in their Lives. In 270. Paulus Samosatenus discover'd himself, who was so much the more scandalous in his Heresie, by how much he had been formerly a stout propugnor of the Faith: But he was convinc'd by Machion a Priest of Antioch, a learned man, and one that writ several things with great judgement towards unity in the Church.

The second Schism began in Africa, and was call'd the Schism of the Donatists. Antro a Priest of Alexandria, from whom the Heresie of the Arrians had its original began to preach it up in the year 324. and to prevent the spreading of those execrable blasphemies, a General Council was call'd, because this Heresie of the Arrians (allow∣ing I know not what liberty in their lives) had perverted and debauch'd several Bishops from the Church of Christ. And indeed the Church was never in that danger of being swallow'd up and submerg'd, as in the dayes of Arrius, in so much as there was nothing but tears to be seen in the eyes of the Saints that stood firm, according to that expression, Ingemiscens orbis terrarum Arrianum se esse miratus est.

The third Schism was betwixt Damasus and Ʋrsicinus in the year 366. and though that also had perverted the good orders in the Church, yet it was inconsiderable in com∣parison of what the Church suffered in the year 407. there being then Heresies on foot, and Rome sack'd at the same time by Alaricus King of the Goths, who gave shelter and protection to those Hereticks that afflicted the Church.

About this time, Venice was begun to be built by those that fled from the fury of the Goths, and particularly of Attila, whose actions were so barbarous, he was call'd (and glory'd in it) Flagellum Dei; as if by laying the foundation of Venice, God Almighty intended to demonstrate the effect of his Divine Providence, raising up as it were by Mi∣racle, a Republique that should be a bulwork of defence, not to the liberties of Italy only, but of all the Church of Christ; and indeed her actions have express'd her so ever since, having been alwayes ready to spend the blood of her dearest Citizens in defence of Chri∣stendome.

According as Heresie (protected by several Princes, and embrac'd by several great Cities) did propagate and increase; and according as any new and more dangerous sprung up, the Church apply'd all seasonable and miraculous remedies, to repell their au∣dacity, but in spight of all that could be done, they were forc'd to call a general Councel at Constantinople to suppress the Heresie of the Monothelites, which they condemn'd there, and made many good Laws for the better regiment of the Church.

In short, 'tis not to be comprehended by humane imagination, with how many sorts of Heresies and Schisms, the Church of God in those dayes was afflicted and torn, being for eight hundred years together in perpetual perplexity; during which time, several Councels and Synods both general and particular were call'd, more especially two at Rome, one at Antioch, two at Carthage, one of them to determine, whether Hereticks that repented and would return again to the Church, were to be rebaptiz'd or not; the other, to conclude upon the manner of baptizing of Infants in cases of necessity: two more there were in Asia, one in Licaonia, the other in Phrygia, to consult upon the manner of receiving such Hereticks into the Church again as had a desire to return, which cost great argument and dispute before it could be concluded.

During these eight hundred years, the Church was expos'd to several Persecutions, under the Tyranny of several Emperours; but nine of them were more bloody than the rest, for thrusting and tearing into the very bowels of the Church, the poor Saints were constrained either to lay themselves down as Sacrifices at the feet of their Persecutors, or to fly from their barbarity, to the protection of the Woods. But that just God (who had promis'd the Gates of Hell should never prevail against the Glory of his Church) sent Charles the Son of Pipin King of France, as a special gift from Heaven, to com∣mand the Empire of the West. Which being found and acknowledg'd by the Romans, they ordered these words to be publiquely Proclaim'd thorough all the Streets in Rome, To Charles the Great, the most Pious and Peaceful Emperour Created by God, be Life and Victory.

The Church that for so many years had been afflicted with Heresies and Schisms, Wars both Intestine and Foreign, Ecclesiastick and Civil, found not only ease and pro∣tection under the Government of this great Emperour, but was propagated exceedingly; most of all the Cities of Europe, especially in Italy and France, abounding with multi∣tudes of new Christans won by the example of Charles, who thought the Christian Faith more glory to him than his Crown; by the force of his Arms, and the zeal of his Heart, profligating and confounding those Heresies that were over-running the Church; for which reason, the Popes of Rome are in gratitude oblig'd to acknowledge the greatest part of their Grandeur from the munificence of that Emperour.

