The new politick lights of modern Romes church-government: or The new Gospel according to Cardinal Palavicini revealed by him in his history of the Council of Trent. Englished out of French.

CHAP. II.

ARTICLE I. Five Errors and poisoned Maxims of the scrupulous Policy of the zealous Igno∣rants according to the Flesh.

THe first pernicious Error of the zealous Ignorants is, to pretend that one should live in the Church as one ought to live according to God, and that the Laws of the Church were regulated and formed by that Principle.

The contrary Maxim is, that the Laws of the Church ought to guide men accor∣ding to the Flesh, and commodiously having regard to the corrupt inclinations of their Nature.

The Second pernicious Error is, That that which is best to be done, is best also to be commanded.

The opposite Maxim is, That the best to be commanded, is that which can be done commodiously according to the Flesh, and not that which should be the best to be done according to God.

The Third pernicious Error of the zea∣lous Ignorants is, That the Church ought to be governed according to the Rules of Antiquity.

The opposite Maxim is. That the Church ought not to be governed according to the Rules of Antiquity.

The Fourth pernicious Error is, That the Church ought to he governed by the way of Councils.

The opposite Maxim is, That the Church ought not to be governed by the way of Councils.

The fifth Error is, That the Church ought to be governed by every Bishop in particular, according to the portion of the Episcopacy fallen to him, which makes in all the Bishops but one and the same Unity of Episcopacy in solidum.

The Fifth opposite Maxim is, That this Opinion is seditious, and that the Church ought to be governed by one only Bishop, King and Monarch of all others.

'Tis true, quoth the Cardinal, if one would take the measure of Good from the Idea of what it ought to be, the Church in the condition wherein we see her, would appear most dreadfully deformed,* 1.1 vero è che se vogliamo prendere la misura del bueno dall'idea di quello che doverebbe essere, la difformità ••••nza dubio rimane grandissima.

Now it is from the Idea of what ought to be, that the Zealous take the measures of their Policy, and they would fain have Laws made to oblige the Church to live as it ought, to live; for example, that Charity should be regulated by that which Gods Love requires, and as the hope or fear of an eternity of Heaven or Hell requireth,* 1.2 daciò che merita un Diò, e un eternità di paradiso ò d'inferno.

They will not by any means that things should rather be regulated according to that, which one man can in reason no more but ex∣pect in the times wherein we are, who are as it were, the Dregs of Adam's corrupti∣on, where our Republick to be governed, is not composed of any that be perfect, but of so many Millions of the imperfect Belie∣ving of the old and new world,* 1.3 e non più tosto da quello che può sperarsi in questa feccia d'Adamo.

The true Religious Policy, according to this Cardinal, doth lay it then for a gene∣ral Maxim, that for to make Laws, one should be guided by the disposition of the people, who being imperfect, ought to be regulated according as God and Nature hath set them into the world in these our times,* 1.4 dovendo governare gli huomini quali Iddio e la natura gli producono al mondo; and a Form must be proposed proportionate to the dispositions of the Matter; that is to say, propose Laws accommodated to peo∣ples humors, and not introduce Idea's foun∣ded

upon what ought to be, having rela∣tion to God, dignè Deo, as S. Paul speaks; From hence this Cardinal leaves it to be concluded, that the Laws of the Church ought not to be such as they should be: for example, if one were obliged to love God by an Act of Love, as a Divine Virtue; if one were obliged to tend to the perfecti∣on of that Love, if one were cursed, doing the work of the Lord negligently.* 1.5 This is ignorant Folks Zeal, zelo imperito d'alcuni, to confound what's best to be done, with what's best to be ordained, as if one was the other,* 1.6 che confondono l'ottimo à farsi con l'ot∣timo à commandarsi, not perceiving that Laws are then worst when they prescribe what's most excellent, that is to say, a per∣fection impossible,* 1.7 le leggi tal ora son' pessime quando prescrivono l'ottimo, ciò è una perfezion inosservabile.

Thus to make Laws according to the true carnal Policy, one must take great care if one would bring it to good, to cause that they be observed,* 1.8 che poi successe, looking out first to see if there be any likelihood of success in the Reformation pretended, ri∣formation riuscibile; for on the contrary, if Laws be made where there is no apparence, they will bring in the Reformation proposed, those Laws become a poison in the Policy. 'Tis important then that one be instructed how to take well his measures to make Church-Laws, that the success thereof may be infallible; for one ought not to imagine

with the Zealous Ignorants, that Antiqui∣ty must be followed,* 1.9 Ʋsaronsi per l'antichi tempi, adunque deonsi rimettere in uso. Anti∣quity ought not to serve for a rule to the present Church, neither ought she to be go∣verned by Councils and Bishops assembled: on the contrary, there is no conjunction of Stars whose influence can be more peril∣lous to the Church than that of Councils is;* 1.10 non si può imaginar congiunzione di più pericolosainfluenza che un synodo generale.

The Church ought not to be governed by Bishops, every one according to his share of Episcopacy, as if it were all but one E∣piscopacy in it self common to the Bishops and the Pope; it is a seditious Doctrine to pretend this solidity,* 1.11 quella sediz sosa dottri∣na. This Cardinal busies himself in the following course of his History, to confute these Errors, and to establish the opposite Maxims to purge the poison of these Errors out of the Religious Policy of the Church; and he concludes very well from thence, the necessity of a Monarch, that may be the Head of the Church, Emperor and King of the whole Universe, who is as the Soul and the Form of the Church, to inform it, animate it, and direct it, according to the Laws of true Policy, which is that accord∣ing to the Flesh, secondo la carne.

ARTICLE II. The first Errour of the Zealous Ignorants refuted: which is, That by the Laws of the Church, men ought to be obli∣ged to live as God's Love requires, and the Hope of Paradise, and the Fear of Hell; there ought to be grateful Laws made, and commodious for corrupted Nature.

LAws are corrected and change accord∣ing as they are approved by the People who make the trial of them,* 1.12 non è stato mai al mondo alcun senato ne sacro nè profano le cui leggi non habbiano in qualche parte ricevuta la correzzione dalla proua.

Wherefore, though even one should have hope enough of success, yet before Laws be stablished, 'tis prudence first to try and see what may be grateful to the generality of the World, in case ones Laws should take effect, talora è prudenza il tentare eziandio con dubio dell'evento chiò che se riuscisse sa∣rebbe grato al commune.* 1.13

So that the Rule to be given for making of Laws, is the disposition of the people to receive them; otherwise if they be not grateful to them, it would be Ignorance and indiscreet Zeal to offer violence to corrupt∣ed Nature.

Now to judge of the inclinations of peo∣ple, we ought not to consider those which they would have had if their nature had re∣mained sound, but those which they have, their nature being corrupted by Adam's sin, in questa feccia d'Adamo.* 1.14 For God will not tear out of our hearts those inclinati∣ons we brought into the world when we were born,* 1.15 non vuole Iddio sveller da gli animi le innate inclinazioni; for example, men in the corruption of their nature, have a dread of Poverty and of taking pains, which doth accompany Poverty, the poor being forced to labour to get their living; men in their corrupt state love Idleness, the dread then that they have of poverty,* 1.16 ought to be kept up in the spirits of men, in tal'manniera si mantiene l'horrore verso la povertà come com∣pagna dello stento.

Look ye, here is the inclination that the Religious Policy according to the Flesh, ought for to nourish, whence one ought to con∣clude, that Riches making one part of mans Felicity, 'tis a sin not to seek to enrich ones self. Likewise corrupted Nature is ashamed of Poverty, she finds it a shameful thing; this thought makes one afraid, either for ones self, or for ones posterity,* 1.17 turpis ege∣stas, temuta da lui ò in se stesso ò nella discen∣denza; what should Religious Policy accor∣ding to the Flesh then do? should it dis∣abuse men of these thoughts? No, on the contrary, it ought to cherish these thoughts, going along after them, and accommodating

Laws thereunto; This is the very Cardinal's consequence. If one would seek the rea∣son of it, 'tis visible there can be no other but that corrupted nature in pursuance of this same horror, this same shame, and this same dread of Poverty will seek for to enrich it self, and such seeking is a great virtue; for that every Act that serves to a man's Felicity, is an act of Virtue; so that corrupted Nature will shun Idleness, which is a sin contrary to the carnal Felicity of the Christian Republik, which causes even the rich to fall into poverty, which is opposite to their Felicity; whereas, if Re∣ligion on the contrary, should teach people that labour and pains-taking, far off from being dreaded, is a thing enjoined, even to be done by the rich, that poverty, far off from being a state of it self shameful, is the first of the Christian Beatitudes, as our Lord hath preached in his Gospel; this same Belief would at least render the man indif∣ferent, both in regard of Riches and of Poverty, and falling into poverty, he would believe himself happy in that state of Humiliation that Jesus Christ chose for him∣self; so that fear, horror and shame would not oblige him any more to labour to shun poverty, and get riches; that Christian and Spiritual indifferency would make him less eager to work, as well as to get more qui∣et, and less careful of the Morrow, which would not be profitable for the carnal Feli∣city of the Christian Republick, nor by

consequence, conformable to Virtue.

