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. IV. Twenty Reasons that prove the ne∣cessity of the Riches, Honours, and Voluptuousness of the Church, to make thereof a Gospel accor∣ding to the Flesh, the Vocation of all the World to Faith, and a part of that World to the Eccle∣siastick Life, without which Riches Honours and Voluptuousness, the Church having no Reputation a∣mong them who fancy those things, would perish, not being able to subsist happy, according to the Flesh, if her Ministers were poor, as formerly, and if they had not vast Riches, as the Glorious Car∣dinals, who are at this day the Pope's Courtiers: Here also shall be shewn the unluckiness, the shamefulness, and even the

Vice of Poverty, whereof God in his Providence, is no Author, but Sin; or only Fortune, which on this score, may be accused as the Enemy of Virtue.

ARTICLE I. Corrupt Nature loves Riches, Honours and carnal Pleasures; if the Church had not of them to propose and bestow, there would be but few Christians. The Church is composed of three sorts of Persons. The Magnificence and Stateliness of Rome is able to work the Conversion of the Mahometan Princes: The Popes must have some∣what else to be for them beside God.

THe Pope's power being without Armed Forces, cannot make Infidels to be∣lieve, or to list themselves in the Churches Communion, but through fair and gentle means; but still efficacious by accommoda∣ting it self to Natures corrupted inclinati∣ons, as hath been said, for man seeing he does Idolize himself, would never be ruled if he were not ticed and wheadled on by pro∣mises and recompences,* 1.1 l'huomo ch' è l'idolo

di se stesso non si coudurrebbe mai senon allet∣tato dal premio. Therefore it is that the Romanists are at so much costs for Stages or Theatres, and in Shows or Spectacles of Devotion, because people do naturally love Voluptuousness, and will do any thing for its sake, after the inclinations of corrupt Nature; this corruption is such, that if the Church had not the greatest of all Voluptu∣ousness according to the Flesh, to set before and propose to those which She calls to Her Faith, the greatest part of Christians would go seek their Fortune out of the Church, the Church would lose her Reputation, and all her esteem,* 1.2 which is the Basis that holds up all the Engines of her Policy, la stima ch' è la ••ase di questo machine.

The better to conceive this kind of Veri∣ty, we must make a distinction of Three sorts of people, which make Three kinds of vocation to this Faith; the first are those who live in the Faith only out of pure zeal, di purissimo zelo,* 1.3 and which serve the Church out of pure spirit and courage, servon la Chiesa per solo spirito,* 1.4 and these be those which are the purely spiritual, that would love God though there were no Temporal Goods to be hoped for, because they slight all temporal things,* 1.5 dispreggiatrici d'ogni cosa terrena.

The second be those which are made up of Flesh and Spirit, and which are willing to enjoy besides God, as much of the goods of the world as Law will permit,* 1.6 composti di

Carne di Spirito, desiderano per quanto la legge di Dio permette anche i beni di questa vita; so they must have a Felicity composed of Spirit and of Flesh, and they would not be so in love as they are with Religion, if they did not give them hopes of worldly Goods,* 1.7 non si nutrirebbe così universalmente l'affetto alla Religione.

The Third sort be those who are stark car∣nal, and which are taken up more with those things that are seen, than with those which are not seen; & these be the greatest number of all,* 1.8 molti ancora maggiormente s'affezzio∣nano à quel che si vede che à quel che sicrede. Now though this be an ill Quality, the wicked being wicked, only because they pre∣fer the Goods of the Body before those of the Soul and Spirit,* 1.9 i malvaggi sono malvaggi per che antepongono i beni del corpo à quei del∣lo spirito; nevertheless this disposition of theirs is in some sort not so bad then, if ha∣ving such a mind as they have after worldly Goods, they should spend them in the Ser∣vice of Jupiter and Mars, rather than in the Service of Jesus Christ and his Church; so that the Church accommodating it self to their corrupt inclination, calls them to its Faith, and its Communion, by setting be∣fore them, and proposing to them greater worldly Goods, and greater Voluptuous∣nesses, even according to the Flesh, than they could have if they abode in the Ser∣vice of Jupiter and Mars,* 1.10 ma pur servono al culto di Christo dove prima servivasi à queldi Giove e di Marte.

Look ye there then, what it is that keeps the Church up in esteem, even amongst peo∣ple stark carnal,* 1.11 per conservarla in estimazione anche presso gl'imperfetti.

Now this Esteem brings forth Veneration, and Veneration is the Basis of the Churches Empire,* 1.12 quella venerazione ch' è la base del loro imperio; for without this great Vene∣ration that the Carnal Ones have for the Church, it were not possible to keep the people in, nor to tame them, and make them keep on the Yoke,* 1.13 richiedendosi grand aiuto di venerazione per ch' egli si contenti di ricevere in bocca il freno; the Veneration that these Imperfect Ones have for the Church, being founded upon the Carnal Felicity which she puts them in hope of, there's no body but may see how greatly this Felicity is needful to make a Catholick and Universal Voca∣tion of all the World to the Churches Faith; without this Felicity the Church having but a small concourse of these Faith∣ful Ones;* 1.14 would fall into contempt, pover•• di concorso vile d'autorità; but on the con∣trary, the alone Magnificence of the Buil∣dings at Rome, since Two Hundred Years agon, is able to strike admiration into all Infidel and Mahometan Princes, and to con∣vert them to this Faith,* 1.15 tanto che tali opere pie fatte in Roma in solo due secoli bastareb∣bono per render venerabile ed ammirabile la nostra religione alli sguardi di tutti i Monar∣chi Maometani è Gentili.

And if instead of this Felicity of the

Church, which appears to them, so they did but know how often all goes contrary against the Popes, who have none for them, but the Holy Spirit (quoth our Cardinal) they could not chuse but have Sentiments of Pity,* 1.16 and 〈◊〉〈◊〉 Disdain to enter into the Pope's Communion Non ho potuto d'hora non compassionare i Pontefici conventi frà loro con∣trarii e tutti infesti al corso di lei eccetto l'aura dello Spirito santo. Now if the Pope's having only God on their side, make our Jesuit-Cardinal to pity them, and should ap∣pear thus to be miserable in the eyes of others, how should they ever be able to convert Mahometans? there must needs be something else then besides the Spirit they speak of, for Popes to work such like con∣versions; and it would be great pity if a Pope should have but only that for him.

ARTICLE II. The hope of sharing the Riches, Honours, and Pleasures which belong to the Ec∣clesiastick state to be Pope, and to possess by Resignation ones Kinsfolks Benefices; these things do make a great and sub∣stantial Vocation for People to become Church-men.

EVery one knows how much the Ec∣clesiastick State is glorious to God, the Splendor and Glory of this State is due to the Carnal Felicity wherewith it is invested,* 1.17 se veramento vogliamo che la Regia spirituale sia frequentata da persone d'ingegno, di lettere, di valore, di nobilità, lasciando le patrie, sottoponendosi al celibato ed all altre gravezze le quali induce la vita Ecclesiastica, fà mestieri che possano sperare onori edentrate, for would there be found so many persons of Wit, of Learning, of Worthiness, of No∣ble Birth, that would betake themselves to a single Life, and other toilsomnesses which the Ecclesiastical Life obliges them to, if they had not hopes by that means to gain Honours and Temporal Revenues? Without doubt they ought to promise this to them∣selves, and be content with their condi∣tion, partly out of affection for Religion, and partly through joy to see themselves re∣verenced,

and had in veneration as Church∣men, especially amongst their Kindred,* 1.18 vi∣vano contenti, parte per affetto di religione, parte per godimento di quella reverenza che in ogni famiglia sì suol portare alla toga. Let a man consider what Glory it is for this Faith, to see so many Noblemens and Princes Sons enter into Orders, and conse∣crate themselves to the Service of God in quality of the Pope's Courtiers. Should this be seen if the Church were poor, and if the Piety of Christians had not afforded Means to the Pope to recompence magni∣ficently all this Gang?* 1.19 ciò senza dubio non seguirebbe la pietà de' Christiani non sommi∣nist••asse à lui la commodità di rimunerarli altamente.

For in fine, there is no private man that gives himself to serve the Pope and Court of Rome, but may hope to become one day a Cardinal; that is to say, above Bishops and all Princes, and an Equal for Kings, that may not even hope, himself or some of his to be one day Pope; without doubt, this thought cannot be but most pleasing to all people,* 1.20 era giocondo oggetto al cuore di ciascuno ... habbiamo una Republica,* 1.21 dove ogni plebeo puè divenir senatore, ogni suddito principe. The Court of Rome is a Court composed of persons of all Nations of the World, where there is none of them but may through his Learning and Deserving, be advanced to the most sublime Dignities, and arrive either at the Soveraignty, or to

a participation of the Government and Re∣venues of the Church,* 1.22 è una Corte composta di tutti i paesi Catolici nella quale ogn'uno con la dottrina e co'l merito può salire alle dignità più sublimi ed havere, ò la sovranità, ò la participazione del governo e del patrimonie Ecclesiastico.

But without flying so high, may not every Nephew easily hope for the Benefice of his Uncle, upon his Resignation? And is it not a great comfort that an Uncle may hope one day to leave his Benefice to his Nephew, or to some other of his Kin, or to his Friend? How many young men have been, and are daily educated virtuously, for the sake of this same carnal Expectance? molti giovani sono educati nella virtù con la speranza d'haver sì fatte risegne di qualche vecchio sacerdote di loro parentado.* 1.23

Even this same hope according to the Flesh, makes the Incumbents more willing and careful to repair or beautifie their Churches, out of the confidence they may be able to substitute in their places such persons as they bear a kindness to, i benefi∣ciati più s'affezionano al ristoro della Chiesa confidandosi di surrogarvi persona loro gradi∣ta.* 1.24 On the contrary, take away these Ex∣pectations and Hopes from the Roman Court, and leave her only the Spirit, eccetto l'aura dello Spirito Santo, it will be a great Pity, and no Contentment; she must have a bet∣ter kind of Suckle to suck, miglior sugo, that is to say, a Carnal Felicity; so that

there is none but may see, that all these Reasons be puissant, and yet mild means to make the Vocations either to this Faith, or to this Clergyship, efficacious, and which is no impediment to the perfection of that State or Order.