And indeed the Popes are bound in Conscience daily to pay their Tribute o•• respect to the memory of that Emperour that gave them their Grandeur, and to the present State of the Venetians, that with so much pains and expence has preserv'd it; and indeed, were the Popes obligations to both of them compar'd, I am of opinion (with Reverence be it spoken to the memory of so great a Monarch) they would appear greater to that Re∣publique, because though Charles indeed gave them their Grandeur and Wealth, yet they could not have injoy'd either without their Liberty, which Liberty they owe only to

that Commonwealth. All Christendome was in tears at the death of Charles the Great, but the Pope above all, who had lost, as he thought, whatever had been given him by the liberality of that Emperour: nor was it without reason he was lamented, for with∣in few years, the Enemies of the Church finding no impediment, and the Christians grown curious of novelties, there began new Heresies and Schisms to spread more fierce and dangerous than before, even the Popes differing and quarrelling among themselves for the Papacy; insomuch that the Church was constrained as it were to keep Councels constantly open, Leo the ninth having call'd four; one in Rome, call'd the Lateran Coun∣cel, the Councel of Pavia in Lombardy, of Reimes in France, and of Munster in Ger∣many.

In Antioch (where by the pains and vigilance of St. Peter, and where he was Bishop for ten years together) the Cross of Christ was set up and flourish'd with so great a num∣ber of Christians, that they became emulated by their Neighbours; yet after the year 400. Christianity began to stagger, and the Flock of Christ to wander by degrees, so as where before it was a hard matter to find an Infidel, it was then much more difficult to meet a Christian, to so small a number were they reduc'd; and in this condition did they stand, till the Christians of the West put the Eastern Saracens to flight, and restor'd An∣tioch to her Primitive Liberty, and all this under the command of Godfrey of Bollen, (who refus'd to be Crown'd King with a Crown of Gold, where our Saviour had been Crown'd with Thorns) in the year 1098.

Great was the Schism in the Church in the time of Alexander the third (as shall be more particularly and more properly express'd in my third Book) and all of them re∣concil'd either by Councels or Congregations, only that which gave him the greatest trouble, was an Assembly of Bishops at Pavia, congregated by orders from the Empe∣rour, but by the zeal and valour of the Venetian, that was dissolv'd, and Alexander re∣stor'd to the Chair, in despight of the Emperour, who having lost his Army, was con∣strain'd by the Venetian to come in Person to Venice to kiss the Popes Toe. So as God knows what condition the Church would have been in, had not the valour of the Vene∣tian interpos'd.

It would not be an easie matter to make an end of this History, nor would it be easie for the best memory that is to retain them, should I enumerate every particular Schism, and Heresie, every Dispute, every Persecution, every piece of Cruelty, and every Muta∣tion in the Church, and the Remedies that were so seasonably and so miraculously apply'd, (as it were from Heaven) to her afflictions.

And if it should be done, it would be only a renovation and revivement of the memory of the antient sorrows and afflictions of the Church: yet I am perswaded, that as the relation and repetition of their suffering, would inforce tears from the eyes of many a Christian; so am I satisfied on the other side, the remedies and deliverances sent down to them from Heaven, would be a great comfort and corroboration to the Godly. For which reason, I have in my third Book in larg'd upon the miseries of the Church; not so much to commemorate the unhappy and scandalous Schisms wherewith several Anti-Popes had infested it, as to evince and make the Divine Providence more conspicuous to the understanding of the Devout.

The Clergy of Rome, as well the smaller, as those of greatest Dignity, do believe that they endure all the troubles and burthens of the Church, but those burthens, as they call it, are accompany'd with so much Honor and Grandeur, 'tis not possible to disco∣ver the trouble they pretend to lye under. And forasmuch as the Faithfull do suffer most commonly by the Churchmen, it may be said, it is the Clergy that enjoy, and the Laity that suffers; and indeed one of their greatest troubles is, that they are constrain'd to en∣dure silently the insolences of the Ecclesiasticks, which they commit with as much confi∣dence, and security, as if Honesty, and Justice, and Christianity, were intended for other people, and not for them.

According to my natural inclination, I had the curiosity a while agoe to read over the Ecclesiastical History, and I made this observation, that all the Schisms and Heresies in the Church, arose either from some profound and undeterminable Disputes betwixt the Governours and Pastors in the Church, or from the Envy that is too frequent amongst

them, or from the Scandalousness of their Lives, or from the Exaltation of their Kin∣dred, or from some blind passion that precipitates the people in general, and the Clergy in particular, and reigns most especially in such persons as are dedicated to Divine Offices, not that the Priesthood communicates any such thing to the Priest, but that the Priest prophaning the Priesthood, lives as he were under no such charge.

And this being the true Mother and Original of Schism, it behooves every good Chri∣stian to apply what remedy he is able, not of Councel and Admonition only (because so obstinate is the nature of the Ecclesiasticks, they will sooner adhere to their own wicked opinions, than be perswaded by the best advice in the world) but with Arms in their hands, to struggle and contend in preservation of the just prerogative of the Church.

But since we have had occasion to speak so frequently of Schism and Heresie; to pre∣vent confusion in such as have not been well instructed, it will not be amiss in this place to give some description by the bye of the difference betwixt them; and not without rea∣son, for it is not two months since, that a certain Franciscan Preacher, a Missionary against Hereticks, being ask'd what the difference was, could not make him an answer.