The same would come to pass, if the greatest portion of the Goods of the Church were employed for relief of the poor, and not to enrich Priests and Church-men; for what a thing would that be, that Nature-corrupted-men, as the poor be as well as others, should find, when they came to be poor, such great Estates and abundance set∣led upon them?* 1.18 che charebbe quando vedessero una provisione abondante e sicura per tutti i poveri. This supposed then, pursuant to the inclinations of Nature corrupted, shall the Religious and Carnal Policy, which is the true, establish for Law, that the best and biggest portion of Church, Revenues be employed for relief of the poor? Nay but to enrich Church-men, and make their Felicity according to the Flesh.

If the Zealous maintain, that the best and biggest share of Ecclesiastical Reve∣nues ought to be employed for relief of the poor,* 1.19 che la prima e principal parte delle Ec∣clesiastiche entrate doverebbe applicarsi à poveri e non à ministranti, the Religious and Car∣nal Policy will condemn that Maxim as directly contrary to the happy estate of that Republick,* 1.20 to the Institution of God and of Nature, ed io affermo che ciò sarebbé un costume dirimpetto contrario al felice stato della republica ed à gl'istituti di Dio e della natura.

So too corrupted Nature loves Voluptu∣ousness, yea and she invites men to all their

Actions by the Motive of some pleasure; as for example, to eat and drink, to the end to taste what's delicious in those Ali∣ments,* 1.21 la natura medesima c'ensignò questa prudenza invitando gli huomini à mantener la propria vita col diletto del cibo.

Corrupted Nature hates all that is less commodious and less delectable than that which she is wont to taste or enjoy in the life one uses to lead,* 1.22 all'orecchie loro suonera, sempre molesta la vita men' commoda e man di∣lettevole della passata; and this affection is so natural to man, that one may observe it practised even in Communities the most mortified and holy,* 1.23 e questo affetto è si na∣turale dell'huomo che suole sperimentarsi in ogni communità eziandio più mortificata e più santa. What shall the Religious and Car∣nal Policy do then? Shall it root out those inclinations of corrupted Nature to pleasure? God does not will it.* 1.24 Non vuole Iddio svellere dagli animi le innate inclinazioni. Shall it teach a man that he is obliged in usage of things to have no more but what's precisely necessary for him to do a virtuous action, and not to do that virtuous action by the alone Motive to find pleasure therein accor∣ding to carnal sense? 'Tis visible, that if Christian Religion should establish these Maxims, Christians Lives would be a conti∣nual Mortification, and all that eagerness which makes men bustle to advance them∣selves, enrich themselves, and enjoy hu∣mane Felicity according to the Flesh, would

be deadned. This would be the ruine of our Carnal Policy, which is the most excellent of all Moral Virtues, whose Object is car∣nal Felicity, Riches, Honours and Volup∣tuousness, what ought this Religious Policy then to do? See ye here what it ought to do according to our Cardinal. The Hea∣then they set before corrupt Nature Volup∣tuousness, which nourishes Vices, which are ever linked to Idolatry; the Church ought to set before Christians such pleasures as may serve for remedy against Idolatry; and as pleasure for pleasure, if it were equal on both sides; so corrupted is Nature, that she would prefer Idolatry before the Worship of the true God. The Church ought in such sort to deal, that in the vo∣luptuousness which she presents to the peo∣ple, there may be more and greater Dain∣ties, and of that which tickles the Appe∣tite and Senses, than in that which is tasted out of her Communion, that the pleasure may be greater in what she makes use of to cure Vices, than in any voluptuousness which Paganism or Heresie can make use of to nourish them, ed è conforme non solo alla pietà,* 1.25 ma eziando alla politica, il far che i teatri più sontuosi e più dilettevoli sian quelli dove il vizio si medica, non dove si nutre; for ex∣ample, quoth Nuntio Alexander, the People will have Stage-plays and Sights, they love the pleasure thereof, vuole il populo i teatri, shall the Church then make Laws against Stage-plays, Comedies, and the love of

Pleasure? No, she will accommodate her self to that natural inclination of the peo∣ple, and bring it so to pass, that there shall be more pleasure in the Shews she sets forth for Christians, than ever were in the Pagan Shews: Here is that called true Religious Policy according to the Flesh, to cure the love of Pleasure by bestowing more carnal pleasure upon a man within the Church, than one should have had remain∣ing out of its Communion. This is the Re∣ligious Policy that Jesus Christ came to establish in his Church, quoth this our Car∣dinal, to signalize his people upon Earth by the Prerogatives of their pleasures, questo governo dissegnato da Christo per sig∣nalare in terra con manifesta prerogativa il suo popolo;* 1.26 'twas for the establishing of this Policy that he died. Here look ye, the fe∣licity and common Good of the Church ac∣cording to the Flesh, is the Object of this Virtue; the first and most excellent of all the moral Virtues. 'Tis through this Reli∣gious Policy, that the Church, of her great Revenues, of her Honours, and of her car∣nal Pleasures, even makes the vocation of all men to her Faith, and a vocation to the Clergy-ship of as many as she pleases to call it, as shall be seen by and by. Instead of amu∣sing her self to make Laws contrary to the esteem of Riches, of Honours, and of car∣nal Pleasures, she establishes that Maxim of true worldly Policy, to guide men accord∣ing to the Inclinations of their Natures,

dovendo governare gli huomini,* 1.27 quali Iddio e la natura gli producono al mondo; for God and Nature bringing them forth such as they be, there's no more to do, but so for to govern them.

ARTICLE III. The Second Errour of the Zealous Igno∣rants, That the best to be done, is the best to be commanded; 'tis better to command that which is according to Nature, than that which would be better to be done according to God.

IT would be better to observe the Laws that are made; for Law is a Rule which in the time it was made, was esteemed the very best to govern well by, la legge,* 1.28 il che vuol'dire la regola riputata la migliore per buon, governo; and the Zealous Ignorants would have that a general Law, which en∣joyns the observation of the Laws already made, because it is the best thing that can be done. This was also one of the De∣mands which the French Ambassadors made at the Council of Trent, to wit, That that, and former Councils Orders might exactly be observed without being infringed by Di∣spensations: This was a request, quoth the Cardinal, that tended to no less than to undermine the Churches Monarchy,* 1.29 che le

costitutioni fatte da Concilii non cadessero sotto dispensazioni, la qual domanda tendeua ad ab∣battere la Monarchia. This in effect, was the 28th of the 34 Articles of Reformation, which the Ambassadors proposed to the Council; That there might be no dispensing with the Canons which forbid Marriage within the Degrees prohibited, unless in favour of Kings and Princes for the publick Good.

'Tis very easie to make the Poison of this Error manifest, That what is the best to be done, is the best to be commanded, whe∣ther one considers it in relation to Divine Laws, that direct the inward affections of the heart, or whether one considers it in re∣lation to the Humane Laws of the Church, which can but direct exterior actions, it is wholly throughout pernicious. As for the inward Affections, God being the great in∣visible Good of man, it is certain, that to love him by an act of Love, as a Virtue Di∣vine, would be the best; as also to set ones affection more upon that invisible Good, than upon that which is seen; but is it best to say, that God hath thus commanded it? No, because that that Command would not be accommodate to the condition of the most part of men which are within the Church, who set their affections more upon what is seen,* 1.30 than upon what is not seen, molti mag∣giormente i s' affezzionano à quel che si vede che à quel che si crede. This same Law of Love would not be grateful to them, being

corrupt as they are. Likewise to be wil∣ling and endeavour to arrive to a perfect actual Love of God, would assuredly be best; but would it be best to preach that men are thereunto obliged by Command∣ment? No, without doubt, by the same reason of this same Cardinal: so, to say, that he which does the work of God negligently is cursed; one sees clearly the venom of such like Doctrine, and how many persons it would cast into despair; here's what regards the Divine Laws, which regulate the mo∣tions and affections of the inward man.

As to the humane Laws of the Church, which can regulate but outward actions, suppose one should make a Law obliging Christians to observe all the Canons indi∣stinctly, as the Council of Trent hath done, in these terms, Sciant Ʋniversi sacratissimos Canones exactè ab omnibus & quoad ejus fieri poterit, indistinctè observandos; Sess. 25. c. 18. There is no doubt but it is best to observe all the Canons; but is it best to command it? No, because that that Law would take away from the Princes of the Church the power to derogate from those Canons, and to shew favour therein to those whom they should judge fit,* 1.31 derogando per ordinario alla lege; prima de due qualità che massimamente son' bramate del principe: Now to derogate from Canons or Laws, in favour of those which one would gratifie, is the prime of those two Qualities desirable in a Prince, and this ability is one of the most effectual

that he can have: to vitiate and ruine this Quality, by taking that power from him, is most pernicious, il pessimo suole essere una corruzione dell'ottimo; so that it is also ma∣nifest in this respect, that it is a most perni∣cious Error, That the best to be done, is the best to be commanded.

This may be remarked in the Laws made by the Council of Trent; for if the Pope should observe them, and not shew favour when he judges it fit, the Spring of at least half his Graces and Benefits would be at a stop,* 1.32 se'l Papa vuol'osservare quelle leggi, il fonte della sua benefizenza asoiugasi per metà.

Now the power to do good, is one of the two Hinges whereupon Veneration for Powers moves and is upheld,* 1.33 la facoltà di benefacere e un de' due cardini sopra cui sostiensi la venerazione de Principati,

The respect that men have for Princes, is the firmest Basis of their Empire and of their Authority, quella venerazione ch' è la base del loro Imperio. The Popes Authority is the Ground-work of the Church and of its Government according to the Flesh, as according to the Spirit,* 1.34 del qual governo la base è l'authorità del Pontefice.