ARTICLE III. The Hope of Carnal Felicity which the Church promises, hinders neither its Perfection, nor the perfection of the Ecclesiastick Order. The Vices of Ambition and Worldly Glory are gli∣stering, bright and taking Vices: These same Hopes of Carnal Felicity, make all Virtues to bud, come forth, and grow up, even to the perfection of the Contemplative Life.

THE Church setting before all the World an hope of possessing either the Royalty of the World, or the Glory and Felicity of the Cardinalship, of the Episcopacy, or other Prelateship, there is no question but the greatest part of them who do enjoy these Honours, made their way thither through all the Virtues which this same carnal Hope made to spring up in them,* 1.25 il far germogliare le insigni virtù se premii fossero pronti.

This was it which rendred the Cardi∣nal of Mantoue so admirable in the time of the Council of Trent, he did not desire, or at least appear to desire, as all others, the Crown nor the Diadem of the Soveraign Pontificat,* 1.26 illustrò lo Pontificato non desiderato, ò almeno così temperamente nell interno che nulla apparisse di ciò nell'esterno. This is a rare Example; for Ambition is so glister∣ing, bright a Vice, that it loves to appear abroad; and it is a Vice which is univer∣sally in great men,* 1.27 vizio splendido ed univer∣sale à grandi.

We must be fain then to conclude that these bright Vices which are universally found in Grandees, are not opposite to that Soveraign degree of perfection which their Rank, altogether Divine, doth require, quel grado che richiede il sommo della perfe∣zione;* 1.28 for otherwise one must be forced to say that the Vocation to the Popedom, and other Ecclesiastical Dignities, were vicious and corrupt, and by consequence, not of God, which would be quite against all ap∣parence; for as to the State of Holy Father, the Pope's perfection, in as much as he must be adored by the Sirname of Most Holy, the sublimeness of Virtue suting his Degree, is so great, that those imperfe∣ctions which be nothing in other men, be∣come Monsters in the Sereneship of his Di∣vine State,* 1.29 è tanta la sublimità di quella vir∣tù la qual si richiede in chi dev' essere ado∣rato con sopranome di santissimo, e come il

mezzano frà il Cielo e la Terra, che le imper∣fezioni insensibili negli altri huomini in quella luce divengono monstruose.

From whence it follows, That if the Hope and ambitious Desire of coming to the Popedom, and the Gladness when one is ar∣rived thereat, which are just like those bright Vices which be in all Grandees, were monstrous Vices in Popes, as 'tis rare to see any come to the Popedom by any other way, according to our Cardinal-Historian; since the Church, as he makes it out, calls them to her Offices through this way, it would follow (a man may say) That as often as one beholds Popes, one should behold Monsters of Pride and Ambition, which had no Piety coming near that which is requisite to an Order that is, as it were,* 1.30 altogether Divine, pietà quanta si richideva da quello stato quasi divino. Divino princi∣pato debitore d'una virtù così alta, d'una bontà sempre ammirata, condizion del Ponteficato.

As to the state of Perfection of the Cardi∣nals, in as much as by their Duty, and the Fun∣ctions of their Charges, they are the Re∣formers of Christendom, they are obliged in their Lives to give a perfect Example of all Virtues,* 1.31 dov' esser più tosto i riformatori del Christianesimo, dar' esempio d'ogni virtù.

The Cardinal's Order is the Mirror and Rule of all others, which are inferior to it, ordine Cardinalizio il qual doveva essere spec∣chio e norma degli altri inferiori.* 1.32 On the Actions and Examples of the Cardinals, as

well as on their Reputation, depends the Good and Honour of the Church,* 1.33 dall'ope∣ra, dal esempio, e dalla riputazione di essi pendesse il bene e l'onor della Chiesa. And as it is the Roman Court which is the principal Reformer, it is that also which ought to be the first reformed,* 1.34 che la principal reforma∣trice fosse anche la prima riformata; for the Government of the Church Universal being upheld by the Councils of the Cardinals, it would be unhandsom if the Course and the Virtue of their Lives should not be so conspicuous and regular as to draw the eyes of all the World upon it,* 1.35 al cui consiglio pres∣so al Pontefice essendo apoggiata l'amministra∣zione della Chiesa universale, è deforme cosa ch'essi non risplendano con tali ornamenti di virtù e di disciplina nel la lor vita, onde trag∣gano gli occhi di ciascheduno.

From whence it must be concluded, ac∣cording to the Principles of our Cardinal-Historian, that the bright and glistering Vices of Ambition, of Desire and Hope of Riches, and Honours and of Pleasures ac∣cording to the Flesh, which are found uni∣versally in all Grandees, are not those mon∣strous things that be opposite to the State of Perfection, nor to the Reputation of the Order of Cardinals.

As concerning the state of Perfection of the Bishops, one needs only to read the De∣crees of the Council of Trent, to know what belongs to their Rank, which is so exalted, that all men are not, and there be very few

which are found able to reach it, poco emi∣nente sarebbe la perfezione convenevole alla dignità Episcopale se fosse in tal grado che vi giungnessero, ò tutti ò molti.* 1.36

And thus too, forasmuch as they as well as others, have their share of these bright make-shew Vices of Ambition, and the Love of Felicity according to the Flesh, one is al∣so fain, of necessity, to conclude, That that these kind of vain-glorious Vices are not so monstrously opposite to their Calling, nor to their state of Perfection; otherwise they would be all Monsters which fill all the Chairs and Thrones of the Ecclesiastical State; for in fine, if it be true, That the Hopes of the Worldly Means of the Church make all Virtue to sprout; it is certain that that Hope in the Church adds such spur•• to Virtue, as there be not the like in any Republick in the World,* 1.37 il quale stimolo alla virtù non è ò fù maì si forte in verun altro principato d••po la creazione del mondo. Then also is it true too, That the abundance of these very Goods is the Dug which nou∣rishes these Virtues after they are brought forth,* 1.38 adunque l'abondanza di questi beni è mammella per nutrir la virtù nella Chiesa.

Who is it, for example, that would submit himself to be under the Rules of a Single Life, and yield, if one may say so, that Pension to God, which is so difficult a matter to pay truly, if there were no con∣sideration for it, but only Hopes in the Air of invisible Benefices, and Preferments

hereafrer; but that the Church hath here in this Life, those other to give whose Re∣venues are in present, and more solid according to the Flesh,* 1.39 una garvissima pensione a' beneficiati: ed è peso tanto grave consiglio difficillimo della continenza.

No doubt on't, but if the Hopes of the Temporal Goods of the Church were ta∣ken away, a man should not see so many Noblemen and Gentlemen engage them∣selves in the Ecclesiastick Life,* 1.40 harebbe ri∣tenuti molti nobili dalla vita Ecclesiastica.

Mean time, every one knows how much the Single Life serves to put a man upon Contemplation of the things of Heaven, il chc riesce di tanto prò ad applicar gli huo∣mini alla contemplazione celeste;* 1.41 so that it is clear, That all those Barons which post af∣ter Benefices, would never have applied them∣selves to the same Contemplative Life, if they had not caught the Benefices; which makes it appear, That these splendid Vices be not so opposite to this Contemplative Life, and yet at the same time, a happy Life accor∣ding to the Flesh; and that the Church would be deprived of an infinite many of these blessed Contemplative men, if she had not an infinite many fat Benefices to make thereof for them a corporal Beati∣tude; for if the Church had been poor, humane frailty is so great, that she would never have had the Glory to have seen these Contemplative Barons invested in her Offices and in her Dignities, whom she

calls thither through the Hope which she gives them thereof,* 1.42 il che per l'umana debo∣lezza non così auvarebbe nella povertà della Chiesa. From whence it appears, That this Politick Prudence is not opposite to Piety,* 1.43 la Prudenza politica non ripugna così alla Pietà Christiana.

The First of the Twenty Reasons why the Church makes use of the promise of Temporal Goods to call Lay-men into Orders. The Excellency of the An∣gels is, to have no need of Lackies; that of Men to have a great many of them.

The perfection of a Magnificent Work, is, to have a deal more about it than it needs, to the end it may appear more splendid; for example, the Magnificence of a Palace upheld by rich Columns, is, to have a many more of them than needs precisely to uphold it,* 1.44 si come appunto ad un magnifico edificio si pone maggior numero di colonne ch' è sofficiente à sostentarlo.

Unto this marvellous neat Example the Reverend Father John Baptist Giatino the Jesuit, who translated into Latin this same History of our Cardinal, Printed at Antwerp, in 1670, addeth another surprizing Exam∣ple, which is that of Lackeys: A Great Lord (quoth he) hath need of some Lac∣keys,

there's no doubt on't; then 'tis for his honour to have a great many of them; yea, a many more than the number precise∣ly necessary; but on the contrary, the An∣gels having no need of Lackeys, 'tis their excellency to have none at all. Angelorum est praestantia, qui famulis non indigent, famulis carere, sed hominum quibus sunt opus, prae∣stantia est, supra quam indigeant iis abun∣dare.

From whence that Father takes occasion to make this general Proposition, That as for those things which have no need of sup∣ports, their perfection is to have none at all; but as for those which have need of support, their excellency and their perfe∣ction is to have more of them than needs, ita universè rebus quae fulcimentis non egent, prae∣stantiae vertitur, fulcimentis vacare; sed rebus quae fulcris indigent, eis plus quam indigent abundare.