Schism it originally a Greek word, and signifies in our Tongue, a cutting separation, or division; and indeed, though there appears some little difference betwixt Heresie and that, it is not much; both of them importing such a division, as tares and distracts the Body and Members of the Church, that was formerly united with so much order and decorum.

Notwithstanding all this, if we consider well the qualities of them both, we shall find some variety in their manner of Operation. By Heresie is meant, not only a difference in matters of Discipline, but of Faith also; and of this kind was the division introduc'd in the Primitive times by the Ebionites, Marcionites, and more particularly the Arri∣ans. Whereas by Schism, is meant a difference or disagreement in the Orders and Exteri∣or Policy of the Church, and such was the dis-union the Donatists occasion'd in the Church in Africa, by reason of Cecilianus his being chosen Bishop of Carthage, they pretending he was illegally advanc'd to that Bishoprick, and contrary to Ecclesiastical Rules, so as they began at that time to write against their proceedings in that Case, without medling at all with any principal of Religion.

But this difference does not alwayes hold in the same manner as I have stated it; and the reason is, because as Faith and Charity (the two principal Theological virtues) are observ'd to go alwayes and inseperably together, so Schism and Heresie (the two profest diametrical Enemies of those virtues) go usually hand in hand; insomuch as he that has no Charity, will have but little Faith, and he that has no Faith, will have less Charity, and upon this score, St. Austin (with the greatest part of the Doctors of the Church) doubts not to pronounce Heresie nothing else but an old and inveterated Schism.

Schismaticks commonly are Domestick Enemies, and by consequence more mischie∣vous than Heresie, which is as it were an open and declar'd Enemy. And this Schism is many times nourish'd in the Church by the very Pastors that govern it; so that Schism is often times the root from whence the Tree of Heresie grows to such a height, it becomes very difficult to pull it up, and hurts the hands of those that endeavour it. And certainly, he that has not the power or caution to suppress Schism, must with more difficulty at∣tempt the eradication of Heresie, because if Schism in its Infancy as it was, be found diffi∣cult to be suppress'd, Heresie (that is but Schism adult) will be more difficult.

I have already declar'd, that the greatest Schism that at this time reigns in the Church, and insensibly tares the Bowels of it out, is the observation all good Christians make of the great Scandals and Impieties of the Clergy; and if any should be so far over-seen as to undertake their defence, I would ask them but these questions.

To pass from the embraces of a wicked and meritricious woman, to the Sacred Duties of the Altar, is not that Schism? to see the Priest of God celebrate Mass with Daggers at their Girdles, and Pistols under their Vests, is it not Schism? To see (I speak it with horror) that Boy serving and attending the Priest as his Disciple in the Holiest part of his Office, with whom he lay the night before, and must again the next, is not that

Schism? To hear hourly of Murders, and other execrable Villanies committed in the very Cloisters, is not that Schism? To sell Benefices at a dear rate, to keep open shop to ne∣gotiate for Simoney, to take the Rings off the Virgin Maryes fingers, and to put them upon a Harlots, is not that Schism? to fatten up the Popes Nephews with the Wealth of the Church, is not that Schism? In short, what is this but a separation of themselves from the Rules and good Orders of the Church? Is it not a dis-uniting of Faith and Cha∣rity? a taring of the Church out of the Arms of our Saviour? and a practising of things contrary to the practise of the Apostles?

And indeed, things may be as they will in other parts of Christendome, if we restrain them no better at Rome, in which place there are thousands of these Schisms that will ru∣ine the Church infallibly, without some speedy remedy be apply'd, their Corruption be∣ing at that height, it is almost impossible to look upon a Priest with patience.

If the zeal of any good Christian carries him on so far, as to correct or reprehend any of them for their Exorbitancies, they will answer in their Excuse, that even among the Apostles there was a Judas, a Traytor, and therefore as they would have them believe, they ought not to be scandaliz'd at the ill example the Clergy gives to them.

These kind of excuses may seem good to those that use them, but not to those that hear them. I would to God amongst twelve Ecclesiasticks, there was but one Judas to be found; but I am affraid, amongst a hundred of them that imitate Judas in their lives, there will be scarce one found that lives like the rest of the Apostles.

Is it not Schism to hear a thousand of quarrels and disputes betwixt the Bishops and the Civil Magistrates, betwixt Princes and Cardinals, Priest and Priest, Order and Order, in the very Heart and Bosom of the Church!