So to follow the order of all these Truths, and to conclude from first to last, 'tis mani∣fest, that to lay this Maxim, that the best to be done, is also the best to be commanded, is to lay a Principle that destroyes the foundation of the Church; and see here

of what importance it is to disabuse hu∣mane understanding concerning the false Maximes of Zealous Ignorant men's Policy, Vulgar Souls, Slaves of Common Opi∣nion.

That which is the best to be done, is desirable, must be agreed, but more desi∣rable than possible,* 1.35 più desiderabili che possi∣bili. It is more desirable than commodious for mens conditions; Nature it self hath a regard to what is convenient for the state of men, and avoids that which is not sutable for them according to Tempers and Times wherein one is, and with whom one lives, non adattate alle condizioni degli huomini come fà la natura ed allo stato del mondo che porta∣vano ì tempi.* 1.36

'Tis then very evident that the Laws of the Church ought to be grateful and ac∣commodated to the inclinations of corrupt Natures, such as they are, and not such as they ought to be with relation to God. To well govern the Church, there needs but to observe how the present times go, and after what fashion men live; for if the Law hath man for its Object, and as it were its Matter, yet he also is as it were Agent, in regard of the Law, and upholds himself in all the inclinations which he hath brought into the world, and in all the habitudes wherein he hath been engaged,* 1.37 i quali hanno per attori e per soggetto gli huomini che sono di fatto al mondo e con l'inclinazioni e con l'usanza che di fatto hanno. This is a reason

why Right must be regulated by Fact, and not Fact by Right: Right is immoveable in its nature, and he that would stay there, should never do any thing; and this is again one of the pernicious Errors of the Zealous Ignorants which we are a going to re∣fute.

ARTICLE IV. The Third Errour of the Zealous Igno∣rants; That Antiquity ought to serve for a Rule to guide the present Church; This Errour comes from the Instinct of the Devil; 'tis a folly to believe, that what is Ancient is best; the an∣cient Laws were in the Churches In∣fancy.

THe Reverend Father Diego Lainer, in that Famous Discourse which he made in the Council of Trent, touching the Reformation of the Church,* 1.38 voto famoso, speaking of re-establishing Elections accor∣ding to the ancient manner practised in the Church, says, That they which would re∣new those Usages, and other like ancient Customs,* 1.39 were moved thereunto by the instinct of the Devil, Coloro che volev••no rinovare tali usi antichi muoversi per l'instin∣to del diavolo. That the French were instant

to have that old Usage re-established, but he doubted the miseries of that Kingdom were a chastisement from God upon that Nation, for having in some sort separated them∣selves since the time of the Council of Basil, dubitar egli de Francesi come di tali che forsè erano gastigati da Dio ne' presenti infortunii per qualche loro separazione fin dal tempo di Concilio di Basilea. Their Reason,* 1.40 quoth he, is, that it was wont to be thus done in the first Ages of the Church, so that those Elections ought to be brought into use again,* 1.41 vsaronsi per gli antichi tempi adunque deonsi rimettere in usu: And I, replies that Father, say the contrary; it hath been wont to be so used, therefore one ought not to set it up again, più tosto seguirne il contrario. This is the reason of it; since it was wont to be so used, it had never been left off, if there had not been inconveniences obser∣ved; in that Custom such there were obser∣ved to be in it, and for that reason it was left off,* 1.42 and by the same reason it ought not to be revived, percioche s'erano speri∣mentati loro inconvenienti e pero elle dimesse.

For why would the Church have quitted her ancient Customs of discipline, if she had not perceived that Discipline followed with inconveniencies? Is the World at this day less wise than it was at the begin∣ning; it would be a great folly to be∣lieve it.

'Tis in effect a great one, quoth this our Cardinal, to imagine that all that is

old is best,* 1.43 è gran' folia il credere che tutto l'antico fosse megliore del moderno. The Church had its Infancy,* 1.44 infanzia per così dire della chiesa, in that time she was little, and the number of the Faithful was not great, as since the believing persons are become,* 1.45 quan∣do il numero de' fedeli non era ancora ben cre∣sciuto. Now, that which is thought, and that which is done in Childhood, hath not the advantages that Age is wont for to bring; so that that which is ancient now, is but that which was thought and done when the World was but young, and as one may say,* 1.46 a Child; l'antico era pensato e fatto del mondo ancora moderno: but that which is new, is done and thought in the World's ripe and full-grown Age,* 1.47 e per contrario il moderno, del mondo già divenuto antico: So that it is an Errour which would fain set up again the ancient Cu∣stoms of the Church, and of her Disci∣pline, such as were in the Apostles times, and in the first Ages: 'Tis, as one may say, to make the Church fall back again into Childhood, nell'infanzia della chiesa. Now is there any man grown up to years, that would fain be for the Teat again, to live as he did when he was a Child?* 1.48 nè il giovane potrebbe tornare al vitto che usò bam∣bino. Is it not ridiculous then to think the same may be done in a Body Politick, as that of the Church is?* 1.49 così parimente accade ne' corpi politici. So that the pre∣sent Policy of the Church ought to be re∣gulated,

not upon that which the ancient Popes did heretofore, but upon that which in likelihood may be brought to pass in the present state wherein she is,* 1.50 misuriamo quel che può riuscire secondo il presente stato del Christianesimo, non quel che i Pontefici hanno fatto altre volte.

ARTICLE V. The Simplicity of the Ancient Councils opposed to the Courtliness and Regal, which the Legates Presidents at the Council of Trent shewed towards Philip II. To go about to re-establish the Ancient Simplicity, is to put men again to live upon Acorns. The Change that's made in the World, is not for the worse.

'TWould be a ridiculous Blindness, and an Extravagancy never to be justified, if it should be proposed to retain the Wonts and Ancient Simplicity of the Church in its Councils,* 1.51 onde saria schiocchezza derisa ritener lo stile de l'antica simplicità nell'Ecclesi∣astiche radunanze: For as in the Councils of our Times, the greatest Princes of the Earth have concernments, and are therein interessed,* 1.52 di cui sono partecipi i maggiori principi della terra; Should it be a vanity

blameable and criminal to use a little of it, as the Legats of the Council of Trent did to∣wards Philip the Second, when he passed through that Town, to go into Spain, and he was there magnificently regaled by those Presidents of the Council; As for me, quoth our Cardinal, I do not believe I can be taxed of vanity, if I recite in my History the Ceremonies of that Feast, nè par mi dannabile di vanità il narrar le ceremo∣nie che vi seguirono.* 1.53 For after many other Feasts in the Honour of that Monarch, the Legates caused to be erected 300 paces from the Town, in a little Isle upon the River of Adige, a Palace of excellent wood∣work, hung within with rich Tapestry, a∣dorn'd with Painting and excellent Sta∣tues: In this place they gave him a most magnificent Feast, accompanied with char∣ming Musick; at the end of the Meal, ac∣cording to the custom of Germany, began the Ball; the Prince danced there, and the Ball was follow'd with diverse Tiltings and Plays; where were represented the principal Feats of Chivalry described in Ariosto, whose Poem came forth a little while after,* 1.54 seguirono le danze, eve ballò il principe stesso. There was never seen the like in the Times and Places of the ancient Councils. Did Constantine dance and lead the Ball at the Council of Nice? Theodosius at the first of Constantinople, &c. What appa∣rence mean while or likelihood should there be to make the Church at this day go

back again to that Ancient Simplicity, and hinder Princes, for example, from leading the Ball at Councils? I shall be asked per∣haps, quoth Alexander, Nuntio of Pope Leo the 10th, in the Diet of Worms: But did they live so in the first Age?* 1.55 Come si viveva ne' primi secoli? I shall answer, quoth he, that by the same Reasoning one might undertake to perswade men to live upon Acorns; because they say, that in the pri∣mitive times of the World, men made their Meals thereof,* 1.56 mà con questa forma d'argo∣mentare si potrebbono ridurre gli huomini à ci∣barsi di ghiande, perche liggiamo che cosi negli antichi tempe si viveva.

By the same reason, continued the Nun∣tio, one might undertake to perswade Princes to live like the first Founders of States, without Guards about their Persons, without Anti-Chambers in their Palaces, i Principi à star senza guardie,* 1.57 senza anti∣camere; one might exhort Princesses and their Daughters to wash Boucks, and in Sope; to spin and sew, as whil'om did Au∣gustus his Daughters, with their Mother; that Master of the World not being willing to be cloathed but with the Stuff they had spun with their own hands,* 1.58 le figliuole de' Rè à lavar i panni.

But does not one know that Humors change with Age;* 1.59 chi non sà che si come ne' corpi humani si mutano le complessioni e bisogni secondo l'età? It would shew finely, if one should follow this day in Building, the

Rules of Architecture 400 years ago, l'architettura di quattro cento anni sono;* 1.60 as if a Body should sing, or as if one draw the I∣mages that are adored in our Churches after the Model of those times,* 1.61 la pittura di quel tempo nell'adorate imagini degli altari, la mu∣sica di quel tempo nell'armonia sacra del coro.