Now the Felicity according to the Flesh, hath need of some Riches, of some Honours, and of some carnal Pleasures; and by conse∣quence, the excellency and the perfection of that Felicity is to have a superfluous abun∣dance of Riches, of Honours, and of Pleasures, even according to the Flesh.

The Zealous will be ready to object, That in the present Life, 'tis man's imper∣fection to stand in need of things, and that it is a perfection to have no need of them.

The Cardinal-Historian answers them ac∣cording

to the Principles of the Religious Po∣licy, that Aristotle teaches the contrary; for he says, That the Arts which serve to help our necessities, were first invented in the World, and afterwards the Wit of man applied it self to those Arts which serve to the Felicity of Life,* 1.45 insegna il filosofo prima essersi ritrovate le arti che sovengono alle ne∣cessità e dipoi rivoltò l'ingegno all'invention di quelle che servono alla felicità della vita: So that according to Aristotle, there is a carnal Felicity in the Christian Life, and upon this Politick Rule of Aristotle, the Church did presently in the first Ages pro∣vide things of Necessity, afterwards she took care together self a Court-Royal-U∣niversal, which might have, without impo∣verishing it self, wherewithal to recompense a great number of Excellent persons that were to serve this Republick, and conse∣crate themselves to God, specially in that kind of Life which is led in the Pope's Court, where their Virtues suck abundance of Milk out of her Breasts; that is to say, out of that Court's Temporal Felicity accor∣ding to the Flesh, which cannot subsist, but through abundance of Riches and Tempo∣ral Goods,* 1.46 dapoi che s' è supplito si ampia∣mente al bisogno, non era forse oportuno di provedere anche ad una Corte e ad una Reggia universale laqual potesse alimentare e rimune∣rare gran' numero d'huomini, i quali servis∣sero à quella Republica e si dedicassero special∣mente à Dio in questa vita; adunque l'abon∣danza

di questi beneficii simplici è la mammel∣la per nutrir la virtù nella Chiesa.

So that the abundance of Riches, of Ho∣nours, and of Pleasures, making a Felicity, whereof the Church is the Source, and the Hope whereof, makes the Vocation of the Ecclesiastical Estate, yea, and even their Vocation to the Faith; the more one hath of these Goods, the more one is happy with an Ecclesiastical Christian Felicity: Now the more happy one is, the more perfect one is; yea, one is the more perfect, accor∣ding as he hath more of this sort of the fore∣mentioned Felicity; and ones Virtues are kept by it so much the more in better plight, and are better bred Virtues; if the Church then had remained poor, should one have seen her Offices and her Dignities filled with so many Virtuoso's as now there be, Great Wits and well-bred men; no never; for humane Frailty is so great, that all this Glory of the Church would never have ap∣peared,* 1.47 if she had remained poor, che per l'umana debolezza non così auverrebbe nella povertà della Chiesa.

If the Church had remained poor, she would have remained unhappy according to the Flesh, without Joyfulness, Splendor, or Honour, and by consequence, imperfect, as well as unhappy, and deprived of the Fe∣licity of Aristotle: Now Jesus Christ did not preach a Felicity contrary to the Do∣ctrines of Aristotle; so that this Felicity hath nothing contrary to Jesus Christ's; it

hath no thing which is not conformable with it, but that therewith the Church may serve it self, to make her vocation of the World in general unto this Faith, and of some into Orders.

Reason II.

Can any blame the carriage of the Church, if in imitation of what God did under the Old Testament, she accommodates her self to humane imperfections and makes use of earthly recompences as it were of an allure∣ment to train on men to the Clergiship, and to hold out the fatigues of the Ecclesiastical life without Marrying;* 1.48 Possi pe ciò riprender la Chiesa s'ella, ad imitazione di ciò che faceva Iddio vel vecotuo Testamento, s'accommoda all imperfezione umana ed alletta eziando con pre∣mii terreni à pigliar i legami dello stato Chieri∣cale e le fatiche de' ministerii Ecclesiastici.

Let the Zealous object, that God did ne∣ver propose to his People temporal goods, as necessary to their felicity, even temporal and fleshly. All the true felicity of the Flesh being in those times only the hope of Eterni∣ty, according as God did will, that even the Flesh after it's capacity should partake of, caro mea requiescet in spe. All other carnal felicity being a sin condemned of God in the Old as well as in the New Testament.

Yet the Cardinal, according to the prin∣ciples of his Policy, maintaines, that these idea's which seem fine in Speculation, are

some of those forms, which have no consist∣ence with the dispositions of their matter: for in fine the Jewish People did believe, that temporal goods did make a true felicity according to the flesh, for them; they loved them as such, and so did they beg them of God, and he did grant them.

Ay, but the Zealous will reply, God in∣deed did grant them to that People, but not as they did make a true felicity, no such feli∣city being the true one; but only that which comes from the hope of Eternity, spe gau∣dentes. But granted them temporal goods, telling them that they were not their felici∣ty, warning them not to cosen themselves, to believe they were such, nor to look after them as such, nor to pray for them, as things mak∣ing a kinde of true felicity for them, and that all their prayers made through this false faith were sin, and their Sacrifices abomination before him; that Job upon the Dunghill, saying with that his very flesh, which was then full of sores, he should see his God and his Saviour, after he was risen again from the dead, was more happy even according to the flesh in that hope, than ever Solomon was in all his false carnal felicity.

To all this, the Cardinal saith, that these be Platonick Ideas;* 1.49 lasciamo i discorsi, ponia∣mo il negozic in prattiqua. These be fine discourses: but let us fall upon practice. Hath Jesus Christ as to the Government of his Church, taught any thing contrary to the lessons of Aristotle and the other wise Hea∣thens?

Did God the Father teach his Peo∣ple things contrary to what his Son hath taught? Ones wisdom is not opposite to the others. Aristotle and all the Pagan Legisla∣tors won upon People through hope they gave them of carnal felicity. Is it possible that the Church can teach any thing else?* 1.50 come si la Chiesa di Christo predicasse ch'è con∣trario non dico á l'insegnamenti d'Aristotele ma d'ogni tolerabil Republica de' gentili. As if a carnal felicity for being Pagan, or for being Jewish, could not be Christian.

The Church is a Corporation the most happy that ever was, and the most happy that is upon Earth; il corpo più felice che sia in terra. Then her felicity according to the flesh, that is to say, the happiness of riches, honours and carnal pleasures ought to be greater, and more abundant in all those goods, that if it were yet a Jewish or a Pa∣gan felicity: For what should oblige men to part with either their Paganism or their Judaism to become Christians or Prelates in the Church, if the Church were not able to assure them, that by entring into its Com∣munion they should be richer and more vo∣luptuous than the Jews or the Pagans?

Reason III.

Nature it self, doth it not teach men this prudence to act through motives of temporal good, as of riches, honours and pleasures? la natura medesima c'insegna questa prudenza.

When for example she invites them to eat, does not she propose pleasure for the Motive, and that which is pleasing in the food;* 1.51 invitando gli huomini non che ad altri azioni honeste, á mantener la propria vita co'l diletto del cibo.

The Zealous will reply, that tis even in this that the corruption of Nature consists, to take pleasure, for the Motive of its a∣ctions; whereas it ought not to consent to pleasure, but as unto a repose till its force return again, the better to fall on again to its business, and that even Aristotle was no ignorant in this Doctrine.

Within the large compass of our Cardinals principles, 'tis easie enough to reply here∣upon, that if it be in this that the corrupti∣on of Nature consists: The Church, to the end her Laws may take effect, is obliged to accommodate them to the imperfections of corrupt Nature, and to suffer a less evil to shun a greater.

The greatest of all evils would be to see the Church and the Ecclesiastical Principali∣ty to perish. Now tis certain that this Princi∣pality would perish and all the Church with it, in condition which things are now in, if she had not riches, honours and carnal pleasures to nourish the virtues of her Priests; togliendosi. The Milk and the Dugs of the Church being once taken away, the Church would be destroyed,* 1.52 because the car∣nal felicity of the Court of Rome would be brought to nought; cio che sarrebbe pe••gio,

mancherebbe il principato Ecclesiastico che mantiene in unità, in regola ed in decoro tutta la Chiesa. Now is it possible that any grea∣ter evil should happen than that same? No certainly.

For to hinder this, there needs no more but to set up in the Church carnal felicity, that may be pleasing to corrupt Nature and serve for a motive to receive its Faith, and to undergo the toilsomness of a Clergy man's life; if this be a corrupt Motive, yet this same corruption serving as the remedy of so great an evil it ought to be regain'd,* 1.53 as a very great good, minimo male massimo bene.

It would be very good tis to be granted,* 1.54 if all were done through the Motive of piety, and not of gain, per affetto di pietà e non di gua∣dagno. But if the Church tending only af∣ter this same goodness, did propose no Mo∣tive of gain, this very thing would become the foundation of the greatest evil; fonda∣mento del male; for the Church would have no more a Court of Rome, nor an Apostoli∣cal Principality, which upholds the whole Church. So that this good becoming the ground of evil,* 1.55 would become worser than if it were an evil in its own Nature, con divenir fondamento del male, riesce peggior che se di natura sua fosse male. What must be done then according to right Policy? Why, set this same kind of goodness forth of the Church, which is only for proposing Piety, for the Motive to bring men to the service of

God, and would be for imploying Church riches for to relieve the Poor, rather than to make carnal felicity for Churchmen, this he∣roical felicity must be absolutely destroyed, convien tolora levar un bene qund'egli con dive∣nir fondamento del male riesce peggiore che se di natura sua fosse male.* 1.56 In such case poverty is vice, and poverty in Churchmen would be worse in them than sin; peggiore che se di na∣tura sua fosse male.