The Religion or Order of Dominicans contends very fiercely with the Franciscan about Original Sin, and will have the Virgin Mary as lyable to it, as any other Creature whatever, which they maintain very furiously in their Schools, but with more Arro∣gance than Argument. The Franciscan on the other side, with the same Ardor pro∣nouncing her immacculate. I my self have, upon several occasions, heard poor ignorant Dominicans discoursing with that Insolence, a poor Secular would have been burnt for half of it. But these good Fathers are exempt from all punishment because they can command the Inquisition as they please, chastising who they think fit, and passing by such as deserve it, being Judges to others, and Princes to themselves.

Can there be greater Schism, than to hear them disputing dayly, and contending about the preceedence of one Order before another, and sometimes with such passion, that they fall together by the Ears, battering one another in their very processions with the Crosses they bear, to the no small Scandal of the Laity, that to prevent Homicide, and Blood-shed, are forc'd to interpose. Nor has this happen'd once or twice, but a thousand times, not in one City, but a hundred. I remember my self such a Combate one Corpus Christi day in the Lands of the Church, betwixt the Agustins, and another Order of Fryers, whose name I have forgot; as they were passing out of the Cathedral with their lighted Candles in their hands, and the Bishops Vicar carrying the Host, they fell into some difference about the preceedency, and at last (in spight of all exhortation to the contrary) to blows; striking one another with their Candles, and burning one anothers Beards, so as the Vicar had no other way, but to command them home again to their Covents, and adjourn the Procession a full hour.

Nor is there any Schism, not only more scandalous, but ridiculous in the Church, than that betwixt the Conventual Fathers of the Order of St. Francis, and the Cappu∣chins, and for what great business? (I speak these things to Foreigners, for those that live in Italy, have them hourly before their Eyes) For I know not what Devil with a horn. The Cappuchins will needs have it that St. Francis wore a Cap with a horn upon his head; the Coventuals on the other side, will have it a Hood or Cappuce like theirs: in short, these Schismaticks are so Religious in these trifles, they Preach and Inculcate them into their Disciples, that they may be ready upon all occasion to rifle the Argu∣ments of the other; whilst the People, either out of ignorance or partiality, run up and down the Streets, sometimes crying up the Hood, and sometimes the Horn, as their affection to either side leads them.

The Popes by several Decrees, as their Conscience or Passion directed them, endea∣vour'd to reconcile them, but all to no purpose, they rather exasperated than appeas'd them. Ʋrban the eight, in compliance with his Brother Cardinal Saint Onofrius his humour, set forth several Bulls in favour of the Cappuchins, upon which the Franciscans took occasion to defend themselves in Print. And accordingly, a certain Father call'd Catalanus, writ a large Volume against the Cappuchins, that put all Italy into a Convul∣sion, so as it seem'd as if the dayes of the Guelphs and Ghebelli••s were return'd again, the Cardinals, as well as common People, falling into Parties. The Cappuchins also (though the book was prohibited to be bought or read under penalty of Excommunica∣tion) publish'd several Manifesto's against it, though it was Dedicated to a Cardinal. Now can there be a greater or vainer Schism in the Church? Yet these Venerable Schis∣matical Fathers of the Church, will perswade you that all this is no Schism, but a Vir∣tue, a laudible and necessary Vindication of their Rights, under which Title they com∣prehend all their Schisms and Heresies.

The Hereticks that are now in Europe in such great numbers, or in any other part of the World, have not separated themselves from the Church out of any Fundamental Ex∣ception, as if the Foundation of that Building was not good, Oh no! They will not say so themselves; on the contrary, they acknowledg'd them Excellent, but observing Corruption and Scandal increasing dayly in the Church, they conclude the Edifice can∣not stand long, but by a precipitate destruction must of necessity fall, and bury its Foun∣dation in its own Ruines; thereby taking occasion to insinuate into the People, that God Almighty will prosper the Reformers, and make their Labour and Industry instrumental in re-clearing the Foundations, and re-establishing the Church.

He that is so curious to trace out the Original of Heresie, especially those which abound in these dayes, he shall find, that from idle and impertinent Fewds and Disputes amongst the Ecclesiasticks (which nobody regarded, or if they did, they look'd upon them as inconsiderable) came Schism, and from Schism, Heresie, which has multiplyed like Corn. The least spark of fire, meeting matter proper for combustion, kindles immediate∣ly, and if not timely extinguish'd, will hazard the whole City. The Scandal the Eccle∣siasticks give; is like such a spark, it seems yet inconsiderable, but if not seasonably quench'd, for ought I know, it may put the whole Church into a Flame.

One of the greatest miseries I have observ'd in the Church, is, that in spight of our own reason and judgement, we are forc'd and compell'd to applaud the Impieties of the Clergy; and if any persons Conscience be so tender, and so true to the Religion he pro∣fesses, as to refuse it, he is pronounc'd a Heretick immediately, and accordingly con∣demn'd to the Flames.

