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. VI. Here be related the Interests and different sentiments of the Ca∣tholick Christian Crowns and Republicks, according as they are more less favourable to this same Religious Policy accor∣ding to the flesh. And tis made appear that there's none more opposite then those of the Crown and of the Church of France, which proposed no less at the Council of Trent, then to throw down the Churches Mo∣narchy and Empire, and to take away the Splendour of the Court of Rome.

ARTICLE I. The Estates, whose Politick Maxims are favourable or opposite to this same Roman Policy.

OF all th Parts of Europe, which have remained in the Popes Communion, there appears none more considerable then Italy, Germany, Spain and France. To know which are the States whose Politick max∣imes are more or less favourable to the Roman Policy, there needs no more but to represent the Interests and the Sen∣timents of these States which take up those parts of Europe.

ARTICLE II. The Italian Policy favours that of the Court of Rome.

ACcording to the Testimony of our Cardinal Lib. 21. Chapter 4. the Italian Bishop had no other end in the Coun∣cil of Trent but the upholding and aggran∣dizing of the Apostolick See, non mirava ad altro oggetto che al sostentamento ed alla gran∣dezza della sede Apostolica, and therein they thought they did the duty of good Christi∣ans and Italians at once, e pero ch' essi in tal opera facesser ad un ora le parti di buoni Itali∣ani edi buoni Christiani. Because 'twas the honour and the advantage of their Country to be the abode and ordinary residing Place of the King of Kings, and of the Lord of all the Lords of the Earth.

ARTICLE III. The Spaniards are not favourable to the Cardinals, nor other Officers of the Roman Court.

THE Spanish Bishops being for the most part great Lords & very con∣siderable either for the great Extent of their Dioceses, or by reason of their great revenues through their high birth and il∣lustrious families, or through their great learning, hardly could endure the pre∣eminence of the Cardinals, and above all few of those Bishops could ever hope to arrive at that dignity, and it was no lesse unsufferable to them to see themselves sub∣jected so much as they are to the Pope's Officers, and be Dependants of the Roman Tribunals; wherefore they thought it would be exceeding good for the Church to bring back the Cardinals to their first rank and to restore those rights to the Bishops, which they enjoyed anciently; and for this purpose they had a mind to disable the Cardinals to possesse Bishopricks, and oblige them to reside at Rome, and rule the parishes where∣of they are the Titulary Parsons or Priests, and withall they would have taken away dispensations, whereby persons or causes are

exempted from the Bishops Jurisdiction, and thereby make the Bishops in their Di∣oceses as so many Popes, onde fossero à guisa di Papa nelle loco Diocesi, which would have much diminished the splen∣dour of the Roman Court and sapped the foundation of the Church.

ARTICLE IV. The Policy of France quite and clean opposite to the Roman Court.

AS for the French Bishops they have less of jurisdiction, because the Usages of that Kingdom look most at enlarging the temporal power, and this also causes that they are less incommoded with the Roman Tribunals, and don't complaine so much of wrong that the Scarlet does to the Mitre; but all their thoughts tend to set bounds unto the Pope's Monarchy according to the sentiments of the late Council of Basil ap∣proved by them, erano rivolti à moderar la Monarchia del Pontefice secondo in sensi del moderno Concilio di Basilea da loco appro∣vato.

Germany is so canton'd out that tis diffi∣cult to mark the point wherein those people may be said to accord: some of them are of

the Italian minde, others of the Spanish, others of the French. As for the several Princes they are each of the several minde as his Bishop is; i Principi almeno i loco po∣litici, chi più chi meno inclinavano à sodisfare i Prelati di lovo Natione, because that the preferring of their Bishops, who remaine still their Subjects, gives them lesser jealousy, then the Pope's grandeur and power. They were brought over to this in the time of the Council of Trent by the abuses which they saw in the Roman Court.

Christian Policy hath then its choice be∣twixt that of France and that of Spain, which of the two may be the most favou∣rable to the all-puissantnesse of the Pope to take that side, and favour it carefully and stoutly, con intrepidezza e con vigilanza, now it is not very hard to see that the French Policy is lesse favourable to that of Rome then the Spanish, which made Fryer Tho∣mas Stella Bishop, di Capo d'Istria a great creature of the Popes in the Council of Trent, for to say, that all mischief came out of the North, ogni male dall'Aquilone.

ARTICLE V. Wherein the Policy of France is not favourable to that of Rome.

THE First Article is that of a Coun∣cil being above a Pope, according to the Council of Basil which is a seditious opinion, quoth our Cardinal, sedizioza, and overthrows absolutely the Pope's Monar∣chy, sediziosa, questione della maggioranza trà lui el Concilio, i quali capi si riducevano à levar lo splendore e l imperio della Corte Romana; 'tis an erroneous opinion, Erronea, Pestiferous, Pestilente che nonsolo abatterebbe il trono pontificale mà disordinerebbe la Spi∣ritual Hierarchia.

II.