So that although it were an evil in the Church, to propose carnal felicity and the enjoyment of carnal pleasures to those, she would bring into her Bosom; yet in respect of Politick prudence, this false Faith being the lesser evil, it becomes stark honesty and hath all the qualitys of goodness which render it laudable,* 1.57 il minor male in risguardo alla pru∣dente elezione hà onestà, è lode volezza di bene.

Reason IV.

A government is not to be blamed, if through hope of Booty the Souldiers be stir∣red up to forrage a Country, to conquer it, and kill their Enemies, capi militari con spe∣ranza della preda e del sacco stimolano gli eser∣citi á l'espugnazione del paese nemico.* 1.58 Booty and pillage are the pincipal ends that Soul∣diers purpose to themselves,* 1.59 il principale nel∣guerra rispetto al Soldato, è il botino. Should a man do evil to exhort Souldiers by this hope? Now then do but suppose that Clergy∣men

may have for the principal Motive of their functions carnal felicity,* 1.60 which is the recompence thereof, il principale nè' Mini∣sterii sacri sia il temporale & non lo spirituale. Can the Church be blamed to set before them the carnal Motive of this same felicity, and to offer fat benefices to those, which she invites to the toilsomness of the single life and to be Clergymen, to make the condition more desirable and more supportable?

The Zealous will object here, that the Church should teach Clergy-men that carnal pleasure is not right humane felicity, and that if they believe that riches be able to make their felicity the right even as to their flesh, which is baptized, their faith is false as∣wel as their pretended felicity, they renoun∣ced that pretended felicity when they recei∣ved Baptism: for that which may be the cause of Eternal damnation can never be the right felicity, no not even according to the flesh, which is redeemed and sanctified to be saved.

According to the Principle of the Religi∣ous Policy of this same our Cardinal; one an∣swers, that these be discourses in the Air, let's leave off discourses, and come to matters that be practiced, lasciamo i discorsi,* 1.61 poniamo il ne∣gozio in prattica. 'Tis a matter of fact ac∣cording to the Cardinal's principles, that most part of men are more taken with that which is seen, than with that which is believed,* 1.62 molti ancora maggiormente s' affettionano à quel che si vide, che à quel che sicrede. All this multitude of folks here in the

World would never have left off worshipping of Jupiter and Mars, and to betake them∣selves to the worship of Jesus Christ; if this same Church had not told them that she had more carnal felicity to reward them with all than they could ever expect from Mars or Jupiter. Why should any one be loath then, that the Church should begin the preaching of her Gospel, upon that point; that from thence she may begin their vocation to the Faith? If she went about at first to disabuse them, and tell them that the felicity of the senses is no true felicity, and that all the de∣light thereof is but errour, and false felicity; who in these times wherein we live would believe such a Gospel? Here are your demonstrations as they be call'd in the affair of Politick Religion. But when one at very first doth preach thus to the People, viz. That the Court of Rome is a Theatre, and a Trea∣sury set open with the deservingness of all men, without distinction of any Nation, a Treasury and a Theatre common to all the learned and to all the persons of merit of Christendom,* 1.63 un erario ed un teatro commune al valore, alla dottrina, al merito di tutti li Christiani. That in this Court is every subject may become a Prince,* 1.64 and every Prince King of the Universe, ogni plebeo può divenir Sena∣tore, ogni suddito Principe... ogn'uno può selire alle dignità più sublime ed havere ò la soverani∣ta ò la participazione del governo e del patrimo∣nio Ecclesiastico. Who is it now that would not become a Christian, if he have but never

so little belief in the words of these Apostles, and love for their carnal felicity.

Reason V.

The Sacraments instituted by Jesus Christ, are sources of his Grace which is Spiritual, and yet their matter is corporal,* 1.65 i medesimi Sa∣cramenti i quali son fonti della grazia divina furono istituiti da Christo in materia sensibile. So also riches and carnal pleasures, though they be temporal things, may well be the sources of the highest Virtues in those who act through the Motive and hope of getting temporal goods, and of enjoying them. 'Tis clear then that neither those who for recom∣pence of the toilsomness of their Clergyship propose to themselves carnal felicity, nor the Church which promises these felicity are to be blamed,* 1.66 val ciò di premio alle fatiche sostene∣ut lungo tempo dall'antico beneficiato. Riches are as one may say the Sacraments of carnal felicity, and the Ecclesiasticks are Ministers thereof.

The Zealous will look upon this compassion of sensible Sacraments, with sensible felicity, as a piece of blasphemy.

But according to the Principles of our Cardinal, the Sacraments make Vertues to sprout forth and feed them being sprung, in this all agree with him; but what is there besides the Sacraments that's fitting to make vertue sprout, but the expectation of car∣nal recompences? Se i premii fossero pronti,* 1.67 sa∣rebbe

agevale il far germogliare le insigni virtù.

The Zealous will reply, that it was very easie for God to give the recompence which he promised, and yet the promises of God and his recompences had not the effect to make those remarkable and grand Vertues spoken of here before to sprout forth in that People: but on the contrary all their old Worship was nothing for the most part but abomina∣ble hypocrisie before God.

The answer is not difficult, following our Cardinals Principles: It had been yet much worse, if God had not had recompences to promise unto them, for they would not so much as have rendred him any Worship or service though but hypocritical, and no-wise pleasing to him; they would have forsaken him quite as they did so often, and as Christi∣ans would do at this day to serve Jupiter and Mars, if Jesus Christ did not promise them a temporal and carnal felicity, greater than Ju∣piter or Mars do promise.

Reason VI.

In a good action, may be considered the in∣teriour Piety, which God recompenseth with Eternal felicity, and the exteriour pains which suteably God is to recompence with temporal reward: for humane incommodities ought to be rewarded, with humane pay, convien che nel culto divino l'umane incommodi∣tà siano ricompensate con altri umani vantaggi.* 1.68

Is it not a rugged task to be obliged to pray to God every day an hour and an half,* 1.69 or thereabouts? Interno ad una ora e mezza d'orazione cotidiana. The urgent instances which the German Priests made at the Coun∣cel of Trent for leave to Marry, do not they leave witness, how troublesome it is to lead the Clergy's single life, and that their continence is very painful?* 1.70 Le istanze perpetue della Germania pe'l matrimonio de' sa∣cerdoti testificano se resti una gravissima pensio∣ne à beneficiare. Can all these incommodi∣ties be enough recompensed with all the Be∣nefices of the Church?

Vertue, quoth the Zealous, is recompence great enough of it self, and divine rewards do far out go all that be humane; and as for temporal conveniencies they are due in Ju∣stice to those which labour, not as recompen∣ces to make up humane felicity for them, otherwise then so far forth, as they may be necessary means to make them to live in the service of God,* 1.71 non in pagamento mà in sosten∣tamento: 'Tis only hopes of Heaven that makes humane felicity even here upon Earth, spe gaudentes; all other humane felicity is false.

But these Zealous Persons may please to consider, that God hath undertaken to root up out of man's heart his Natural inclinati∣ons,* 1.72 non voule Iddio sveller dagli animile innate inclinazioni. Now corrupt Nature believes that there is a civil Politick humane felicity, such as Aristotle and the Philosophers were

acquainted with, which consists, not in the hopes of Eternal welfare which is supernatu∣ral, but in the injoyment of Riches, Honours and carnal pleasures; corrupt Nature follow∣ing this belief, hath an inclination for this felicity. God came not to root out inclinati∣ons so Natural.

To believe that the hope of Eternal wel∣fare is the only felicity of this temporal life, and to follow that faith, is an heroik Vertue. 'Tis not God's design to make a general infu∣sion of this Faith,* 1.73 and of this heroick Ver∣tue in all Christians, non vuole Iddio infunder universalmente una virtù eroica. So that ac∣cording to our Cardinal, the Gifts and divine Virtues of the Holy Spirit are not heroical Vertues; because they be common to all Chri∣stians, who be in the state of grace and ought to be saved, but Christians may be saved without this same Faith and heroical Vertue whereof he speaks. We are no longer in the times of Heroes, nor of their combats against Tyrants; we are in a time of Peace and humane Vertue, which is nourished by and finds its felicity in humane rewards. In the time of persecution, and of Heroes, there were more Saints than in this present time of humane Virtue, but on the other side there were fewer then that were saved. On the con∣trary in these times there are more saved and fewer Saints, because the Heroes times were times of Victories and of combats to get to Heaven,* 1.74 but ours is a time of facility and easie Devotion: Se questa con vittoria della difficol∣tù

è più feconda di santi, quella con l'acuto del∣la facilità è più abondante disalvi.

Here now as 'tis called, is demonstration in Politick Religion! After which no man may doubt that the Church hath not right to call men to the Faith, through the hopes of Riches Honours, Pleasures, and all carnal and hu∣mane delights, which are enjoyed in her Com∣munion in this happy time of humane fe∣licity.

Reason VII.

The People could not live without carnal felicity, according as every one's gust requires to please his sense, wherefore they will have Theatres and Stage-Plays, vuole popolo i tea∣tri; they are set upon it obstinately to love this felicity; it is necessary then to govern them according to this obstinate inclination of corrupt Nature. Why should not the Church then bestow and allow them Stage-Plays and Sights and Theatres.

But to furnish People with these pleasures and to flatter their senses with these satis∣factions, the Prelates themselves must have Riches and Pleasures, and in such great abun∣dance that they may be able to give them out abroad in large measures, for no body can give forth what he hath not.