The Popes think they do a great matter, when they raise three hundred thousand Crowns upon the people, under pretence of extirpating the Hereticks in Germany, and yet send the Emperour but thirty thousand of them; and in the mean time, they enter∣tain such multitudes of Schismaticks in Rome, whose scandalous lives disturb the peace of all Christendome.

Would the Pope with his Authority, and the Cardinals with their Advice, instead of Persecuting the Hereticks, reform not only the general Abuses in the Church which are numerous, but the innumerable Scandals committed by the Prelats in their Pallaces, and the Fryers in their Cloisters, in the face and defiance as it were of all Christian people, the Church would be not only in a better condition, but the Hereticks that cannot now be reduc'd with force, nor perswasion, would humble themselves, come into the Church, and throw themselves into her Arms.

Some Popes are zealous for the Persecution of Hereticks, but Hereticks do but sport themselves at the Persecution of the Popes; and indeed the Hereticks have more reason to jeast at it, than the Popes have to Persecute, for in the punishing of one, they do but raise up a thousand; if they burn one in some place that is remote from Rome, there will twenty turn Hereticks for it in Rome; in short, if they chastise one, a thousand will be awaken'd to inform themselves of the reason, and turn Hereticks too.

This one thing I may say, that perhaps there is not a man in Christendome better ac∣quainted with the Juglings of the Roman Catholicks, or the Impieties of the Hereticks,

than I am. I have weigh'd and consider'd them both, and will boldly aver•• there is not any way more ready for the Conversion of Hereticks, than the good example of Catho∣licks, and especially the Churchmen; nor better means to restrain those that in Rome it self do write against the iniquities of Rome, than to take away those iniquities once for all.

What I say, I can speak with confidence, my own experience having evinc'd it. Let Rome but Persecute one Tongue, and she shall raise up a hundred; let her but put one good Heretick to death, and she creates a hundred perverse Hereticks in his place.

But some may ask me the difference betwixt a perverse Heretick, and a good one? I will declare my self; by a perverse Heretick, I mean those the Catholicks calls good; and by a good one, him that he thinks perverse. The perverse one praises, and flatters the Clergy in Rome, and Rome in the Clergy; the good Hereticks on the contrary, con∣demn the defects both in the one and the other, not out of malice, but zeal, not to fo∣ment wickedness, but to remove it.

When the Ecclesiasticks do meet with any Treatise that checks and rebukes the Exor∣bitancy of their Lives, they think not of any Reformation of themselves, but cry out pre∣sently 'tis the invention of Hereticks; but the good Catholick, that with sorrow ob∣serves the Ecclesiasticks Conversations, know too well it is otherwise.

The Hereticks abhor me to death, and why? Because with Gentleness and Charity, I rebuke the Extravagan••es of the Churchmen of Rome; for they making their advantage of the disorders there, would be glad to have all things run to ruine: and indeed, had I any design to do Rome a prejudice, I would let them go on in their own wayes, without giving them any notice of the Precipice. A Chyrurgeon that hates his Patient, trou∣bles not himself about his recovery; but he which loves him, will put his Probe to the Wound, to remove the Corruption.

I call God to witness, I speak not what I say out of passion; my desire is to see the Church in Charity and Union within it self, for this is certain that violence, and com∣mination, and force, have no other effect upon the Hereticks, than to exasperate and in∣cense them.

All other applications are vain: to remove the crudeties and ill humours in the Sto∣mach, inward Medecines are to be taken, and those humours that tare and gnaw the ve∣ry Bowels of the Church, are to be removed, before that which corrupts the habit and outward parts only: if the Physician purges the body thoroughly within, he is assured the outward part cannot remain ill. The Governours of the Church, the Prelats, and the Priests, are the Vitals and Interior parts of that Body, let them be well purg'd of their Enormities, and the Exterior will soon recover. If Rome would Cure Rome, the Hereticks would be cur'd by their example.

I have often said it, and will assert it again, that Hereticks do dayly repair from their several Countries to the City of Rome, to observe the Conversation of the Catholicks, and imbrace what they esteem most conducible. But with what success? They come forth Christians, they return Turks; they enter into Rome with a scrupulous and unset∣led Conscience, and they go out with a Diabolical; they come forth with a desire to be∣come Holy, and they go back with a resolution to become Devils; for in a word, the most part of those that come thither, return Atheists home again. And all by reason of the innumerable Scandals and Transgressions they observe in the Ecclesiasticks; so as there could be nothing more Charitable and Expedient for the Conversion of Hereticks, than for the Pope and Cardinals in their great Prudence, to begin and effect a thorough Reformation in their Clergy.

A certain Protestant of Bearne, that had been long in Italy, and was my particular friend, would often tell me, He would sooner choose to be a Devil in Hell, than a Catho∣lick in Rome; and his reason was, Because the Devils believe and tremble, but the Ca∣tholicks did but laugh at it, committing greater faults in the Church than they.