'Tis not the Doctrine of France that the Pope is King of Kings, Lord of Lords. So that the Crown-Lands of Kings should be his Inheritance

III.

'Tis not the Doctrine of France that the Pope is Infallible, nor that he can make Articles of Faith, unto which if Kings do not yield he may declare them Hereticks, and give their States to the first occupant.

IV.

'Tis not the Doctrine of France, that 'tis Treason to hinder Money from being car∣ried to Rome.

V.

'Tis not the Doctrine of France, that Bishops hold their jurisdiction from the Pope, questa sedizioza dottrina.

VI

'Tis not the Doctrine of France, that the Pope may dispence without cause, or derogate from the Canons of Councils, la quod tendeva ad abbatere la Monarchia, che le costituzioni fatte dal Concilio non cades∣sero sotto dispensazioni.

But the better to know wherein the Doctrine of France, and its Policy is oppo∣site to that of Rome, one need but to read the Thirty four Articles contained in the Instructions of the French Ambassadors at the Council of Trent, on occasion where∣of Cardinal Simonetta, Pope Pius IV. his great confident in the Council of Trent, said, That the Physick of Reformation ought to be like that which old Physicians prescribe, which is always gentle, al Cardinal Simo∣netta parea che à guisa de'Medici vecchi &

cauti non formasse ricette senon leggiere; and that the receipts of the French Reforma∣tion were too strong.

The Four and thirty Articles proposed by the French Ambassador at the Council of Trent for Reformation of the Church.

I.

THat the Age of Priests be an Age of Maturity, and that they have a good testimonial from the people. Against this Article, Lainez. l. 21. c. 6. This Article would hinder the multitude of Churchmen, who are exceeding useful to all States and Conditions according to our Cardinal. l. 17. c. 9.

II.

That Vacancies be supplied according to the Canons.

III.

That none be ordained without some Of∣fice or Benefice, against this Article, Lainez l. 21. c. 6. Palavicin. l. 16. c. 9.

IV.

That every one ordained, be obliged to perform his Function.

V.

That none meddle with other business than the Functions of his Order. Against this demand, l. 8. c. 17. one hath reason to complain of the temporal Princes, quoth our Cardinal, when they don't imploy Ec∣lesiasticks in State affairs, le doglienze sa∣rebbon giuste quando escludessero del ma∣neggio gli Ecclesiastici.

VI.

That none be made a Bishop if he be not capable to instruct, and do all his Functi∣ons in person.

VII.

The like also as to Cures or Parish Priests.

VIII.

That none be made an Abbot or Prior Regular, that hath not taken his Degrees, and taught Divinity in some famous Uni∣versity.

IX.

That Bishops Preach all Festival days, and Sundays, Advent and Lent, either in person or by some other for them.

X.

That the Cures, or Parish Priests do the same.

XI.

That in Abbies and Priories, the anci∣ent studies, and exercises, and hospitality be again set up.

XII

That he which cannot (through some disability after his admittance) perform the Functions of his Benefice himself, either quit it, or take a Coadjutor.

XIII.

That Catechizing be used.

XIV.

That Plurality of Benefices be taken a way, and no distinction made of Compa∣tible and Incompatible, unknown to an∣tiquity,

and which is an occasion of many mischiefs in the Church that Secular Bene∣fices be given to Seculars, and Regular to Regulars. Against this Chap. 5. art. 4.

XV.

That he which hath many Benefices keep only one of them, or incur the pains of the ancient Canons.

XVI.

That it be so ordered, that every Curé or Parish Priest, have means enough to keep two Clerks and maintain Hospitality.

XVII.

That the Church Prayers, Psalms, and Gospel be sung and uttered in French at the Mass.

XVIII.

That the Communion be given in both kinds.

XIX.

That in administring the Sacraments the vertue of them he explained in French.

XX.

That no Benefices be given neither to Strangers nor unworthy persons, otherwise the Collation to be void.

XXI.

That Expectative Graces, Regresses, and Commendams of Benefices be abolished in the Church, as contrary to the Canons.

XXII.

That Resignations in favour persons named by the Resigners be also declared null, because 'tis forbidden by the Ca∣nons that none should seek, or chuse a Successor. Against this Palavicini, Cap. 4. Art. 2.

XXIII.

That the single Priories be re-united to the Benefices, with cures of Souls, from which they were separated.

XXIV.

That there be no Benefice without Cure of Souls. Against that, Art. 3. Cap. 5.

XXV.

That Pensions be abolished. Against that, see Art. 2. Cap. 5. Palavicin. lib. 23. cap. 11.

XXVI.

That Jurisdiction be restored to the Bishops, excepting over the Covents, Heads of Orders, and others subject to them, and which make General Chapters, and such as have privileges by ancient Charters, notwithstanding all which, let them be subject to correction.

XXVII.

That Bishops do no business without the advice of their Prebendaries, as 'tis ordered by the Canons, according to which also the Bishops ought to be assiduous at and in their Cathedrals, and not less aged than Five and twenty years.