The Zealous will say, that this is to uphold Peoples errours, who find in the pleasing of their senses a delight which they call felici∣ty: That the delight of the senses in this, cannot without errour be called felicity nor

be loved as such without sin, and that 'tis never permited to contribute to any sin how little soever it be under pretence to avoid a greater thereby, che sia sempre illecito il fare mali. And therefore that the Church cannot make use of those Pomps and Ceremonies which she reckons necessary to refresh the sences, and procure attention, which the Soul ought to have for divine things: the right felicity of senses regenerate, being to serve God according to, and in the perfection of Christian regenerated Souls; all other car∣nal felicity, being false, and all love of false felicity, sin, and an errour in the heart, which the Church ought not to cherish un∣der colour of avoiding greater thereby.

To this it is answered according to our Car∣dinal. That the common Proverb among them which have Law business,* 1.75 is, that an Ounce of Fact is more worth to win your cause than many Pounds of Argument, essendo commun' proverbio che à vincer i liti più vale un' oncia di fatto che molte libre di raggione, and the fact is constant and apparent, that the Church gives the People Theatres and Specta∣cles of Devotion,* 1.76 to give them pleasure and a felicity humane, sensual, Devout, confederando il piacer con la divozione. She does it, to cure the fondness which they have after other sen∣sual and indevout delights, wherein they might set up a false felicity to themselves: Now this fact being notorious, to what pur∣pose all this reasoning against fact?

It will be replyed again that the Church

doth not pretend to cherish Peoples errours, who would feign find their humane felicity in sensible delights; that if in Church showes or sights, the Ministers go into an excess and beyond that which is necessary to keep the People attentive upon God, the Church is neither guilty nor answerable for those ex∣cesses, she condemns them in her Canons,* 1.77 s'in∣terdisse ne' suoni e ne' canti qualunque mistura di lascivo e d'impuro, and that she does not permit that kind of delight, but in such de∣gree,* 1.78 where it may serve to keep the mind at∣tentive to its Devotions, ove e il tenore del canto e il significato delle parole sia divoto e quel∣la aiutie e non impedisca l'indtendiment di que∣ste; and in that degree which may be fitting to instil into hearts, after a sweet manner,* 1.79 sen∣timents of Piety, ed acconcio instrumento ad infunder per dolce modo negli animi i sensi della pietà. But the Church in this did never pre∣tend to serve the Peoples errour, which of this delight create to themselves a carnal felicity.

All these zealous distinctions be specula∣tive, and discourses are to no purpose where there is visible and manifest experience, sono indarno i discorsi dove l'esperienza è palese.* 1.80

So that by these Reasons taken from the Practice of the World, such as it is at this day, and from right Policy, it appears, that the Church may invite unbelievers to the Faith, and believers to the Clergyship for the sake and consideration of an humane felicity, all of Riches, Honours and delights according to the Flesh, secondo la carne; from whence

it follows that Riches are absolutely necessa∣ry for the Church, and poverty would be its ruine and destruction.

'Tis fitting to Observe here as a conclusion clearly drawn from the Seaven Reasons fore∣going, what advantage 'tis to the Church that her Clergymen should possess all the Riches possible;* 1.81 'tis much preferable even before the relief of the Poor. Che la prima e principal parte dell'Ecclesiastiche entrate doverebbe appli∣carsi a' poveri e non a' Ministranti. These be the Churches Enemies which broach this, for the Cardinal maintains, that if the chiefest and best Portion of Ecclesiastical Revenues were applied to relieve the Poor, it would be a Custom directly opposite to the felicity of the Commonwealth,* 1.82 to the institution of God and of Nature, ed io affermo che ciò sarebbe un costume dirimpetto contrario al felice Stato della republica, ed à l'istituti di dio e della natura. So that 'tis upon this Principle that the other Reasons remaining behind shall be ground∣ed.

Reasons VIII & IX.

Poverty is shameful, turpis egestas. Now what's shameful is contrary to the Venerati∣on, which the People ought to have for Pre∣lates, and which make the Basis of their Em∣pire, quella venerazione ch'è la base de loro imperio. Ecclesiastical Revenues then ought to be imployed above all to enrich the Pre∣lates and not others. A man naturally abhors

Poverty, and the pains-taking which accom∣panies it as necessary to get a livelyhood: 'Tis this same dread that makes men labour, to the end they may shun poverty: if then for all this same dreadfulness of poverty, yet so many People of the poorer sort do still lye lazy, what would they do when they saw, that there was a setled bank for them in the Riches of the Church?* 1.83 Che sarebbe quando ve∣dessero una provisione abondate e sicura per tutti poveri. So that 'tis better that this bank be applied for to inrich the Prelates, than to succour the Poor's misery: the Poor must be made to work to heap up in others that Na∣taural dread which they have of Poverty and pains-taking, which accompanies it, in tal maniera simantien l'orrore verso la povertà come compagna dello stento.* 1.84 If a man reads Chapter the Ninth of the Ninth Book, and Chapter the Ninth of the Sixteenth Book of the History of our Cardinal's Council, he shall see by what the Cardinal speaks thereof poverty, as also by what he hath already said, that he talks after another manner than Mahomet. The Cardinal approves the dread and shunning of poverty, which he attri∣butes to Nature, whose inclination's God will not, quoth he, destroy; and the false pro∣phet Mahomet, in his Alehoran in the Chap∣ter of the Cow, say's the Devil will frigh∣ten you with poverty, condemning the fear of poverty, as a temptation of the Devil. Thus the Policy of Mahomet, is tyrannical and contrary to Nature, but our Cardinals,

is Religious and all full of new lights.

Reason X.

Poverty comes ordinarily from some one of these Five causes, Lust, Gluttony, Crime, Idleness or Misfortune; but the Four first are the most ordinary, so that of Ten Poor, a man scarce finds one that did not become so through his own fault, or his Ancestors, sì che di ognidieci poveri à fatica sitrovera uno la cui povertà non sia proceduta ò da colpa di lui ò degli antenati.* 1.85 So that pain being insepa∣rable from sin, makes this sin be as much feared, as a man fears the inseparable pain thereof, which in this Case is the sin it self, even poverty, though it be only out of Natu∣ral dread that a man hath of pains, which must not therefore be separated from the sin, nor must a bank be made for to relieve the Poor, because they being Poor are therefore guilty sinners; this would give boldness to men to sin, by taking away dread of those miseries which accompany poverty, which follows sin: It's better then to convert this bank unto the profit of the Prelates, and to inrich them and make a voluptuous carnal and devout life for them.

Politick considerations upon that which is cal∣led fortune or misfortune.

This Maxime, That all which we see come to pass among men is the effect of a just pro∣vidence,

would cause if it were true, a very great disorder in the Religious Politick Government. Upon this Principle, t'would be taken for granted, that when a man is not Rich, 'tis a certain sign that he hath no vertue: because a just providence could not leave a vertuous man without temporal reward, nor without perferring him in the distribution of Riches, Honours, and Pleasures, before those who have not so much Vertue; and so it would come to pass, that the perfection or lack of Vertue, being thus openly marked by temporal felicity or misery; every one would be ready to reason thus, This man is Rich, so then he is vertuous, this man is Poor, so then either he is not vertuous, or else his Ancestors were not vertuous, which would cover the face of the Poor with con∣fusion; and in effect ordinarily poverty is shamefaced, because it doth suppose some sin, turpis egestas.

Yet it is not just to wrong all that be poor, by believing they have deserved their pover∣ty, by their own or Parents sin: there be poor which have been all their life most vir∣tuous, and so would be very Rich, if by a just providence they were recompenced ac∣cording to their merit. Indeed the number of this sort of Poor is not great, and of Ten Poor, it may be there is not one which is not Poor, for the punishment of his sin; but yet at last some such vertuous Poor there are, how small soever their number be: 'tis then necessary to cast forth this Maxime,

out of the Religious Policy; for if Poverty goes for Vice, or the mark of Vice without exception, to hear their generally speaking, all the poor are disgraced except the Monks, who make a Vow of Poverty, whereof we say nothing here; so that if a man should seek after Ecclesiastical Benefices, and should be put by, he will be disgraced, which would extreamly trouble the Common∣welth's repose; because no body would be able to suffer a putting by, or a putting af∣ter another, with so manifest a shame, per∣ciò che nessun potrebbe tolerare d'esser posposto con si manifesta vergogna.* 1.86

The opposite Maxime then is more con∣venient, which admits a fortune which pre∣sides in its turn over the distribution of temporal goods, and which regards this same Fortune as the enemy of Vertue. This Max∣ime being established, all the unfortunate may be able to cover the shame of their po∣verty, by accusing Fortune, the enemy of Virtue, which set her self to persecute them, and this kind of accusation will be a Puissant lenitive to their grief,* 1.87 è un ottimo lenitivo il poter accusar la fortuna come nemica della vir∣tù. This consideration is from an Author profound in feat of Policy, he proves that this recourse to an unjust Fortune, is neces∣sary to keep up the Publick quiet,* 1.88 è alta os∣servazione di qualche serittore che si fatti ab∣bagli siano necessarii per conservar la quiete nella Republica. After this manner also did the Nuncio Alexander, reason in the Diet at

Worms, whom our Cardinal also approves, and who upon this Principle did observe amongst the causes of Poverty, misfortune as the fifth, il disastro,* 1.89 that is to say the Dis∣grace of Fortune, enemy of Vertue.