For my better satisfaction, I intreated him one day to give me a clearer prospect of his Judgement, which willingly he granted, and deliver'd it in this manner▪ Sir, Homi∣cide is forbidden in the Old Law by Gods express command, and by Christs particular Order in the new; in short, God as God, Christ as God and Christ, all Laws both

Divine and Humane, both Natural and Celestial, have forbidden Murther. Non Occides.

Yet in Italy, nay in Rome it self, thousands of Murthers are committed, and which is worse, the Murderer has no more to do, than to betake himself to their Churches. I have seen my self, some of those Homicides walking in State for their Recreation in those very Churches, where but a while before, the dead body of him that they had murther'd, was bu∣ry'd, and can any thing be found more Diabolical than this? No, and without doubt I have good reason for my Resolution of being a ▪Devil, rather than a Catholick.

I did not fail to suggest all the Arguments the Pope and the Church use for the defence of their Sanctuaries, but to no purpose, for he answer'd, and not without passion, That the Pope could not make the house of God a refuge for Murtherers, expresly against his commands without making the world believe Gods Commandements were false. And truly a good Conscience cannot be without some regret, as often as he thinks upon Gods ex∣press command, Thou shalt not kill; and on the other side, observes the Violators of that Law shelter'd and protected in his house, as if the presence of Christ serv'd only chiefly to secure Murtherers. I know there are many Divines, that with great zeal will endea∣vour to defend it; but I would to God there were fewer of them in the Church, perhaps things would be better manag'd in the Service of God with their native simplicity, whereas now the minds of poor Christians are confounded with the Opinion of this Di∣vine, and the Explication of the other. Schism, and Heresie, and Schismatical Con∣venticles, from whence had they their Original, but from the brains and niceties of the Theologists? But let them defend their Sanctuaries, and argue against the Precepts of God as they please, the Day of Judgement will come, and they will have their reward.

Poor Princes, must it needs be that the Arms of your Justice must be held, and the safety of the people impugned, by an Opinion that is without doubt Diabolical.

A certain friend of mine that had seen the world, did use to call the Divines and Con∣fessors, the two Domestick Enemies of the Church; and truly I cannot resolve my self, which of the two are the least necessary in the Service of God. Amongst scrupulous persons, I know these words will be thought Heretical; but certainly they are full of Pious Sentiment and Catholick. The Divines, that will be disputing beyond what the simplicity of Faith requires, are Devils, not Divines; and the Confessors that make Sport and Comedy with the Confessions of their Penitents, are the same. The Theolo∣gists with their Arguments, turn Unity into Schism, and the Confessors on the other side, turn the Confessions into Farces. Were the Government of the Church (instead of being Monarchical, and dependant only upon the Pope, as it is now) Aristocratical, and committed to the care and jurisdiction of such Cardinals, as would serve the Church, and not his Holiness, the Divines would not be so quarrelsome, nor the Confessors as prophane as the Divines. But Confession now adayes is nothing but derision, the Con∣fessors drolling only and playing upon their Penitents, and cheating both them and themselves.

And all this evil proceeds from the carelessness of the Bishops, in Selecting fit persons for the taking Confessions, I am confident there are in Italy at this time, above two thousand Confessors that can neither read nor understand one verse in the Scriptures, and yet most of them Masters or Batchelors of Divinity; and God knows then how the poor Sinner is absolved. Two instances I can give of their Capacities, not Chosen, or Select, but taken up by chance out of a thousand more that I have heard. The first is of a cer∣tain Merchant of Parma that went to Confession to a Bare-footed Fryer of the Order of St. Francis, and had this Penance injoyn'd him, That he should eat three Ounces of Chaffe. To ease himself a little of the disgust he had taken at the indiscretion of his Penance, he comes to me and tells me the whole story; I had the curiosity to ask him what his sins were that he had confest, and he protested to me nothing but that he had had an intention to have kiss'd his Maid.

Now I leave the Reader to be judge in this case, what proportion there was betwixt the Sin and the Penance. His heart should have been punish'd, not his mouth, because 'twas that, not this, had offended. But 'tis ignorance and indiscretion that causes all this, and should the like case happen to me, I could very well make the Father an an∣swer.

The other was of a certain young Student that went to a Jesuite to Confession; amongst other of his Confessions, he told him that he had lay'n a whole night with his Fatherships Neice, and began to faint almost under the shame and apprehension of his Sin, so that he had no mind to proceed, but the good Father to incourage him, told him, That it was no such great matter to lye a night with the Neice, for he had ly'n ten years to∣gether with the Mother. And with this good exhortation, he sent the young man back to his house. And this second Example I heard my self in a Sermon in a certain Town in the Territories of the Venetian, Preach'd by an Augustine Fryer, who by his face, look'd as like to do such a business as the Jesuite.

