This Cardinal, having thus renounced the Spaniard, did go about to take away the imputation of inconstancy and self-interest; and would say in all companies, That he had no other end in doing so, but a desire to be able to serve the Church and Pope the better.
But another Cardinal, of great experience and prudence, hearing him one day discourse after this rate, could not forbear saying these words to him, I wish to God that your Eminence, that have never been able to do the Church any service while you were a true Spaniard, may do her some now you are a counterfeit Frenchman. And this he said in the presence of divers Cardinals and Embassadours.
Let us then conclude, that the State and Church can never be well governed, as to the point in hand, if the Popes be without Nephews to relye on, and in whose secrecy they may confide.
Innocentius the tenth was so convinced of this truth, that finding himself deprived of those helps which he could not receive from his lawful Kindred by reason of their inabilities; and withal seeing that he was exposed to the unsatiable avarice of a woman, his Sister-in-Law, he was fain to take the young Astalli and declare him Cardinal Nephew, and Padrone, giving him the name of Pamphilio; and in a word, made him in Rome, as Pharaoh was in Ægypt, the Governour of all things.
But what hapned? This young Cardinal not being able to comply with the Pope’s humours, and having no tye of Consanguinity upon him, was rather a Traytor to him than a Nephew; for he did reveal to the Spaniards, from whom he did secretly receive good Pension, all that passed through his hands, or that could come to his knowledge: caring not how he hazarded and engaged the Pope’s Honour and Reputation.
Particularly, at that time that the Pope and the Barberins together, did consult how they should fall upon the Kingdom of Naples and divide it among themselves, Astalli all day long did set spies, and endeavour himself to discover their Counsels; and then secretly in the night did give the Spaniards notice of all; who, being thus well instructed, did easily prevent their Enemies designs, by taking away all those means which the Pretendants relied upon for the execution of their Enterprize.
Upon this the Pope enraged against Astalli, banished him from Rome, took away from him all that he had so liberally given him, except the quality of Cardinal; of which he could not be deprived but for great crimes, and that by a fair trial too.
Now if the Pope Innocent could not trust one whom he had raised from nothing; and if the secrets of his Court were revealed and published by a Cardinal so much obliged to him, How can other Popes trust Cardinals that are as it were their enemies by being too much other Princes friends?
These are the reasons that force the Popes to call their Kindred about them, and shew them all demonstrations of kindness; and I think they are such as prove that the Pope cannot govern according to the rules of good Policy, if their Kindred be not with them, and have not a share in their fortune.
And if it be so, Why do we murmur so much against the Popes for spending the Treasure of the Church in maintaining the greatness of their Nephews? since it is certain that their Pomp and State is the Churches. And to what shall its Treasure be useful, except it serve to make the Majesty of the Popedom appear to the eyes of the world? For there is no doubt, that if the Pope’s Spiritual Authority were not held up and maintained by his Temporal Power, it would soon be ruined and despised. For now adaies the reputation of riches and strength is that, which breeds respect for the Popedom; as in the Primitive Ages of the Church it was upheld by holiness of life, and good example.
Poor Church-men are indeed respected still by some devout Women, and the Vulgar: But they are despised in the Courts of Princes; where the Rich are welcome, and honourably received. A poor Church-man must wear a Hair-cloth, Fast, do Penitence, and work Miracles to be known and respected: But a rich one, without more ado, shall immediately be saluted and welcomed even where he is unknown.
Why are the Jesuites so in vogue in the World, and desired in Courts, as if Princes could not be without them. The Vulgar adore them, Noblemen respect them, and Magistrates grant them protection and priviledges. Is it that they serve the Church better than other Church-men? No certainly: For the Orders of Saint Francis and Saint Dominick have spent more bloud in the profession of the Christian Faith in a Day, than the Jesuites in an Age; neither do they live a more exemplary or a stricter life than others. How comes it to pass then, that they are so powerful? I will tell you; Money is the Key which opens all doors to these good Fathers, by which they purchase Credit, Power, and Authority, even amongst Church-men, and in the Court of Rome.