Now the Providence of God cannot be enemy of Vertue; so that what one calls For∣tune in right carnal and Religious Policy, is not according to the Principles of our Car∣dinal, the same thing as divine Providence. Also he does not fear to say that it would be better if the Pope were in actual possession of all the Riches of the Universe, that he might make distribution of them to every one according as he deserved then to see them distributed as they be, by way of inheritance without any discretion, and to go from Father to Son, at hap-hazard,* 1.90 esser dono del caso nell'eredità dcl sangue. The Estates which go from Fathers to Children, by way of inheri∣tance, go to them according to his reckon∣ing by hazard, and not by divine Providence: otherwise he might say it would be better, that they went by the Order of the Popes Providence, then by that of the Divine: Thus in general it is true to say according to him, that Fortune hath a great share in di∣stributing Estates, nel conseguire i gran' beni suol haver parte la fortuna; and that ordi∣narily the events of Fortune do concur to make Vertue honoured, and Vice hated, gli auvenimenti della fortuna concorron tutti con fare che per lo più la bontà sia onorata ed amata, e'l vizio vituperato e odito.* 1.91 Which

comes to pass, because the goodness of di∣vine Providence corrects when it pleases, malignity of Fortune, Virtues enemy, or else the industry of man surmounts Fortune's malignity; for 'tis upon this account we say, That many times a man is the Artifice of his own Fortune,* 1.92 onde per lo più è vero il detto che eiascuno è fabro della propria fortuna. But when it is not so, this malignity of Fortune, doth not fail to show it self, and to make it appear that sometimes, and in her turn she presides alone over these events: Thus it was to Fortune that our Cardinal attribu∣teth, for example, the event of the Regency of Queen Catharine de Medicis in France,* 1.93 dalla fortuna fù riserbata ad havar la corona di Francia e l'assoluto imperio di quella Mo∣narchia.

So the Kingdom of England, being re∣conciled to the Church under Queen Mary, who preceeded Queen Elizabeth, he con∣cludes thereupon, That there are vicissi∣tudes of Fortune vanquished by Vertue, which fill mortals with admiration though without reason. Inconstancy being so Natu∣ral in the World, that the greatest of all marvels would be, if inconstancy did not rule therein vicende di fortuna ch' empiono di maraviglia i mortali. On the contrary, the advancement of Elizabeth, and the Here∣sies reestablishment, he attributes to For∣tune Victorious, rather than to the Spirit of that Queen,* 1.94 in ciò più adoperasse la fortu∣na che l'accortezza. But then there are

some things, which according to our Cardi∣nal, God never leaves to Fortune,* 1.95 as for ex∣ample the Election of a Pope, divina providen∣za la qual non vuole che un Papa si elegga à caso; which makes it appear according to the Cardinal that there be then some events, which God leaves to hazard and fortune, such, for example, as the dying of a child, without baptism, when by chance, there's no water to be found,* 1.96 è caso fortuito che non si tro∣vi acqua, or when the Child dyes in its Mo∣ther's Belly,* 1.97 è coso fortuito che'l fanciulli moia nel ventre: For then nothing hinders to ad∣mit a state wherein 'tis possible the Child may be saved provided it come by accident,* 1.98 ove non sia naturale ma accidentale. For God was able to leave these sort of accidents to Fortune, without providing for them in his Providence, toltine gli auvenimenti fortuiti.* 1.99 'Tis even the same in distribution of tem∣poral Goods, Honours, Riches, Pleasures, when 'tis made with injustice, that is, when the vertuous have the least share thereof: for then it appears that this event can have no other cause, but that enmity which For∣tune exerciseth against Vertue, when by ha∣zard that enmity becomes Victorious. The establishing of this Politick, and Religious Maxim hath been very important according to our Cardinal, as we have seen here be∣fore, for Publick repose and quiet, whereas on the contrary, the Zealous who refer all to divine Providence, attribute events to it altogether unjust: they overwhelm the Poor

with shame and confusion, so that they can find neither lenitive for their quiet, nor a vail for their shame, which fills all with con∣fusion, and makes it appear how dangerous it is under the pretence of Piety, to be ig∣norant, or to forsake the Rules of the right carnal and Religious Policy, which hath the repose, and Worldly felicity of People for its object, prudenza politica la∣qual habbia per oggetto la quiete è la felicità mondana de' popoli.* 1.100

Reason XI.

Quoth the Cardinal, I willingly allow that those heaps of excessive Wealth, in one sole Person is an offence against distributive justice,* 1.101 aggiungo che i medesimi eccessi dell'en∣trate Ecclesiastiche, i quali cadono quivi in u∣na persona stessa con offessa della giustitia distri∣butiva. 'Tis a sin, 'tis true, but a sin, which is turned into good for an infinite com∣pany of men; convertonsi in beneficio d'innu∣merabili. Because remorse of Conscience and desire of reputation put together, spur on Rich Prelates to undertake Magnificent works of Piety, which bring great honour to God, great relief to the Poor, setting them on work for the Ornament of the City, and Royal Ecclesiastical Court, in so much that such very buildings are enough to make Converts of Infidel and Mahometan Princes; nel sollevamento delle povertà,* 1.102 nel fomento del∣la virtù, nel esecuzione di pie opere grandi.

All this would never be, if Prelates were not rich, and if the chief and best Por∣tion of the Churches goods were distributed among the Poor; and there would be a great evil in the Church, whereof this pre∣tended Charity for the Poor, would be the ground. Now that which is the ground of so great an evil, is worse than a sin, according to our Cardinal, so that this pretended Charity for the Poor, which would hinder the carnal felicity of Churchmen, would be worse according to him than sin.

Reason XII.

The Prelates will not reduce themselves to as strict a life as Monks;* 1.103 non vogliono ri∣dursi à quel rigore di vita. But yet through their Riches they be the props of those Holy Academies of Ecclesiastical perfection;* 1.104 sono il sostegno di queste santo palestre di perfe∣zione Ecclesiastica.

So that this can be no less than the Chur∣ches great Zeal, and great Wisdom; gran zelo e gran saviezza nella chiesa, that hath setled so many Millions of Rent throughout all the extent of Christendom, to imploy only for rewarding of those which labour in the perfection of others, which the Prelates themselves will not attend to,* 1.105 il costituir tanti milioni di rendite ù mercede solo di questi Ministri.

Reason XIII.

Put case, quoth our Cardinal, that all Benefices were infructuous, bringing in no Revenue to the incumbents, siano ministerii infruttiferi; what would come out? One should see presently fall to ground the Eccle∣siastical Order, upon which depends the exercise, the knowlege, and the Port or stateliness of Religion; tosto vedremo cader quell'ordine dal quale dipende l'esercitio, la notitia, e'l mantenimento della Religione. For no body would undergo the Clergy's single life and other fatigues of their Order, for pure love's sake towards God.

Reason XIV.

The Cardinals being deprived of these vast Riches could not live,* 1.106 non potrebbono vivere i Cardinali, il Senato Romano rimanerebbe pri∣vo del vitto: The Roman Senate would be deprived of lively-hood.

Reason XV.

Without these excessive Riches, the so glittering splendour of the Roman Court would be extinct; therefore the instructi∣ons of the French Ambassadour at the Coun∣cel of Trent, containing Articles which tended to impoverish the Court of Rome, one sees cleerly that France by that its pro∣posed

Reformation, went about to take away from the Court of Rome, its splendour and soveraign Authority,* 1.107 i quali tutti si riduce∣vano à torre al Pontefice la collazione de' be∣nefici, la riserbazione delle pensioni, la riscossio∣ne degli emolumenti, ed in somma à levar lo splendore e l'imperio della Corte Romana.

Reason XVI.

If the Riches of the Romish Prelates were not excessive, the Principality of the Aposto∣lick See would fall to nought,* 1.108 mancherebbe il principato Ecclesiastico che mantiene in unità, in regola, ed in decoro tutta la Chiesa. And the Reason is, that the Roman Court is the most excellent School, wherein all men's Wits, who may be fit to rule in the Church ought to be refined, that they may be cape∣able thereof, otherwise they would remain ignorants in Policy,* 1.109 senza affininarsi in dot∣trina ed in senno nell'excellente scuola della frequenza, like to your petty Bishops or Prelates, which are confined to scurvy little Places, and are obliged to stick to the ex∣ercises of their Proper Functions of the Al∣tar, and the Quire,* 1.110 confinarsi in piccioli luoghi all'esercizio privato dell'altare e del co∣ro. For unless the Courtiers of Rome, had hopes of great rewards,* 1.111 Rome would have no Courtiers for God's sake, non rimanesse in piede una Reggia universale della Chiesa, i cui stanziali ed ufficiali potessero sperar gran' premii.

Now, if the Roman Court were no more in the bravery, and splendour, wherein now it is, and big through the concourse of so many Barons, and Princes, which through their Birth or Dignity, are the Columns of the Church, and which are not come thus together to Court, but only out of hopes of great and mighty Riches, whereunto they aspire, what would become of the Church? The Court of such a Monarch is a most ex∣cellent Workhouse, where every thing that is an Artifice in the World, and the most clea∣ver shifts are woven and wrought dexte∣rously, and by consequence one learns there more perfectly to know them and toward them off with address,* 1.112 Corte d'un Monar∣cha, ciò e una di quelle officine dove i più fi∣ni artificii sí come perfettemente si lavorano, così sottilmente si riconoscono. There it is that one may say humane understanding is perfected, and becomes refined to the su∣pream Degree in all the subtilties of Religi∣ous Policy,* 1.113 raffinatissimo in tutte le sottilezze dell'umana politica. If then the Church were deprived of her Universal Court, where the sleights of all other Courts might be as it were refined, what would become of her Unity, her splendour and all the Rules of her Discipline, wherein she is upheld by the Roman Court? What would become of this Roman Court, without vast Riches? Which as t'were by way of circulation, flow to her from all the parts of the Churches Body to be sent forth again from thence, and to carry

life up and down? 'Tis evident then, that Riches are the blood of the Church, and that her Soul and life are in this blood. Wordly goods and pleasures are the best juice, which the Roman Court as a mystick Vine, sucks from all parts of the Universe, and by means whereof she keeps life, Unity,* 1.114 and vigour in all branches of the Church, that are planted and flourish all Christendom over. il miglior sugo ond'ella quasi mystica vite man∣tien l'unità e'l vigore ne' palmiti delle Chiese Christiane. 'Tis by means of these Riches, that the Court of Rome, keeping it self up in reputation and authority, it gives Laws,* 1.115 and even Being to all the Body of the Church, whereof it is the Head, corte Romana la quale è il capo che non solo da le leggi ma l'essere a questo corpo.