The Maxim then that one ought to oppose to that of the Zealous Ignorants, who do not know the World, is to tell them in gene∣ral, Change of Times, change of Customs, altri tempi,* 1.62 altri costumi.

The World being at this day refined, or at least much changed, Civil Commerce and Policy hath also received changes, and 'tis as by a common consent, that change in Po∣licy hath brought in the same proportiona∣bly in treating Ecclesiastical affairs,* 1.63 Essendosi adunque ò affinato ò almeno mutato il sentimento degli huomini e il commercio civile, è conve∣nuto che à proporzione di quello si mutino an∣cora le maniere di trattar gli affari Ecclesiastici. In good deed, men at present have their inclinations conform to the present times, and not to the times past: Why should they not have their Usages and Customs in Ec∣clesiastical affairs conform to the present times? and why should they be obliged to follow the old Customs of their Grandsires? gli huomini con l'inclinazione e con l'usanza che di fatto hanno,* 1.64 e non qu••lli e non quali fur••no à tempi andati.

Let no body say the World is at present

worse than it was formerly; such Discourse is the old Tune, and the old Proverb of the Country;* 1.65 these be complaints and lamenta∣tions of the Ignorant Vulgar, il dire che'l mondo presente sia peggiore dell'antico, sono proverbii delle comedie e querele del volgo; to be surpriz'd thereat, is a sign one is but meanly bred, privo di erudizione che ciò cre∣desse. To hearken to these sorts of common Proverbs, is to have ones mind enslaved, as they call it, with the Opinions of the Vul∣gar. 'Tis not true then, that the later Ages are more corrupt than the former; 'tis true, the number of the wicked is increased, but that of the good is so also, because the Church extends further than it did then: And if any body says, The Church had formerly more holy men, one may answer again, and say, That at this day the present Church hath a greater number of believing saved Catholicks, though not so holy indeed as formerly,* 1.66 se questa più feconda di santi, quella è più abondante di salvi.

These Truths being so evident, though the reading of my Book, quoth our Car∣dial, produce no other fruit, at least, I as∣sure my self, it will disabuse the world of these kind of popular Errors,* 1.67 Io mi confido che la lezione di questa mia istoria, ove non partorisse altro frutto, levarà uno scandalo assai commune da persone zelanti ma inesperte negli affari civili e nel corso del presente mondo politico, ciò e perche i Papi non usino à nostra

età di raunare i concilii come usavasi per altri tempi, come persuadono i canoni; for the Error of ruling the Church according to An∣tiquity, is one of those Errors of the Zea∣lous Ignorant, of the same nature as is that of Government by way of Councils, where∣of we are going to examine the extrava∣gancy.

ARTICLE VI. The Fourth Error of the Zealous Igno∣rants refuted; That the Church ought to be governed by way of Councils, as She was Fifteen Hundred Years to∣gether. The Provincial Councils are hard to assemble; the National have always been abhorred by the Popes; and the General have none but ma∣lign Influences on the Church.

THe Reverend Father Diego Lainez, in the Famous Discourse he made in the Council of Trent, upon the Business concerning Reformation of the Church, speaks thus of Councils; As for Provin∣cial Councils, they cannot be assembled, but with great difficulties, Sinodi Provin∣ciali congre••herebbonsi difficilmente.* 1.68

But that which ought to make them to be apprehended, is, that they may easily

degenerate into National Councils, which would not be without great peril to the Church, mà ben sì ne seeguerebbono ì Nazi∣onali con grave rischio della chiesa. The Popes also have alwayes abhorred all Natio∣nal Councils,* 1.69 Concilio Nazionale sempre abor∣rito da Pontefici, because that those sort of Councils are not proper, but to excite No∣velties among the Catholicks,* 1.70 atto fra Cato∣lici à suscitarne novità.

Now although Novelties, as we have seen, ought not to be rejected, and that Ancient things are not all good, the No∣velties that National Councils may pro∣duce, are all bad; and of all the Ancient Customs, that of having National Councils ought above all, to be looked upon as ill; and that is a laudable Novelty no more to call any of them. Now to discern well in Policy, the good Novelties from the bad, one needs but to observe the Rules which we have already laid down, to accommo∣date ones self to Times, Places, Humors of Persons; in a word, to fit the Form to the Dispositions of the Matter.

But to come back to General Councils, 'Tis not fit, quoth Father Diego Lainez, that the precedent Council do set the time when another should follow, as did the Council of Constance; because that would give advantage to the stubborn to appeal from the Popes Sentences to the future Council, and that would be to take away from the Church Obedience and Unity;

percie cio sarebbe data occasione a' contumaci d'appellar delle sentenze del Papa al futuro Concilio,* 1.71 togliendosi l'ubidienza e l'unità del Christianesimo. Moreover, the Influences of a General Council could be no other but lamentable to the Church,* 1.72 nel Cielo mistico della chiesa non si può imaginar conjunzione di più periculosa influenza che un Sinodo generale. 'Tis with the Mystical Heaven of the Church as with the Visible and Material Heaven, where God hath placed that great num∣ber of Stars which we see, but all far off and separate one from the other by consi∣derable spaces. If he should assemble them all in the same place, would it not be to destroy all Nature, and to confound it so in the Heaven Mystick of the Church? The Prelates are as the Stars, of different greatness; all would be lost in the times wherein we are, if they were assembled; and it cannot be undertaken without ma∣nifestly tempting of God,* 1.73 sarebbe appunto un tentare Dio. It is good to see the particular Reasons thereof.

The First Politick Reason against the holding of Councils.

Where-ever the greatest Number be as∣sembled, there be many Opinions, as well as many Heads, and there be always dif∣fering Votes and Sentiments, which pro∣duces Division,* 1.74 Dove sono più teste e più cuori ivi sempre è qualche discordia di pareri e di voleri.

Discordance in Sentiments and Councils, is the Origine of Disputes and Contestati∣ons, la discordia è l'origine del contrasto;* 1.75 and as in the humors of the Body, so in the motions of the Spirit, contrast is a cause of corruption,* 1.76 e' contrasto così negli umori del corpo come dell'animo è origine della corruzio∣ne; Councils then are but a Spring of Di∣visions.

Reason II.

Every numerous Body of men, how holy and sublime soever the order of them may be, contains a deal of Ignorance, and is a source abounding with a spawning of pas∣sions,* 1.77 mi è noto che in ogni ordine numeroso di persone benche sacrosanto e sublime, talora si addensa molta ignoranza ed alligna molta pas∣sione. Though they be Bishops which com∣pose Councils, yea, though the Bishops were Princes of their Diocesses, though they were Kings thereof. There is a Po∣pulace even among Kings, said the Moral Philosopher very well,* 1.78 e però ben disse il mo∣rale, che si dava il volgo eziandio di Rè. Now the more a Populace assembled is numerous, 'tis manifest, the more Ignorance, and the more passion is there.

Reason III.

The Authority which resides in an ordi∣nary and common Bishop, quoth our Car∣dinal,

is as it were a Tenure or Jurisdicti∣on, holding very much underneath that which gives the Purple to a man of Quality,* 1.79 tal bassezza. d'authorità qual convenisse ad un' ordinario Vescovo e non ad un nobilissimo porpo∣rato. The Popes are Elected by these Emi∣nentissimoes, and are ordinarily of their num∣ber; but those little Bishops are not drawn but out of the number of poor Priests of some unknown Diocess, and the multitude of them is infinite,* 1.80 una moltitudine immensa di piccioli vescovi eletti non frà un senato di Cardinalie dà un senato di Cardinali, mà da volgari Preti d'un augusto territorio. Now what good can one hope for from a great troop of Bishops of this size? Cardinals are bred up in opulence, in the Crowd of the Popes Court, which is that of the whole World; there they take notice of the bu∣sinesses of all the Churches of the Universe; from all parts there is an influence of Cour∣tiers, all vers'd in Policy; 'tis there that mens Wits are refined. But these Bishop∣lings are confined with a pitiful Revenue, within the pent up Territory of their Di∣cesses, where they are content to snudge, and live wretchedly,* 1.81 che si contentino di confinarsi con poche rendite in angusto terri∣torio. What Breeding can be got in this base kind of Education and Living, to make a Bishop able to argue in a Council upon Politick affairs, which he does not under∣stand, nor has been ever able to learn, and to give after that rate Laws to the whole

Universe, having no skill in the Worlds, nor the Court-shifts; how can they avoid being baffled in the publick or private Conferences, held in Councils with Persons, the most refined in Policy in the World, and with whom nevertheless, Measures and Resolutions must be taken; how should they be able to do it with any sufficiency, be∣ing never any more refined than Pope Adrian the Sixth was in any Court of Ita∣ly, still having kept in the Countrey, and in private dwellings, nelle terre particolari,* 1.82 senza affinarsi in dottrina ed in senno nell'ec∣cellente scuola della frequenza.

What then can one hope for from such kind of Stuff assembled in Council, but that they will be hurried away through Passions, and gross Ignorance, and Inconsi∣deration, which is not meet for Legislators, gli affetti particolari si muovono talora da un solo sguardo inconsiderato.* 1.83

Reason IV.