And thousands of these instances may be heard dayly in their Pulpits; the Church of Rome, by reason of the licentiousness of its Ministers, being the laughing-stock of the Catholicks, and the obloquy of the Protestant. And truly 'tis sad, that those Confessi∣ons that were at first requir'd, as conducing to the Salvation of Souls, should be turn'd now (by the iniquity of the Confessors) into the scandal of the Church. The Bishops shut their eyes at every thing, because the Cardinals connive at them. The Cardinals commit all things to the Pope, contenting themselves with the magnificence of their Sta∣tion. The Pope (because they let him alone in a Pinnacle of Grandeur above all exha∣lation of scandal) leaves them to themselves, and retains his opinion of their Piety; not regarding what Heresies the Ignorance, Malice, or Lasciviousness of his Confessors, may create.

To this the Ecclesiastick answers, that we ought not to look so severely to the faults of the scandalous, because they are but frailties, and so will be judged by the Divine Justice it self. And for instance they alledge the example of Judas, who was a Traytor even in the company of the Holy Apostles, so as our eye they say, ought not to be upon him, but upon the rest. To which I answer, that if there were indeed but one ill Churchman in twelve, all Hereticks both Jew and Gentile, would be converted to the Faith; but as the case stands, there is scarce one good to be found in ten thousand bad, and therefore how can they be converted, that have so many scandals in their prospect.

But some will say perhaps, how can these things be redress'd? I answer, with the greatest facility in the world, if the Cardinals pleas'd. I speak not of the Pope, because (let the Divines say what they will for His absoluteness) to speak the truth, the Church of God is not a Monarchy, but a Republique, the Cardinals and Bishops being Supreme and Soveraign Senators, and the Pope, as Christs Vicar, President of the Senate; for though Christ created St. Peter his Vicar, he took not away the Authority from the rest of the Apostles, they alwayes with Supreme Authority in their Colledge, decreeing what ever they thought necessary for the benefit of the Church, St. Peter being allow'd no more than his single voice. So that the Care and Government of the Church, be∣longing by legal succession to the Cardinals, the right of appointing remedies against such scandals as do afflict us, belongs likewise to them. And indeed, whilst the Church was under a kind of Aristocrasie, Miracles, and Holiness, and Goodness, were observ'd to flourish. But since the Priests began to flatter the Popes, conceiving preferment and ad∣vantages easilier obtain'd by the adulation of one person, than a Senate, they put all into the hands of the Pope, and made him a Monarch; so that Miracles were lost immediate∣ly, Sanctity was banish'd, and a thousand wickednesses introduc'd, because that which was Monarchy in the hands of the Pope, became Tyranny in those of the Nephews. Insomuch that to reduce the Church to its Primitive Holiness, it will be necessary to re∣store it to its antient Aristocrasie.

Since my being at Rome, I heard of hundreds of Decrees put out by the Congregation of Regolars, but I never heard of any of them put in Execution as they ought to have been, the Popes for the most part having dash'd them motu proprio; besides▪ the appli∣cation being superficial and only to the top branches of the Tree, it was impossible it should reach the Corruption that was in the Root. The wickedness of the Churchmen, is like a Wart upon a mans hand, the more you cut it, unless you cut it to the bottom, the greater it grows. To put out fire, it is necessary to remove that matter that sustains it; and if the Cardinals would apply any remedy to the scandals that throng dayly out of the Cloysters, to the detriment of the Church, they ought not to consider

the nature of the Fryers, after they are made Fryers, so much as the qualities of those who make themselves Fryers.

The Method of the Italians in this age (I speak not of other Countreys) is good in∣deed for the advancement of their Arms, but not at all for the benefit of the Church, For example, an Italian that has three Sons, picks out the wisest and most gentile, and Marryes him to keep up his Family; him that is most sprightly and vigorous, he sends to the Wars; and if any be more foolish, or extravagant than other, he is sent to the Covent. In short, those Fathers whose Sons are given to Theft, to Drunkenness, Lust, Dissoluteness, or Prodigality; if they be Lyers, Swearers, Cheats, Blasphemers, &c. do presently devote them to the Cloyster, where putting on the Habit of a Fryer, they put them out of their sight indeed, but put them into a Religious house, where they be∣come Devils, because wickedness, or rather a heap of wickedness, cannot be taken away by fifteen yards of Cloth.

Were these disorders but regulated, a great part of the scandal that lyes at present upon the Church, would be taken away. 'tis a shame the worst should be given to God, and the best to the Devil: 'twere better to suppress Cloysters and Fryers, than to suffer such Fryers to be made. In the Church of Rome, the quality of the persons that are to enter into Religious Habits, is not so much consider'd, as their quantity; so their num∣ber be great, no matter for the rest, Cheats, Back-biters, the Hunch-back'd, the Lame, and the Blind, are all admitted into the Cloysters, as if the number, not the qualities, made the Religion. O most diabolical policy, and fit to be exploded!