Reason XVII.

In every natural Body, animate, and live∣ing, there must be two distinct sort of hu∣mours, one courser, as the blood, flegm, the two biles yellow and black: now in the Body of the Church, the Prelates be as these humours. The other humours are subtile and are called Spirits, which are most puri∣fied, and the most active parts of the blood; these be the Instruments which serve the Soul to give the Body all its motion. The Monks and Religious Orders in the Church are as the Spirits: They live purified from all love, and esteem of things of the Earth,* 1.116 dispreg∣giatrici d'ogni cosa terrena.

These two sorts of humours in the Body

are so necessary, the one to the other, that he that should go about to separate the Spi∣rits from the grosser humours, and to keep nothing but pure Spirits, upon pretence that they be the purest, and contribute most to action, would quickly see those Spirits to fail and evaporate for lack of matter to vegetate them and feed them, gli spiriti soli nell'ani∣male fanno le funzioni vitali, adunque direbbe taluno,* 1.117 e che servono tanti umori più grossi? Ser∣vono à molto; senza questi non formerebbono e non si conserverebbono gli spiriti, cosí accade nel proposto nostro.

If you ask to what purpose then do Car∣dinals, Arch-Bishops, and Bishops and other Prelates, full of felicity according to the flesh, serve? You will be answered they are very useful, because without their car∣nal felicity, the Priests, which are bred up in the Seminaries, or in the Religious Or∣ders, and which be in the state of perfecti∣on, would not be maintained, protected or directed as they be, and upheld by the Pre∣lates, who govern the Church and who ne∣vertheless cannot, or will not bring them∣selves to live like them,* 1.118 un tal numero di sa∣cerdoti perfeti si va formando nelle scuole ò degli ordini religiosi ò de' Seminarii chiericali, e questi non durerebbono al mondò, se non fossero alimentati da' Prelati che governano la chiesa, i quali non possono, ò diciamo ancora, non vog∣liono ridursi à quel rigore di vita.

Thus then, as there would be no Priests perfect in the World, if there were no

Rich Prelates able to maintain them, it is evident that the perfection of the Church, who is the Body of Jesus Christ, and his Ho∣ly, and altogether pure Spouse, is totally founded upon the vast Riches of the Roman Court; and upon those sweet, gentle, and yet efficacious means, which she is able to invent to heap them up.

After a Body hath well considered these two sort of Persons, which make up the Church, the Priests Spiritual, who are animated with zeal altogether pure, di purissimo zelo;* 1.119 and the Rich Prelates, who are carnal, and who would not serve God, if they were not very Rich; because they have no mind to strain up themselves unto the Priests perfection. One ought to conclude that these two parts of the Church have need one of the other, In somma chi ben considera ogni parte di quella republica, l'una è bisognosa dell'altra.* 1.120 And as it would be an Atheistical impiety; see∣ing the Body, even but of a fly, to maintain, that all the parts which compose it came to∣gether after that fashion casually, or by chance; neither can it be any less but im∣piety,* 1.121 to have such like thoughts of the Bo∣dy of the Church, s'è impietà d'ateista il tener che sia casuale il corpo naturale d'una mosca, non sarà il creder tale il corpo civile della chiesa? So that 'tis clearly to be an Atheist, to be perswaded, that the carnal felicity of the Court of Rome, is not conforma∣ble to the intention of God, or that t'were better for the Church, to convert the cheif

and best part of its vast riches, for relieving the poor and miserable, rather than before all things to found the felicity according to the flesh of the Roman Court.

Reason XVIII.

There is not seen in any part of the World, where ever it be, a Republick that keeps up the Nobility so flourishing, and in such great number as the Christian Repub∣lick,* 1.122 nessun' altra republica come la Christia∣na conserva in tanto numero ed in tanto fiore la nobilità.

Nobility is the Nurse of civility, Honou∣rableness, Vertue, and Wit, che vuol dire la nutrice della creanza, dell'onorevolezza, della virtù, dell'ingegno. How does the Church do to keep up her Noblemen thus fashion? Why here's the Secret, 'Tis by means of her Riches; because that having great Dignities and great Revenues to set before all Noblemen, who to have them will but keep themselves unmarried, she wins them after this manner, and they thereupon resolve to profess continence to possess what the Church proposes to them, ciò auviene perche allettando nella Republica Christiana con le dignità e con l'entrate i nobi∣li à professar Celibato.* 1.123 Hence it comes to pass that the younger Nobility, have no need to share Estates with their elder Bro∣thers. Inheritances by this means are kept from being dismembred without which

the Rent charges upon the elder Brothers,* 1.124 would be intollerable, succede che gli patri∣monii delle famigli si mantengono uniti, là dove per altro gli usi della primogeniture rinscirebbono intolerablii. Now would all these great goods come to pass, if Church-means were bestowed on the poor? Is it not plain that this policy is worthy of a God incar∣nate, and of the blood which he shed to merit this carnal felicity for his Church, il go∣verno disegnato da Christo,* 1.125 il thesore della Chie∣sa essersi acquistato da Christo. If the Church were poor, should one see the flower of the Nobility, of litterature and of Virtue, consecrate themselves to the service of the Altar, if the Pope had not such ample re∣wards to bestow. Would the Church be honoured with that soveraign splendour, which Noblemen bring her by serving her,* 1.126 di sì ampii guiderdoni che dispensa il Pontefice risulta alla Religione quel sommo splendore, men∣tre il fiore della nobilità della dottrina, della virtù, si consecra agli altari di Christo. All these Noblemen do not love God enough to make themselves Churchmen gratis, they bargain with God, and give them∣selves to him to have the glory, and car∣nal felitity of the Church, which could never come to pass if the Church were poor,* 1.127 il che per l'umana debolezza non così auverrebbe nella poverta della chiesa, because that this kind of trading in Religion seeks perpetually its advantage, questo mercato della-religione sempre opera à suo vantaggio.

Reason XIX.

It was this kind of Government that Jesus Christ instructed to make his Peo∣ple recommendable upon Earth, and to make his Church lovely to all Na∣tions, by these manifest Perogatives of carnal felicity, and of force, which do ren∣der her happy, civil, politick, vertuous, and formidable above any other Repub∣lick that is upon Earth.* 1.128 Questo governo dissegnato da Christo per signalare in terra con manifesta perogativa il suo popolo, del qual go∣verno la base, il legame, e él'intelligenza me∣trice è l'autorità del Pontefice.

Now all the Authority of the sovereign Pontife, is founded upon the Veneration of People,* 1.129 il loro potere quanto ad effetto è tutto appoggiato alla venerazione de' popoli.

The Veneration of the People is upheld by Reason of the splendour of the Court of Rome. The splendour of the Court of Rome is maintained by the Riches, Honours, and carnal delights of its Cardinals and Prelates, so that all the Christian Religi∣on does not subsist but upon this carnal felicity: It was to merit this, that the Word became flesh, and shed his blood, and to say the contrary is a piece of Atheism,* 1.130 il te∣soro della Chiesa essersi aquistato da Christo.

Reason XX.

'Tis a pernicious Maxime for the Church to hold that the chief and better part of her Riches would be better employed on the necessities of the Poor, then to make the carnal felicity of Prelates, but 'tis the property of seditious tempers to scatter, that they may please the People,* 1.131 discourses marked with popular Zeal, è proprio de' seditiosi spar∣ger i concetti mascherati di zelo popolare accet∣to à poveri; and that under pretence that our Lord did speak in favour of the Poor, and that even amongst the marks, which he gave to make it known, that he was the Messias, he bid them take notice, that he preached the Gospel to the Poor: For in fine, it hath been made out, that the po∣verty of the Church, and the destruction of the Church, are the same thing. And af∣ter nineteen Politick Reasons, which have made it appear, here's one more at least, to which there's no reply.

The Court of Rome, is the Soul which re∣unites all the Catholick Kingdoms, under one and the same Unity. Without Unity there's no Church. Then without the Court of Rome, both the Unity of the Church, and the Church it self are destroyed. Now with∣out Courtiers, there's no Court, without wealth no Courtiers that will serve the Church for God's sake without wealth, then there's no Unity, nor no Church. Here's

a Politick demonstration, that hath not all its like in all the Gospel! Here look ye is the foundation of this demonstration, that the Court of Rome, is the soul of the Church and of its Unity,* 1.132 una corte laquale è quell'anima che tiene in unità tanti regni e co∣stituiss e un corpo politico il più formidabile, il più virtuoso, il più litterato, il più felice che sia in terra.

That which hinders even the Peoples re∣belling against Kings, and Conspiring a∣gainst their persons, is the veneration which the People have for the Court of Rome, which is the prop of the power Monarchical.

That which hinders Wars, either civil or foreign, is the multitude of Church-men, which be Gown-men, and for Peace: and that which makes the multitude of Church-men is the multitude of Benefices and good Revenues. Take away then from the Church, it's great Wealth, and all will be full of Wars and Conspiracies, as on the other hand, the power of Kings could not subsist with that insolence, wherewith it would let it self be transported, if it had not above it, the power of the Pope, and the Court of Rome,* 1.133 which makes a tempe∣rament so equal between all extremes, that if Aristotle, and Plato, were living, they would be glad to yield themselves to the beautifulness of this project of a Republick, and to confess that their Policy understood nothing herein. Such a design could not be moulded, but only by the eternal Wis∣dom

and a light, whereunto humane sagaci∣ty could never arr ve,* 1.134 per che l'intelletto deg∣li antichi savii ad assai più basse cose non gi∣unse che non è l'econnomia della sapienza Incar∣nata nell'istituzione della sua chiesa. All which things being considered, the greatest Act of Christian Piety consists in defending this Politick government to the last drop of ones blood, aswel as all that which is neces-to the keeping it up, how opposite sover it seems to be to the Canons, and particular∣ly to those of the Council of Trent; because that Council having submitted all to the Po∣litick prudence of the Pope, not to obey the Ordinance of the Council, to the end to obey the Pope, is truly to follow the Council, and more perfectly to hit the meaning of the Council.