A multitude of petty Prelates without experience how to govern people, can but produce a like multitude of Sentiments, lit∣tle regular, and Projects likely to trouble the Church,* 1.84 in una moltitudine di persone per lo più non esperte del governo de' popoli si potea dubitare che sorgessero concetti stravaganti e di gran' disturbo al ben della chiesa: An exam∣ple thereof was seen even among the Bi∣shops assembled at the Council of Trent,

vescovi raunati in Trento,* 1.85 i più di lorò ine∣sperti degli affari mondano...* 1.86 i vescovi chi per imperizia di maneggio, chi per discrezione di zelo, &c.

Is it not much to be feared lest the Whimsey should take these petty Prelates to decide once more again, as it was done at the Council of Basil, That a Council is above the Pope?* 1.87 Era da temersi che non si re∣suscitasse la fastidiosa disputazione della mag∣gioranza trà il Concilio e' l Pontifice. Who does not see what trouble such a Decision would bring upon the Church? 'Tis an Opinion held erroneous at Rome, and con∣demned by a multitude of Divines and Ca∣nonists;* 1.88 in Roma si tien per dottrina erronea e condannata dal torrente de' Theologi e de' Canonisti.

Reason V.

What can be expected from a Council, but that which is called Reformation? Now 'tis certain, that alone the very word Re∣formation will sound alwayes ill, I do not say, only to the Ears of Church-Courtiers, but even to Communities the most mortified and holy,* 1.89 à l'orrechie suonera sempre molesto il vocabulo di reformazione, a questo affetto è si naturale del huomo che suole sperementarsi in ogni communità eziandio più mortificata e più santa. The Sentiment is natural; Re∣formation is not beloved for what's meant by Reformation, but a life more strict, and

less commodious, a life less pleasing than that which one led before,* 1.90 il vocabolo di riformazione ciò e di nuove strettezze, di nuove proibizioni, di vita men commoda, men dilettevole della passata; Now who is it that loves to have his pleasures retrench'd? and who can be certain whether or no the Council may not drive on their Project of Reformation into Idea's impossible, and without any likelihood?* 1.91 quella riformazione ideale non riuscibile.

Reason VI.

Every Multitude falls into the one or the other vicious Extream; to err either by excess of animosity, or through lack of Courage,* 1.92 è solito d'ogni moltitudine dar negli estremi ò di pusillanimità ò d'animosità, such was the disposition of the Bishops Assembled in the Council of Trent,* 1.93 come suole ia moltitudine congregata, hauean con∣cetti guaillardi; 'Tis known how much a very small Wit can attribute to himself, and take upon him in every Punctilio of power and authority, when he believes himself mounted to that degree of honour, as to give Laws to the Church;* 1.94 sapendo quanto s' aroghi ogni cervello l'habiltà di fare statuti.* 1.95 ... misurando essi pretenzioni con l'eminenza del posto nel qual vedeansi constituti in quel senato. When a whole Assembly then goes too far and exceeds, it fails not to make Laws too violent, and too full of

rigour. So Pope Pius the IV, in the In∣structions he sent to his Legates, compa∣red the Bishops of the Council of Trent to Headstrong Coach-horses, ready to run away with the Coach; whom one ought not to check and hold in with ones utmost and di∣rect force,* 1.96 lest they break all apieces, es∣sersi gli animi tanto infiammati nella carriera, che il ritenerli sarebbe stato con quel rischio di rottura e de sinistro col quale si tenta di subito fermare una carozza tratta da cavalli che vo∣lino. He took all manner of care that the Council should not make any such escape, as to make him work,* 1.97 cercò ben talora che non se ne facesse qualchucna troppo guaillarda. .. nel che soglion peccar le comminutà e massime le nuove.

Reason VII.

'Tis a very common Proverb, That one must do good to Children and Commonal∣ties whether they will or no,* 1.98 à fanciulli ed à communi, convien fare il bene contra lor voglia.

The People whereof every Commonalty and every Assembly is compos'd, are not able to govern themselves, otherwise they would never have been such Fools, as of their own selves to set up upon their own heads Masters to domineer over them, and they to submit under them,* 1.99 se i popolo sa∣pessero e potessero governarsi da se, non sa∣rebbono stati si folli che havessero sopraposti i

dominanti. Now how should one suffer those that are not capable to govern them∣selves, give Laws to others and govern them?

Reason VIII.

'Tis well knowh what power Hope and Fear have upon the Spirits of men; now the Bishops commonly being Temporal Princes Subjects, how can they be free from those humane respects?* 1.100 sarebbon più va∣lenti i respetti del timore delle speranze e degli altri affetti che nul Pontefice, si per la sua grandezza, si per la sua lontananza; and in effect, when Pope Pius IV was reproach∣ed, That he did not leave to the Bishops of the Council of Trent their liberty: He cleared himself thereof no otherwise but this fashion; That their Kings and other Princes left them less of it than he; so that their servitude was undoubted, and the business was no more but to chuse which Master they ought to serve.

Reason IX.

To verifie this shameful Servitude, it may be sufficient to relate some Examples of what passed in the Council of Trent.

1. Martel Vescovo Fiesolano having com∣plained, That by reason of the Pensions im∣posed on their Bishopricks, and of the Pri∣viledges granted to the Religious Orders,

there remained to the Prelates but only the vain Name of Bishop,* 1.101 non restar ad essi quasi altro che nome vano di vescovi; Cardi∣nal Farneze answered on behalf of the Pope, That as to the impertinencies of the Bi∣shop of Fiesole, his Holiness found it good not to proceed against him otherwise than by reproof and remonstrance,* 1.102 quanto all'impertinenza del vescovo di Fiesole, sua San∣tità approva non proceder che di riprensione verbale: So that the Cardinal del Monte, first Legat, having a passion to mortifie that Bishop, bramoso di mortificarlo, interrogated him publickly, Whether he persisted to say, That Bishops did hold upon Earth the place of Jesus Christ? s'egli teneva come pur haveva affermato, che i vescovi sostenessero la voce di Christo in terre? Whereupon, he was fain to explain himself, lest his Propo∣sition should be qualified more rudely than with Impertinence; which, quoth our Car∣dinal-Historian, makes appear the Legates and the Popes moderation,* 1.103 acciò che appa∣risca la moderazione si de' Legati come del Papa.

2. So were the Bishops of Cadix and della Cava served also; their Discourses were termed impertinent, because they had said, they reckoned they were not answe∣rable for their Sentiments to the Cardinal of Lorrain, da Legati, dal Visconti, e dal Car∣dinal Borromeo, furon chiamate imperti∣nenti.

3. The poor Bishop of Aliste, being wil∣ling

to hold at a second Sitting, That Bi∣shops were instituted Bishops by Jesus Christ, drew upon him the ill humor of Cardinal Simonetta, who told him in full Council, You are insolent, let others speak,* 1.104 onde il Cardinal Simonetta gli disse ch'egli era insolen∣te e che desse ormai luogo di parlare à gli altri.

4. The Bishop of Budoa, speaking his Sence, alledged those Words of the Wise man, All is Vanity; the Legates did not believe that they were alledged on that oc∣casion, seriously; so they wrote an igno∣minious Letter against him to the Pope, una lettera ignominiosa, wherein they called him Ridiculous and Buffoon,* 1.105 gli racconta∣rono i buffoneschi suoi motti, and the Pope sent them word, that if they could not re∣duce him, they should turn him out, and drive him away as scandalous,* 1.106 il mandasse∣ro via espressamente come scandaloso. He that would reckon up all the trouble that the Popes had to master these kind of Bishops at the Council of Trent, and the pains the Bishops were at every moment to justifie themselves towards the Popes, when they had spoken either about Residence, or the Jurisdiction of Bishops, as of Divine Right, or of some other such matter, would never have done. 'Tis manifest then, That Councils are neither pleasing to Popes, nor advantagious, nor desirable for the Bi∣shops, where they are becall••d Fools, Buf∣foons, Insolent, Impertinent, Head-strong Coach-Horses, and useless to the Church.

ARTICLE VII. These Reasons did presently make the Council of Trent dreadful to the Roman Courtiers. These Reasons hinder Princes also from Assembling the Estates of their Kingdoms. It would be to tempt God, to be for∣ward to call a Council: The unprofi∣tableness thereof appears by the little or no Good that came of the Council of Trent.

I Believe in truth, quoth our Cardinal-Historian, That the Court of Rome dreaded and abhorred a Council, when that of Trent was proposed to be Assembled,* 1.107 io credo veramente che dalla Corte di Roma fosse temuta, ed ancora in qualche tempe ab∣orrita, la convocazione del Concilio. But though that Court should have had no dread thereof, Soveraigns have alwayes very much apprehension, when the business is about the Assembling their General E∣states; wherefore they never call them to∣gether,* 1.108 but in case of extream necessity, sapevano esser regola di tutti principi non adu∣nare senza extrema necessità gli stati gene∣rali; and this makes me conclude, quoth the Cardinal, that as long as the course

of the World is such as it is, it would be tempting of God to be forward to call a Council, unless out of very necessity,* 1.109 onde fin che il tenor del mondo procede così: il ten∣tarlo, fuor che negli estremi bisogni, sarebbe appunto un tentare Iddio: Such an Assembly would threaten Schism and apparent Divi∣sion,* 1.110 è un far congregazione che minacciasse evidente rischio di convertirsi in disgregazio∣ne della chiesa.

And besides, there would not come there∣of any considerable Good; for 'tis clear the Reformation established by the Council of Trent, is very moderate,* 1.111 quella riforma∣zione sola si moderata e discreta che poi suc∣cesse e che la prudenza de Padri estimò ri∣uscibile.