The Popes by this, seeing how important a thing Riches are in the hands of Church-men, do very wisely strive to furnish their Nipotismo with them; that as they are to treat and manage the greatest affairs of Christendom: so they may do it with the Pompe and State, that so Eminent an Employment does require.
The SECOND BOOK.
The Contents.
In which is discoursed, of all the good and ill that the Pope’s Nephews have done the Church ever since Sixtus the Fourth. Of the Church of Christ, compared to a Field. Of those that first bestowed Riches upon the Church. Of the insatiability of the Nipotismo in general. Of the Princes that murmur against the mischiefs caused by the Pope’s Nephews in Christendom. Of the honour that Princes receive in bestowing Revenues upon the Church. How the Scandal was first introduced in the Church. Of the Complaints made against the Popes. Of the Primum movens, that gives Motion to the Sphere of the Nipotismo. Of a Comparison betwixt the Gospel and the Churchmen. Of a Dispute between a Papist Preacher, and a Protestant. Of the Spirit of the Nipotismo, inclined to gather Riches. Of the impossibility of serving God and the World. Of the Excommunication of the Lucheses by Urban the Eighth. Why men are so easily corrupted. Of an Accident that befel St. Francis of Assiza. Of another that befel St. Francis of Paola. Of a false Opinion, maintained by some Divines. Of a Discourse held by Ferdinand, Great Duke of Toscany, to a Pilgrim that was going to Rome. Of the great number of Decrees that have been made to reform the Church-men. Of the People that complain of the Nipotismo. How all Christendom is scandalized by it. How the Monks exclaim against it, because it starves them. How often Princes withdraw from Rome discontented. Of the Popes that cannot reform the Abuses of the Church, except they begin with their Nephews. Of Alexander the Seventh, and his austere Life. How the good Example he gave in the beginning of his Pontificate, was of great profit to the Church. Of some Protestants that went to Rome on purpose, upon the noise of his exemplary Life. How he left off hating, and fell to loving his Kindred. Of Don Mario, the Head of this Nipotismo. Of the Disorder that was in Rome, about the Accident that befel the Duke of Crequy. Of the damage done to the Church by it. Of Don Agostino, and his high Carriage. Of the Cardinal Padrone his inclination to sensual Pleasure. Of the Taxes and Oppression of the Pope’s Subjects. Of a particular Opinion about the Peoples Vices. Of the pitiful condition of the Church in Innocentius the Tenth’s time. Of the Renunciation of the Cardinals Cap, made by the Prince Pamphilio. How Donna Olympia did carry her self towards the Nipotismo. Of the Princes Ludovisio and Giustiniani. Of the Nipotismo of Urban the Eighth. Of the Praises given to this Nipotismo, by those who have writ the Life of Urban. Of the Policy of the Nephews of the Popes. Of the most remarkable Passages of the Life of Urban. How the Writers did dissemble all the ill done by him. Of the Barberins Proceedings towards the Emperour and King of Poland. Of the scandal which the Protestants themselves did receive from their Dealings. Of the Designs of Gregory the Fifteenth, to destroy the Protestants. How Cardinal Ludovisio his Nephew was of another Opinion. Of the pains that Gregory took to get into his hands Marc Anthony de Dominis, who was fled to London. How the Prince Elector’s Library was given to the Pope. Of the Zeal of Paul the Fifth towards the defence of the Ecclesiastick Jurisdiction. Of the hatred he bore to the State of Venice. How dangerous the Excommunication of the Venetians was to all Italy. Of the great constance of the Venetian Senate. Of the Troubles of the Church in the Pontificate of Clement the Eighth. How he opposed himself to Henry the Fourth King of France. Of that King’s Resolution. Of the Proceedings of Sixtus the Fifth towards his Kindred. How he banished one of his Relations. Of his Nipotismo, that did the Church neither good nor harm. Of the Resolution of Sixtus, to Excommunicate Henry the Third of France. How the Cardinals opposed it. Of that King’s Death. How Sixtus did not much care to assist the League in France. Of some Particularities of the Nipotismo of Gregory the Fifteenth. Of the great disorder that was in Rome in the time of Paul the Fourth. Of the Cardinal Caraffa that died last: And of some other Particularities about other Popes.