ARTICLE IV. The most noble act of the Pope's Policy, is to inrich himself and the Roman Court. To dye for this Monarchy is the worthiest act of any Christian's zeal.

RIches then being the ground, whereup∣on the soveraignty of the Pope sub∣sists, and the splendour of the Roman Court, and the carnal felicity of the Church; it is visible that the most noble act of the noblest of mortal Vertues, which is Policy, is to in∣rich

the Court of Rome, and to uphold with vigilance and stoutness, the soveraignty of the Roman Pontife, as it hath been repre∣sented,* 1.135 il custodir con interpidezza e con vigi∣lanza la sovranità del Pontificato è per mio au∣viso la più commendabile operatione che possa fa∣re la politica virtù.

'Tis true the worship of God is prefera∣ble before this Court; if one came in com∣petition with the other. But after the wor∣ship of God, the most worthy act of a Pope's, zeal is the keeping up of his Monarchy, which cannot subsist but by wealth, nessun a cura, toltane la propagazion del culto divino, è più degna e zelante in un Papa che il manteni∣mento illoso die questa Monarchia, and to make it appear with what zeal, with what vigi∣lance, and what stoutness one ought to up∣hold it, there is an example of it to be seen in the Person of Alexander, Nuncio of Pope Leo X at the Diet of Worms: Lo how he speaks, I am ready, quoth he, to burn alive to defend the adorable Diadem of my Prince,* 1.136 which they would take off from his head, io mi confesso interessatissimo ed appassio∣natissimo nella causa dicui vi parlo, nella quale si tratta di mantene, l'adorato diadema in fronte al mio principe, e per laquale io anche secondo il pri∣vato affetto mi lascierei arder vivo se meco in∣sieme dovesse arder il mostro della nascente eresia. Look ye here what the sentiments and the words of all Christians ought to be. There remains no more, but to make known the means that this Policy suggests to the Court of

Rome, for to uphold its stateliness, its splen∣dour and bravery, and its carnal felicity, for he that wills the end wills the means necessary to the end, and on the other side not to love the means is to hate the end,* 1.137 perche chi odia un fine odia specialmente que' mezzi che sono più oportuni à tal fine. For example, one of the most efficacious meanes to keep up the splendour of the Clergy's Royal Ecclesiastical Court, is the abundance of Benefices, and not to be obliged to reside upon them,* 1.138 in verità fra i mezzi per conservar lo splendore dell'ordine clericale e d'una Reggia Ecclesiastica, un de' più effica∣ci è la copia di que' beneficii i quali non obli∣gano à residenza. There's no need then to wonder, why all the World cries out against this plurality of Benefices, 'tis be∣cause they do not love the Roman Court, whose splendour is the end for which these Benefices be instituted. When one hates the end it is not possible one should love the meanes which do lead to it.

On the contrary all right Christians that love the Court Royal Universal of the Church would burn a live in defence of the means, which she hath invented to up∣hold her self, how contrary soever they seem to Antiquity, or Canons of Council, or the private interest of petty Bishops; In fine to all which seems venerable; to cer∣tain Zealous ignorants in Policy, which is the Queen of moral vertues.

Notes

• * 1.1

  l. 1. c. 25.
• * 1.2

  l. 5. c. 10.
• * 1.3

  l. 9. c. 9.
• * 1.4

  Ibid.
• * 1.5

  l. 8. c. 17.
• * 1.6

  Ibid.
• * 1.7

  l. 9. c. 9.
• * 1.8

  Ibid.
• * 1.9

  l. 6. c. 12.
• * 1.10

  Ibid.
• * 1.11

  l. 23. c. 3,
• * 1.12

  Introd. c. 6.
• * 1.13

  l. 2. c. 3.
• * 1.14

  l. 15. c. 5.
• * 1.15

  l. 8. c. 17.
• * 1.16

  l. 5. c. 13.
• * 1.17

  l. 1. c. 25.
• * 1.18

  l. 17. c. 5.
• * 1.19

  l. 1. c. 25.
• * 1.20

  l. 1. c. 8.
• * 1.21

  l. 3. c. 10.
• * 1.22

  l. 3. c. 10.
• * 1.23

  l. 23. c. 12.
• * 1.24

  Ibid.
• * 1.25

  l. 8. c. 17.
• * 1.26

  l. 2. c. 6.
• * 1.27

  Ibid.
• * 1.28

  l. 1. c. 2.
• * 1.29

  l. 1. c. 1.
• * 1.30

  l. 1. c. 2.
• * 1.31

  l. 6. c. 13.
• * 1.32

  l. 1. c. 2. & l. 4. c. 5.
• * 1.33

  l. 20. c. 8.
• * 1.34

  l. 23. c. 7.
• * 1.35

  l. 24. c. 7.
• * 1.36

  l. 2. c. 3.
• * 1.37

  l. 12. c. 3.
• * 1.38

  l. 8. c. 17.
• * 1.39

  l. 8. c. 7.
• * 1.40

  l. 23. c. 3.
• * 1.41

  Ibid.
• * 1.42

  l. 1. c. 25.
• * 1.43

  l. 15. c. 6.
• * 1.44

  l. 13. c. 3,
• * 1.45

  l. 8. c. 17.
• * 1.46

  Ibid.
• * 1.47

  l. 1. c. 25.
• * 1.48

  l. 9. c. 9.
• * 1.49

  Ibid.
• * 1.50

  l. 9. c. 9.
• * 1.51

  l. 9. c. 9.
• * 1.52

  l. 8. c. 17.
• * 1.53

  l. 23. c. 3.
• * 1.54

  l. 17. c. 10.
• * 1.55

  Ibid.
• * 1.56

  Ibid.
• * 1.57

  l. 2. c. 6.
• * 1.58

  l. 9. c. 9.
• * 1.59

  Ibid.
• * 1.60

  Ibid.
• * 1.61

  Ibid.
• * 1.62

  Ibid.
• * 1.63

  l. 24. c. 20.
• * 1.64

  l. 3. c. 10. Ibid.
• * 1.65

  l. 23. c. 12.
• * 1.66

  Ibid.
• * 1.67

  l. 8. c. 7.
• * 1.68

  l. 1. c. 25.
• * 1.69

  l. 8. c. 17.
• * 1.70

  Ibid.
• * 1.71

  l. 8. c. 16.
• * 1.72

  l. 1. c. 25.
• * 1.73

  Ibid.
• * 1.74

  l. 1. c. 25.
• * 1.75

  l. 6. c. 3.
• * 1.76

  l. 1. c. 25.
• * 1.77

  l. 18. c. 6.
• * 1.78

  Ibid.
• * 1.79

  Ibid.
• * 1.80

  l. 8. c. 10.
• * 1.81

  l 9. c. 9.
• * 1.82

  Ibid.
• * 1.83

  Ibid.
• * 1.84

  Ibid.
• * 1.85

  l. 9. c. 9.
• * 1.86

  l. 1. c. 25.
• * 1.87

  Ibid.
• * 1.88

  Ibid. l. 2 c. 10. l. 3. c. 16. & l. 12. c. 3.
• * 1.89

  l. 9. c. 9.
• * 1.90

  l. 24. c. 10.
• * 1.91

  l. 3. c. 8.
• * 1.92

  l. 9. c. 19.
• * 1.93

  l. 14. c. 3.
• * 1.94

  l. 14. c. 8.
• * 1.95

  l. 14. c. 10.
• * 1.96

  l. 9. c. 8.
• * 1.97

  Ibid.
• * 1.98

  Ibid.
• * 1.99

  Ibid.
• * 1.100

  l. 14. c. 8.
• * 1.101

  l. 8. c. 17.
• * 1.102

  Ibid. l. 23. c. 11.
• * 1.103

  l. 9. c. 9.
• * 1.104

  Ibid.
• * 1.105

  l. 9. c. 9.
• * 1.106

  l 23. c. 11. l. 12. c. 13.
• * 1.107

  l. 16. c. 10.
• * 1.108

  l. 8. c. 17.
• * 1.109

  Ibid.
• * 1.110

  l. 17. c. 10.
• * 1.111

  Ibid.
• * 1.112

  l. 1. c. 23.
• * 1.113

  Intr. c. 3.
• * 1.114

  l. 6. c. 7.
• * 1.115

  l. 16. c. 8.
• * 1.116

  l. 8. c. 17.
• * 1.117

  l. 9. c. 9.
• * 1.118

  Ibid.
• * 1.119

  l. 9. c. 9.
• * 1.120

  Ibid.
• * 1.121

  Ibid.
• * 1.122

  l. 1. c. 25.
• * 1.123

  Ibid.
• * 1.124

  Ibid.
• * 1.125

  l. 1. c. 25. l. 1. c. 9.
• * 1.126

  l. 1. c. 25.
• * 1.127

  l. 1. c. 25.
• * 1.128

  l. 1. c. 25.
• * 1.129

  l. 12. c. 3.
• * 1.130

  l. 1. c. 9.
• * 1.131

  l. 9. c. 9.
• * 1.132

  l. 3. c. 10.
• * 1.133

  l. 12. c. 3.
• * 1.134

  Ibid.
• * 1.135

  l. 5. c. 16.
• * 1.136

  l. 1. c. 25.
• * 1.137

  l. 8. c. 17.
• * 1.138

  Ibid.