Nevertheless, if the Pope should observe strictly this moderate Council, all would be lost; this troubled Alexander VII, at his coming to the Popedom; for at that time he was very zealous and desirous to re-establish Discipline, and retrench Abuses, he called to Council the ablest men of the Dattery, periti delle facende della Dateria, and speaking to them about the Dispensa∣tions for Marriages within the prohibited Degrees, which were granted so common∣ly at Rome, against the express Prohibi∣tion of the Council of Trent; he told them, he wondred much at so frequent a going a∣gainst the Decisions of the Council, asking them how it could possibly be that it had so passed into a Custom,* 1.112 come passasse questa

contrarietà usitata in Roma allo statuto Tri∣dentino; That so frequent a contravention against the Judgment of that Venerable As∣sembly, appeared to him little praise-wor∣thy, pareva poco lodevole che si frequente∣mente si repugnasse al giudicio di questa vene∣randa assemblea. They answered him, That this Custom began in the time of Pi∣us V, a Pope of a signal and severe Good∣ness, and a religious Observer of the Coun∣cil, and that there was no other Reason, but that of experience of the Fact,* 1.113 che la ragione di questo discostamento del decreto Si∣nodale era stata l'esperienza del fatto. He had seen that from the Decree of the Council of Trent ensued great and very con∣siderable inconveniences in practice, and therefore that holy Pope made no difficulty to dispense therewith, even without having any other cause therefore. Thus the Coun∣cil of Trent, for all its Prudence and Mode∣ration, suffered it self to be carried too far away with its Zeal, and went too far in∣to an Ideal Reformation, whereof mischie∣vous inconveniences might have followed, if the Prudence of the Popes had not brought a Cure. What can be hoped for then from all the other Councils wherein there was never found so much Prudence and Moderation, as appeared in this last Council?

There be a-many other Articles besides that of Marriage, wherein there is need that the Pope should give ease against

the severity of the Council; for example, in that which concerns plurality of Bene∣fices, if the Pope should not still dispense therewith, the Cardinals would have no∣thing to live on, and the Court of Rome would turn Desart,* 1.114 Senato Romano privo di quelle badie rimanerebbe privo del vitto. One may see of what importance it is for keep∣ing up the Church, to keep up the Splendor of the Court of Rome; yet the Council of Trent made no reckoning of it; so that what can one hope for from any other Coun∣cil whatsoever?

In fine, The Council of Trent declared, That all the World was obliged to observe its Canons indistinctly, and that none should be dispensed with, but when there was ur∣gent and just cause, urgens justaque ratio; and then the Dispensation should be given freely gratis, otherwise the same should be null: Aliterque facta dispensatio subreptitia censeatur, Sess. 25. c. 18. But now these Dispensations are not given gratis at the Court of Rome, where a great deal is given for them sine causa, without any reason, but that they pretend that the Money that is gotten thereby, contrary to the Council of Trent, is a just and pressing consideration for to grant them out,* 1.115 Anzi essere in verità gran' cagione per dispensare quella grossa multa che l'impetrante si contenta di pa∣gar in aiuto de' poveri e dell'opere pie.

It is manifest then that even the Refor∣mation of the Council of Trent would be Ide∣al,

and of no success, riformazione ideale e non riuscibile, if it were not judiciously re∣formed by the Politick Prudence of the Roman Court; so that nothing is less useful than Councils, and less necessary for gover∣ning the Church.

ARTICLE VIII. The Council of Trent it self hath ac∣knowledged, That the way to govern the Church, is no longer that of Coun∣cils; and that the Laws which it made were submitted to a Superior Authority.

THe best one can say of the Council of Trent, is, That it had the Prudence to insert in its Decrees beginning and end∣ing, That it meant in all things, that the Authority of the Apostolick See should remain inviolate,* 1.116 salva in tutto l'autorità della Sede Apostolica. Wherefore, quoth our Cardinal, I will not quite blame the Fathers of that Council for Decreeing a∣gainst Plurality of Benefices, ne per tutto ciò si vogliono biasimare i padri Tridentini; for they had no intention by that Decree, to bind his Supremacies Hands, whom they had declared all along to be left at full liberty,* 1.117 per ciò che il decroto non intese d'annodar quelle mani supreme che il Concilio si

nel principio come nel fine delle sue leggi di∣chiarò di lasciar disciolte.

But as in all Policy Sacred or Profane, 'tis the approbation which the People give unto a Law by their usage thereof, that determines the force and the Merit of that Law, and when it is doubtful what success it may have, 'tis prudence to try first if the greatest number will be pleased there∣with,* 1.118 è prudenza il tentare ezandio con du∣bio dell'evento ciò che se riuscisse sarebbe gra∣to al commune: It follows that there must be a Superior Authority to derogate from the Laws of a Council, or to dispense with them, according as usage may require therein, or thereabout; and this the Council of Trent hath very well acknowledged, in declaring it meant not in any sort to tie up the Popes hands; insomuch that through an effect of a singular Policy, though there should not be so much as one Decree of the Council of Trent observed; yet if that were so by the Pope's Order, it would be found, That nevertheless the Decrees of that Council were kept, because he would be obeyed to whom the Council hath left absolute power, which reaches as far as to impower him to derogate from the Council's Orders. After this fashion is it, that our Cardinal, maintaining, That the Church ought not to be governed by way of Councils, and that, That of Trent hath upheld the Pope in an Authority over its own, doth defend the Judgment of the

whole Christian World Assembled in that Council; and thus he defends the whole Catholick Church, and this is the Ground he hath to call his Book Diffesa del Sacro Concilio di Trento.* 1.119

ARTICLE IX. Refutation of the Zealot's Fifth Errour, That Episcopacy is but one and the same thing in all Bishops: This is a Seditious Opinion, and destroyes the Allness and Soleness of the Monar∣chy Ecclesiastick.

THe Difference about Episcopacy, is not concerning the Bishop's power of Order; for that's common to all Bi∣shops, of Divine Right. There be a-many Catholick Authors, who hold, That the Character of the Bishop's Order differs not from that of Priests.

The Business is about their Power of Jurisdiction, in governing the Church; for the Zealous pretend, That all Bi∣shops have received this Jurisdiction in governing the Church, immediately from Jesus Christ, and that it extends it self throughout the whole Church in solidum, and that herein Episcopal

Jurisdiction is of Divine Right, as well as the Popes Jurisdiction; 'tis one and the same Episcopacy in him, as it is in them; in him, as their Head; in them, as Head of their inferior Priests, by Divine Right.

If that were so, Seeing the Bishops did never exercise that Power of Jurisdiction over all the Universal Church, what power was that which Jesus Christ gave them, which never yet took any effect? This was the Argumenting of Father Lainez,* 1.120 à che valere una sorte de giurisdizione come quella ch' e in loro da Christo, per se medesima affatto impotente e inesercitabile.

Supposing that the Bishops may exercise sometimes this same power in solidum,* 1.121 over the Vniversal Church, it follows then, That there is no Universal Prince of the Church; but that she hath as many Universal Princes as she hath Bishops,* 1.122 e pero che non fosse un solo Principe di tutta la Chiesa, mà tanti Principi universali quanti vescovi; so that eve∣ry Bishop reckoning himself intrusted with the whole Church in solidum, will attempt as of Divine Right, to govern the Dioceses of all others, and if that might be, what would become of the Order and unity of the Church, 'Tis clear, That if this O∣pinion had place, and that Jurisdiction were such in all Bishops, there would not remain any thing more of the Monarchy and Unity of the Church, and she would be, as it were, without a Foundation,* 1.123 onde in tal caso non rimanerebbe dove alloggiar so∣damente

la Monarchia e l'unità della Chiesa; and by consequence, this Doctrine is quite and clean seditious, questa sediziosa dottrina. And here follow now the Reasons of the op∣posite Doctrine, which is nothing but Peace and Quietness.

Reason I.

If the Bishops have their Jurisdiction of Divine Right, it follows that the Pope can neither deprive them of it, nor restrain, nor enlarge it for them, ch'el Papa non po∣tesse loro restrignerla, e così ne meno ampliar∣la; for a Jurisdiction thus changeable can∣not be of Divine Right,* 1.124 perciò che quella ch'e tale non è variabile della volontà e della potestà umana.* 1.125 Non la potesse ritorre ò scemare senza cagione. Notwithstanding this, 'tis which the Pope does when he reserves Cases to himself concerning Persons, or Places, or Affairs, and grants Priviledges or Exempti∣ons, or makes Decrees all without any ground; yet if all those Dispositions were null, what trouble would be in the Church, sarebbe cosa di grande perturbazione si tali suoi ordini irragione-voli fosser' nulli.* 1.126 Every Bishop pretending his Jurisdiction of Di∣vine Right, and therefore unalterable, would pretend also a Right to overlook the Popes Ordinances, and so impugn them of Nulli∣ty, or abuse as often as he pleased, under pretence they were without cause,* 1.127 gli si po∣tesse muover sempre questione di nullità con allegare il diffetto della sufficiento cagione. What would become then of blind Obedi∣ence,

which alone maintains the Unity of the Church? To withdraw this Obedience from the Popes Commands, would teach Subjects to withdraw the Obedience they owe to the Princes of the Earth,* 1.128 lo sciorre se stessi dall'u∣bidienza verso del Paapa ero uno sciorre insieme le coscienze de Vassali dall'ubidienza verso di qualunque principe.