XXVIII.

That the Degrees of Kindred be obser∣ved in marriages, without permitting any dispensation, except between Kings and Princes, for the Publick good, la qual tendeva ad abattere la Monarchia. lib. 19. cap. 11.

XXIX.

That the True Doctrine touching I∣mages be taught, and Superstitions taken away.

XXX

That the publick Penances for publick Sins be re-established, as well as publick Fasts and Mournings in the Church, to appease the wrath of God.

XXXI.

That Excommunications be not pro∣nounced in the Church but for most grie∣vous Sins, and after the second and third admonition in case the Sinner be obsti∣nate.

XXXII.

That suits for Benefices with the di∣stinctions of petitory and possessory be ta∣ken away, and that the Bishops never be∣stow Benefices upon them who sue for them, but upon those which shun them, and so render themselves worthy of them by avoiding of them. Against this, Pala∣vicin. Art. 4. c. 5.

XXXIII.

In case where a Benefice is litigious, let the Bishop send one to supply the Cure who shall give no account to him for whom judgment goes, because the Revenues of Benefices belong not but to him that does the Duties.

XXXIV.

That every year a Synod of the dio∣cess shall assemble, and every three years a Provincial, and every ten years a Ge∣neral Synod. Against which see Chap. 2. As for the National Synods, our Cardi∣nal calls them Abortions in the Church, l'aborto d'un Concilio Nazionale. l. 4. c. 9.

The most important of these Articles being manifestly opposite to the absolute Monarchy of the Pope, and to his All-puissantness, contrarie al Pontificato, to the splendor of his Court, and to his felicity according to the flesh. It now appears in what sense Father Lainez said, That the French had in a sort made a Schism since the Council of Basil's time, and that perhaps, 'twas a punishment for that Sin, that so many miseries had come upon them: And this he said upon occasion of the Canonical elections, which the French

required should be re-established, dubitar Egli de' Franchesi che ciò chiedevano come di tali che forse erano gastigati da Dio ne' presenti infortnnii per qualche loro sepera∣zione fin dal tempo del Concilio di Basilea. And he made no difficulty to say, that all those which would renew all those kinds of like ancient usages were moved thereunto by the instinct of the Devil, coloro che volevano rinovare tali usi antichi muoversi per istinto del Diavolo. From hence one ought to infer, that the Jesuites having this sentiment of the Policy of the Gallican Church,

First, It's necessary that the Roman Court do imploy them for to combat ef∣fectually in that Kingdom, against the Maxims of Reformation; that the Spirit of the Devil, according to them, inspires into those which have governed it since the Council of Basil's time, and now a∣gain since the Council of Trent, which all tend to nothing but to the overthrow of the Roman Empire, of the whole splen∣dour of it's Court, and of it's Carnal fe∣lecity.

Secondly, It concerns the Roman Court to deal in such sort, that the reputation and the Doctrine of Aristotle may subsist with approbation in France; for the pro∣ject of Felicity according to the Flesh, and of the Universal Monarchy of the

World, which are the two cardinal points of the new Policy of our Historian, be∣ing particularly established and upheld upon the Doctrine of that Philosopher; and that Prince of Philosophers having already bestowed a many Articles of Faith upon the Church, the last effect of his Doctrine ought to be, to make these Ar∣ticles be received in their full extent as Articles of Faith. Viz. That of the Uni∣versal Monarchy, as our Cardinal hath explained it, and that other of Felicity according to the Flesh necessary to the Church, for then one might well ap∣prove those words of our Cardinal, di ciò si doveva in gran parte l'obligazione ad Aristotele, il qualc se non si fosse adopera∣to in distinguer accuratamente i generi delle cagioni, noi mancavamo di molti Articoli di Fede.

For if once one could but come to make in the Church Articles of Faith out of the Maxims of our Cardinals Policy, which have been related and are appro∣ved even by Nicholas Machiavel, then one might well say with our Cardinal, That the Councils of Ephesus, of Calcedon, and all those which have followed, as well as all the Fathers which assisted thereat, had never been able to make their Deci∣sions, if they had not imbibed Graecian Philosophy, and that 'tis easy to see

among their Oracles how much of the Stagyrite and of Athens they have min∣gled with them, because that if Aristotle, or Philosophy had not given us com∣mon notions of things, we could not have been able by the aid of Divine Revelation to apply them to supernatural objects.

Notes

• l. 21. c. 4.
• l. 5. c. 16.
• l. 19. c. 9.
• l. 6. c. 13. l. 19. c. 11. l. 16. c. 10.
• l. 9. c. 16. l. 6. c. 7. Ibid.
• l. 16. c. 10.
• l. 19. c. 11. see mons de Marco Concord. l. 3. c. 13. § 2.
• l. 18. c. 4.
• l. 16. c. 16.
• l. 21. c. 6.
• Ibid.
• l. 8. c. 19.
• l. 8. c. 19.