That which we have said in the precedent Book, is rather a Panegyrick for the Popes and their Nephews, than a true dis-interessed Relation, becoming a History: Therefore lest our Nipotismo should lose its Soul, and that which will make it live, we must fall into our wonted indifference; and by saying all the ill, and all the good that can be said of the Nipotismo, perswade our Reader, as it is true, That we have no other Design, than to relate freely and without interest its concerns.
Thus doing, the Popes will have no reason to complain; since the ill that is said, will be recompensed by the good; and the Romans, or my other Readers, will not tax the Author of partiality or flattery, since he so freely writes all that comes to his knowledge for the instruction of the Publick.
Therefore we will treat in this Book, of all the good and all the mischief, that the Nephews of the Popes have done to the Church, ever since Sixtus the Fourth. Their good actions shall be set out, that the Memory of the dead may be revived, and due Honour given to the living that deserve it. And their ill deeds shall not be forgotten, that they may be hated by all Mankind; and that the Nephews of the Popes to come, hearing the blame they undergo, may learn to esteem good actions, and avoid ill ones.
But the greatest difficulty that I find in the execution of this my design, will be, how to separate the good Corn from the Tares: for all that the Nipotismo does, is thought good and just by them, though never so wicked; and the Romans, on the contrary, will scarce allow of any of their actions, though never so virtuous.
Christ has often compared in his Gospel the Church to a Field; and indeed it was a very fit Metaphor: for, like a Field, it has always been either sowed, or mowed; and it is a hard matter to know, whether the number of the Sowers does exceed that of the Mowers, though their Employment be very different.
But certainly we may say, That the Popes Nephews have always been the Mowers, and the rest of Christian Princes the Sowers. And as Princes have made no difficulty of taxing themselves and their Subjects, and parting with the dearest fruits of their labours, to give to the Church; so the Pope’s Nephews have made no scruple of dissipating and spending in their Pastimes and Pleasures, that which Princes had spared out of their own Treasure for them.
What would Constantine, Pepin, Charlemagne, the Countess Mathilda, and so many other Princes say, if they should come into the World again, to see those Lands and Revenues, which they so charitably gave to the Church, divided, and cast lots for, as his Vestments? Truly I think, that they would now think it as a pious Work, to take from the Church-men by force, that which they had before given so willingly: and this because they would deliver so many People from the intolerable oppression of these Nipotismo’s. And indeed their insatiability is such, that the Church and the State, ruined and spoiled as it is by so many hungry Nipotismo’s, would scarce suffice for their maintenance, if Forreign Princes did not take a pride in enriching the Church by great Revenues, which are all devoured by the hungry Nipotismo’s; who are very justly compared to the Hydra’s Heads, whereof one was no sooner cut off, but there sprung seven worse and more envenomed in the place.
It is a kind of a Miracle to me, to hear Princes murmur at the disorders the Nipotismo’s commit, in robbing the Church, and perverting the use of its Riches; And yet to see those very same Princes contribute out of their own Revenues, and their Peoples Sweat and Labour, towards the enriching of those that they blame.
I think it would be as great a piece of Justice to punish those that are robb’d, as to chastise him that commits the Theft: For if so, the number of Thieves would diminish infinitely; since every body then would take as much care in preserving, as the Thief could use Art in stealing. Whereas now every one relying upon the surety of the Publick Laws, and the punishment that attends those that violate them, does as it were give an occasion of offending against them; and as the Proverb says, The Occasion makes the Thief; which is as much as to say, That they that are negligent in preserving their own, are the cause that others have a mind to it.
If Princes following this Truth, did shut up their Treasures, and stop that Stream of Wealth which flows from their States to Rome, while they see that it is all ill us’d, and employed to the ruine of the Church and True Religion; certainly the Pope’s Nephews would not commit so many Scandals: neither would the World have so much reason to murmur against them.
But our Complaints are not like to cease, while Princes shall think it honourable and pious to oppress their Subjects, that they may supply the Court of Rome: And, on the other side, the Nipotismo shall make no scruple of taking any thing from the Church and State, and alledge for their excuse, That they take nothing but what is the superfluous part of the Churches Revenue.