After this Rate, no Parish-Priest would obey his Bishop, when his Orders did not please him; and this would make the un∣benefic'd Priests or Curates rise up against the Parish-Priests, frà poco la medesima pre∣tensione di governo poliarchico havrebbono i rettori privati co' loro vescovi, i preti sim∣pli ei co' Rettori;* 1.129 thereby the Church would become a very Babylon, e finalmente si for∣marebbe con verità quella Babilonia.

Reason II.

Bishops are obliged to obey the Pope, though his Decrees should be unreasonable: So then their Jurisdiction is not of Divine Right, and that of the Pope alone is of Divine Right. If the Bishops power were of Divine Right, one should be obliged to obey them, as one does the Pope, though their Decrees were unreasonable, and con∣trary to the Pope's; now if that were so, Bishops would turn little Tyrants, having shook off their Obedience to the Pope, who is, as S. Charles Borromée calls him,* 1.130 Our Lord upon Earth, Nostro Signore.

Take away from the Pope Right to make

himself be obeyed, though his Orders should be unreasonable, whilst his Power is of Divine Right, and grant that power to Bishops, as having their Jurisdiction of Divine Right, every Bishop will be Sove∣raign in his Diocess, ciascun vescovo sarà sovrano nella propria Diocese. The Bishops will pretend they have put down one Ty∣ranny in the Church, viz. the Pope's; di∣ranno d'haver estinta una tirannia, but instead of one pretended Tyranny, there will come up by that Disorder an innumerable crew of small Tyrants,* 1.131 e n'haveremo generate in∣numerabili; every one of them as a small Pope, will be obeyed with blind obedience, though he commands evil like the Pope, à guisa di Papi. They will have it, that their People shall believe all that they tell them, as if 'twere Gospel, as if they were infal∣lible Popes,* 1.132 not able to err, à guisa di Papi credendo ogni popolo ciò che il suo vescovo per altro soggetto ad errare gli proponesse comme senso della scrittura; And from thence what would follow, but that what one teaches in his Diocess, the other will condemn as He∣resie in his? Which would bring forth a∣mong believing Catholicks a most fearful contrariety of Laws, of Ceremonies; of Usages,* 1.133 and in fine, of Faith too, qual con∣trarietà forgerebbe di leggi, di riei, e fin' di fede trai fedeli.

The Source of all these Disorders comes from Bishops pretending that their Juris¦diction is of Divine Right.

Reason III.

The Bishops proposing in the Council of Trent, That it should be determined that their Jurisdiction was of Divine Right, and the Question being discussed on both sides, it appeared to some, That all the Di∣spute was nothing but a pure Logomachia, and disputing about Terms; but the more subtil, i più sottili, and scrupulous, i più scrupulosi, judged quite otherwise thereof, and made it manifest, That if the Bishops Pretensions took place, it would follow that the Pope could not without cause di∣spose of things belonging to the Jurisdicti∣ons of Bishops, senza cagione; for example,* 1.134 he could not of absolute authority reserve to himself the Collation of a Benefice in another Bishop's Diocess, he could not send Prohibitions to the Ordinary, or exempt an Inferior from the Jurisdiction of his Bi∣shop, or even translate a Bishop from one Diocess to another, unless for Reasons contained in the Canons,* 1.135 ò trasferir un ves∣covo da una catredrale all'altra. These Rea∣sons hindred the Question from being de∣cided,* 1.136 questi risguardi facevano che molti ne consentissero à diachiarare ch' i vescovi fossero immediate da Christo: Which makes it evi∣dent how important it is in the Church, when one would think there is no more but a Question about Terms or Words, to take good heed if the Question be not a∣bout

something indeed, and not to think that Questions which appear to be only a∣bout Terms, be of such slight Importance, especially in Matter of Church-government.

Reason IV.

There is a deal of difference between the largeness of the Pope's Power, and the Power of Bishops: The Pope, who is chosen, is ordinarily pious and sage, ordinaria∣mente suole eleggersi pio e savio; he has remorse of Conscience, hai rimorsi della coscienza; he has Sentiments of honour, e dell'honore; which being so, 'tis a less evil, as it may sometimes happen, though some of his com∣mands be unreasonable; which is seldom, and his Subjects be obliged to obey them, possa tal'ora obligare i soggetti exandio con qualche irragionevole ordinazione, than that he not being Prince and Monarch, as he is of all Bishops, who are his Subjects, should be made subject to their over-looking, and to their passionate Votes and Judgments, to which they are so subject.

Reason V.

But the great Reason which decides the Question beyond Reply, and makes the Juggle of the contrary Opinion appear, is, That in effect, if the Bishop's Jurisdi∣ction were of Divine Right, they are ob∣liged not to obey the Pope, when his De∣crees are not grounded upon just cause: they could not use the Dispensations which

he gives them, when they are not granted after the manner prescribed by the Canons; for the Canons do forbid plurality of Be∣nefices; it confounds, quoth the Council of Trent, the Church-Order, that one person alone should take upon him the Offices of many persons. All are obliged to observe the Sacred Canons without any distinction, indistinctè,* 1.137 unless they be dispensed there∣with for just and urgent cause, and which may redound to the Churches greater profit, and that the Dispensation be granted cost-free; in default whereof, 'tis to be reckoned surreptitious. Now almost all the Bishops have plurality of Benefices, and they have the Pope's Dispensation for it, which is not grounded upon any urgent or just cause, nor given to them cost-free; they make use of these Dispensations, they be conformable to these Decrees, the Pope then has a right to rule over them, even without reason; and since they obey him, they acknowledge that their Jurisdiction is not of Divine Right, otherwise they could not in conscience possess a many Be∣nefices, they could not in conscience be translated from one Bishoprick to another; the Dispensation that is granted them, is by right null according to the Canons, in maniera qualora volesse trasferir un vescovo da una Catedrale all'altrá,* 1.138 gli potesse muo∣vere sempre questione di nullità con allegare il difetto della sufficiente cagione. But if it be so, that the Pope has no power to di∣spense

without a cause, where be the Bi∣shops? for either they have Consciences, or they have none; if they have none, and that being transported with passion for a Benefice or Bishoprick more fat or ho∣nourable, they will needs be translated thereunto,* 1.139 accade che la violenza della pas∣sione accenda talmente gli affetti che ove non si dispensasse cadderebbono in grave peccato; and that they will frame false and coloured causes to obtain their Dispensations, which is rather to get by stealth, than to ob∣tain; such Dispensations granted upon false considerations, are null, rubando per questo mezzo le concessioni mille, and so they will continue even unto their Death, in a sort of sacrilegious, incestuous Marriage with their Churches,* 1.140 continuando poscia in mari∣taggi sacrileghi, fin' alla morte, unless they had rather keep all their life-time in one condition against their minds, and lead a miserable kind of life, con repugnanza di cuore & con infelicità di vita. If they have any Conscience, then if that Conscience be in the least tender, it will never let them be quiet while they reflect upon those just and reasonable causes allowed only by the Ca∣nons, non quietarsi interiormente mai; there∣upon a thousand scruples, either concer∣ning Substance or Circumstances, will be still returning upon them, ripullulando loro sempre n'el cuore varii scrupoli intorno alla verità ò nella sustanza ò nelle circonstanze della ragione esposita, which will keep them

in perpetual torture, without any Reme∣dy, il che gli fà stare in un perpetuo tormen∣to senza rimedio, and will make them in danger to commit many sins through an er∣roneous Conscience, e con pericolo che per coscienza erronea tommettano molti peccati, that in fine they will fall into despair of their salvation,* 1.141 e cadano indesperazione della salute.

Now to avoid such terrible and dange∣rous extremities which might put all the Bishops into a damnable condition, a man sees there's nothing safer than the Doctrine that maintains against the Zealous Igno∣rant, That Bishop's Jurisdiction is not of Divine Right.

ARTICLE X. From these Reasons it results, That these Bishops Jurisdiction comes to them only from the Pope. The Opinion that Episcopacy is but one and the same thing in all Bi∣shops, is nothing but a Platonick I∣dea.

FRom all before alledged, 'tis easie to conclude, That there's an infinite dif∣ference between Episcopacy in the Pope, and Episcopacy in Bishops; because the Bi∣shops not holding their Jurisdiction but of

the Pope, he shares out to them no more thereof than he pleases, they being the In∣ferior Order,* 1.142 di cui egli fa parte à minori Prelati, as Father Diego Lainez said; but it is wholly in him as the Source, because he is the Soveraign Vicar of Jesus Christ, tutta come in suo fonte nel summo Vicario di Christo per cui descendesse negi' inferiori Pre∣lati;* 1.143 * 1.144 in effect, their Rank and their State is a State inferior, minore stato, Prelati mi∣nori, vescovi minori, quoth S. Charles, they be small Bishops, and small Prelates; for which reason,* 1.145 the name of Vicar of Jesus Christ hath not continued to them, non es∣sersi lasciato il nome di Vicario di Christo à vescovi minori; they are nothing but a great multitude of petty Bishops,* 1.146 una moltitudine immensa di piccioli vescovi; Now for a small Bishop, small Power, and small Business. Wherefore the Pope hath reserved to him∣self all the great Affairs of consequence, leaving to the Bishops only the small ones, as, to grant Licenses for ordinary Marriages, to issue out some forts of Monitories, to vi∣sit Nunneries, or the like; or many times, to avoid contest, he permits them to act as Delegates of the Holy See: For the Pope being distracted with the great affairs of the whole Universe, he cannot tend to muse on trifling petty matters,* 1.147 quella giu∣risdizione à particulari Prelati, la qual è pro∣fitevole che sia in loro per non costrigner i Christiani d'andare à Roma in ogni mediocre affare, e perche alcuni negozii meglio son ter∣minati

da chi gli vede con occhio occupato in que pochi soli, che da chi gli ode con orec∣chio distratto ad una immensità d'altre cure. The Bishops have not the power to dispense with plurality of Benefices, because it was not fit to trust their discretion with so im∣important a part of the Government of their Dioceses, as that was,* 1.148 al cui giudicio non era convenevole il permetter.