Did it belong to me to supplicate the Pope, and the Colledge of Cardinals, I would do it upon my knees, because I observe goodness and piety declining in the Church, and all by reason of the multitudes of Priests, whose qualities ought to be more regarded, than their numbers. One truly Religious man, is worth a thousand wicked, and edifies the Church more with the explinariness of his life, than all the rest with their Religious formalities.

When first I saw the picture of St. Francis, with a Church upon his Shoulders, and this Inscription about it, Vade Francisce repara domum meum quae labitur. I was amaz'd, especially when having the reason of it from a Father of that Order, he told me that St. Francis had seen our Saviour one night in a Dream, who admonish'd him, in the same words to go and repair his Church. And in this, the cunning of the Fryers wherewith they lull and cajole the Popes and the Cardinals, is seen. This I may boldly affirm, that that Inscription is a dishonor to them all; to what end serve the Pope, the Cardinals, and the Bishops? If this be true, the Pope cannot deny but his Government is naught, because he has suffer'd the Church to fall into those Errors. Upon the day that is dedica∣ted to St. Francis Saverius, in the presence of four or five Cardinals, and in Rome it self, I heard a Jesuite Preach in praise of that Saint, among the rest of his Elegies, this was one, That he had Baptiz'd a million, and a hundred, and eight thousand Souls in the Indies. I wonder'd not so much at the Priest that Preach'd this, as at the Cardinals that stood gaping to hear him. To believe that Saverius did not Baptize more into the Faith of Christ, than the whole Colledge of Apostles may, I hope is no Heresie; and indeed if I speak my judgement, I am of opinion he scarce Baptiz'd any, and my reason is, because at this time there is not a hundred thousand Christians in the whole Indies. So that had it been true, that St. Francis Saverius had Baptiz'd so many, the number would have been increas'd, especially the way having been open since that time to the Spaniard, Por∣tugal, English, Hollander, and all other Christians whatsoever. But for my part, I dare affirm 'tis but a politick Stratagem of the Fryers, to besot, and inveigle, the Pope and Cardinals into an opinion of their Piety, and to shut their ears against the report of their Wickedness.

The Church is to be supported by the Zeal and good Government of the Popes and their Cardinals, who are absolute Governours of the Flock of Christ, and no others; the Saints are to honour and respect them as Servants of God: but the consequence will not hold, that out of respect to St. Francis, the Church should be fill'd up with thou∣sands of Franciscans, in which they do more mischief than good. And if it were true, that St. Francis Baptiz'd so many thousand Souls as they pretend, it would be unfit to

give the Jesuits that great liberty to inrich themselves, as if St. Francis his Voyage to the Indies, had been to have brought the Indies back to the Colledge of Jesuits. But why these multitudes of Religions? Why these numbers of Priests? Half a dozen good Christians, would do more towards the Conversion of Infidels, than thousands of such, as devour up the bread from the people, and impoverish Princes, for the inrichment of themselves.

Pope Innocent the tenth, suspended the Superiours of all orders from investing of Fry∣ers, but the intention of that Pope not being seconded by his Successors, it was not exe∣cuted long before the Gate he had open'd was shut up again, and it may be it was out of fear of their railing, for being naturally vindicative, they have more sting than honey in their tongues. If the Cardinals Projectors of the several orders about Rome, would take the pains but to Visit the Covents under their Charge, in five and twenty Fryers, they would scarce find fifteen that could read, nor three amongst them that were fit to converse with an honest man. To what purpose then is this loss of bread upon an unprofitable Generation? To what purpose does the Church despoil her self of her own Garments, to cover the shoulders of a race of people that do nothing for her interest? It is the Pope is the greatest gainer by these multitudes of Clergy; the Princes in the mean time lose so many of their Subjects, and so much of their Revenue, giving out of their own Stock to the Church, whilst the Pope sucks up at long run whatsoever they give.

I shall conclude this Book with a Jew that was baptiz'd in Rome; to whom I ask'd this Question, If there were many more of his Nation converted to the Faith; to which he re∣ply'd, The Jews might be easily made Christians, if the lives of the Churchmen were not so scandalous, I answer'd, If you that are now a Christian, do retain still such good thoughts of the Religious; 'tis a sign your Baptism has no profound root in your heart. The Jew smil'd, and leaving that discourse, it was all the answer he gave me. In the mean time, let him that pleases imagine the rest. I shall proceed to discourse more nearly of the Cardinals, who are the Legal Supporters of the Church of Christ.