And as for the chusing of Parish-Priests, the Council hath not given the Bishops li∣berty to do that, for it obliges them to follow the judgment of certain Examiners appointed thereunto,* 1.149 sono obligati à seguir le sentence degli esaminatori; and the Coun∣cil enacts, That those Examiners be appro∣ved by the Clergy of the Diocese at a Sy∣nod, qui Synodo satisfaciant & ab ea appro∣bentur, Sess. 24. c. 18. Which makes it ap∣pear, that even those small affairs which the Bishops have left them, were by the Councils Order, not to be done but in a Synod, and with the Synod's advice.

So that no man which hath not a mind to feed himself with Fancies, will ever approve that opinion of an entire Episcopacy, being one and the same in all Bishops, but will look upon it as a Chimera impossible in pra∣ctice,* 1.150 ogni huomo capaci d'affari civili auvise∣ra per impossibile in prattica questa, per così dire, ideal Republica di Platone, dove tutta la giurisdizione fosse di ciascun' presidente.

Aristotle hath confuted this imaginary Government by Reasons very evident,* 1.151 e pure

una tal Republica con evidentissime raggioni vi∣en rifutata da Aristotele. Now that which is contrary to most evident Reasons of Ari∣stotle, cannot be conformable to the Institu∣tion of Jesus Christ,* 1.152 come si la chiesa di Christo predicasse ch' è contrario à l'insegna∣menti d'Aristotele, 'Tis a very Chimera, una chimera impossibile;* 1.153 a false and fraudulent invention,* 1.154 una invenzione bugiarda; a Chaos of confusion,* 1.155 un caos di confusioni; a right Babylon, con verità Babylonia.

Notes

• * 1.1

  Introd. c. 8.
• * 1.2

  Introd. c. 8.
• * 1.3

  Ibid.
• * 1.4

  l. 9. c. 9.
• * 1.5

  Intr. l. 10.
• * 1.6

  Ibid.
• * 1.7

  l. 1. c. 25.
• * 1.8

  Intr. c. 10.
• * 1.9

  l. 21. c. 6.
• * 1.10

  l. 16. c. 10.
• * 1.11

  Ibid.
• * 1.12

  l. 23. c. 11.
• * 1.13

  Ibid.
• * 1.14

  Introd. c. 8.
• * 1.15

  l. 1. c. 25.
• * 1.16

  l. 9. c. 9.
• * 1.17

  Ibid.
• * 1.18

  l. 9. c. 9.
• * 1.19

  Ibid.
• * 1.20

  Ibid.
• * 1.21

  l. 9. c. 9.
• * 1.22

  Intr. c. 10.
• * 1.23

  Ibid.
• * 1.24

  l. 1. c. 25.
• * 1.25

  l. 1. c. 23.
• * 1.26

  l. 1. c. 25,
• * 1.27

  l. 9. c. 9.
• * 1.28

  l. 7. c. 2.
• * 1.29

  l. 19. c. 11.
• * 1.30

  l. 9. c. 9.
• * 1.31

  l. 7. c. 2.
• * 1.32

  Intr. c. 10.
• * 1.33

  l. 23. c. 3.
• * 1.34

  l. 1. c. 25.
• * 1.35

  l. 19. c. 11.
• * 1.36

  Ibid.
• * 1.37

  l. 6. c. 4.
• * 1.38

  l. 18 c. 15.
• * 1.39

  l. 21. c. 6.
• * 1.40

  l. 21. c. 6.
• * 1.41

  Ibid.
• * 1.42

  Ibid.
• * 1.43

  l. 23. c. 10.
• * 1.44

  l. 8. c. 17.
• * 1.45

  Ibid.
• * 1.46

  l. 23. c. 10.
• * 1.47

  Ibid.
• * 1.48

  l. 1. c. 25.
• * 1.49

  Ibid.
• * 1.50

  l. 1. c. 25.
• * 1.51

  l. 6. c. 4.
• * 1.52

  Ibid.
• * 1.53

  l. 11. c. 13.
• * 1.54

  Ibid.
• * 1.55

  l. 1. c. 25.
• * 1.56

  Ibid.
• * 1.57

  Ibid.
• * 1.58

  Ibid.
• * 1.59

  Ibid.
• * 1.60

  l. 6. c. 4.
• * 1.61

  Ibid.
• * 1.62

  l. 23. c. 10.
• * 1.63

  l. 6. c. 4.
• * 1.64

  Ibid.
• * 1.65

  Introd. c. 8.
• * 1.66

  l. 1. c. 25.
• * 1.67

  l. 16. c. 10.
• * 1.68

  l. 23. c. 10.
• * 1.69

  l. 14. c. 12.
• * 1.70

  Ibid.
• * 1.71

  l. 24. c. 3.
• * 1.72

  l. 16. c. 10.
• * 1.73

  Ibid.
• * 1.74

  Intr. c. 10.
• * 1.75

  Intr. c. 10.
• * 1.76

  Ibid.
• * 1.77

  Introd. c. 9.
• * 1.78

  Ibid.
• * 1.79

  l. 20. c. 10.
• * 1.80

  l. 1. c. 25.
• * 1.81

  Ibid.
• * 1.82

  l. 8. c. 17.
• * 1.83

  Intr. c. 9.
• * 1.84

  Intr. c. 10.
• * 1.85

  l. 5. c. 25.
• * 1.86

  l. 6. c. 7.
• * 1.87

  Intr. c. 10.
• * 1.88

  l. 9. c. 16.
• * 1.89

  Ibid.
• * 1.90

  l. 9. c. 16.
• * 1.91

  Ibid.
• * 1.92

  Intr. p. 10.
• * 1.93

  l. 5. c. 15.
• * 1.94

  l. 21. c. 5.
• * 1.95

  l. 7. c. 2.
• * 1.96

  l. 9. c. 10.
• * 1.97

  Ibid.
• * 1.98

  l. 17. c. 10.
• * 1.99

  Ibid.
• * 1.100

  l. 23. c. 3.
• * 1.101

  l. 7. c. 4.
• * 1.102

  Ibid.
• * 1.103

  Ibid.
• * 1.104

  l. 19. c. 5.
• * 1.105

  l. 10. c. 2.
• * 1.106

  Ibid.
• * 1.107

  Intr. c. 10.
• * 1.108

  Ibid.
• * 1.109

  l. 16. c. 10.
• * 1.110

  Ibid.
• * 1.111

  Intr. c. 10.
• * 1.112

  l. 23. c. 18.
• * 1.113

  Ibid.
• * 1.114

  l. 12. c. 13.
• * 1.115

  l. 23. c. 8.
• * 1.116

  l. 23. c. 3, & 8.
• * 1.117

  l. 23. c. 11.
• * 1.118

  l. 8. c. 11.
• * 1.119

  Proem.
• * 1.120

  l. 18. c. 15.
• * 1.121

  l. 6. c. 3.
• * 1.122

  Ibid.
• * 1.123

  Ibid.
• * 1.124

  l. 18. c. 15.
• * 1.125

  l. 19. c. 6.
• * 1.126

  Ibid.
• * 1.127

  Ibid.
• * 1.128

  l. 1. c. 8.
• * 1.129

  l. 1. c. 25.
• * 1.130

  l. 21. c. 5.
• * 1.131

  l. 1. c. 25.
• * 1.132

  Ibid.
• * 1.133

  Ibid.
• * 1.134

  l. 19. c. 6.
• * 1.135

  Ibid.
• * 1.136

  Ibid.
• * 1.137

  Sess. 25. c. 19.
• * 1.138

  l. 19. c. 6.
• * 1.139

  l. 23. c. 8.
• * 1.140

  Ibid.
• * 1.141

  l. 23. c. 8.
• * 1.142

  l. 18. c. 13.
• * 1.143

  l. 24. c. 12.
• * 1.144

  l. 2. c. 27.
• * 1.145

  l. 19. c. 12.
• * 1.146

  l. 1. c. 21.
• * 1.147

  l. 5. c. 16.
• * 1.148

  l. 23. c. 11
• * 1.149

  l. 23. c 3.
• * 1.150

  l. 6. c. 3.
• * 1.151

  Ibid.
• * 1.152

  l. 9. c. 9.
• * 1.153

  l. 6. c. 3.
• * 1.154

  Ibid.
• * 1.155

  l. 1. c. 15.