What do so many Abbies, Pensions, and other Revenues, which Princes bestow upon Church-men, serve for; but to weaken so much their own States, and strengthen another Princes? to make that which is Sacred, Profane? turn Crosses into Swords, and Humility into Pride and Majesty? And when they have bestowed thus their Gifts and Presents upon those that do not need them, they are not only forsaken in their greatest distress by Church-men; but are set upon by them, and brought to their ruin, that the Church may have the Soveraignty over their People, in the Place of the lawful Princes.
All the disorders and scandals of the Church, State, and Church-men, take their rise from their Riches. When the Church was poor, Church-men were holy, having nothing to employ their minds about, but the Rules of a Good Life: but since once Riches came amongst them, farewell Holiness of Life; they have not the leisure; they are too much taken up with telling their Money, buying and selling Estates and Princedoms; they forget those spiritual Riches of the Soul, and mind only those that relate to the Pleasures of the Body.
Riches came in by little and little upon the Church, and by the same degrees Sanctity and Holiness of Life went out. They that read the History of the Church, cannot chuse but have discerned all along the truth of what I say.
And yet every one knowing this, and being so forward to complain and murmur against the Popes avarice, and their Nephews prodigality; no body thinks of blaming those that by continual Gifts do every day supply and furnish them with these Instruments of Wickedness.
Christ has declared definitively, and pronounced with his own mouth, in the sixth Chapter of Saint Matthew, That it is impossible to serve God and Mammon. Now Mammon being interpreted Riches by most, nay by all, the conclusion is, That it is impossible to serve God and Riches.
The Popes, on the other side, do by their continual practice prove to the World, in enriching their Families, that they are firmly perswaded, that one may at the same time serve God, and the Mammon or Riches of this World; or else certainly they would give over tormenting themselves, to make their Kindred great.
Riches are that Primum Movens which set the Sphere of the Nipotismo a going; and we may say, That in this Heaven of theirs, they are no less devout than poor simple Women are, to purchase that which is promised them by the Church of Rome: For as the one falls down before a Crucifix, and adores the Altar, to gain Indulgences; so do the Pope’s Nephews prostrate themselves before their Treasures, and believe that they obtain the pardon of all their faults, in worshipping the Coffers in which they have buried the Churches Riches.
Now if Christ has said, That there is no serving God and Riches, How can the Popes give their Nephews leave to serve Riches and God? Have the Popes the Power of giving our Saviour the Lie? For what is it else? For either they believe not Christ’s Words to be true, or else they are resolved to contradict them in their Practice; both which are abominable to any rational or serious Christian: though I believe that in Italy there are thousands who, frighted by the Inquisition, would rather answer, That Christ was mistaken in his Doctrine, than say, That the Pope does amiss in his Practice.
About four years ago I was in Bagni del Vallé, a Town so called; where, amongst others, was a Father of the Order of Saint Augustine, by name Father Paolo Segani, who called himself a Preacher; though for my part I believe he was so far from being a good Divine, that he was scarce Master of the Rules of Grammar in the Latin Tongue.
This good Father was one day engaged in a Dispute with a Protestant Gentleman, about the Infallibility of the Pope; and there were many of both Religions present, amongst whom I was one. The Protestant was a Frenchman, called Jean Antony Guerin, a Doctor of Physick, and a very ingenious Gentleman; but one who excelled in the knowledge of the Holy Scripture, and did so well understand all the hard Passages of it, that the Ministers of his Religion did often take great pleasure to hear him discourse with so much ability about it.
The Dispute on the Catholick’s side was most spent in Words, he being able to answer to all the Protestant’s Reasons with nothing but a Negative, and say, It is not true, That is false.
But at last, as they grew warm, the Protestant pressing closer upon him, put this Question to him, on purpose because he saw him so ignorant. Whether or no it were easier for Christ to have err’d in delivering his Gospel, than for the Pope to erre in his Decrees?
At this the Monk smiled, and thinking to hit the nail on the head, answer’d him boldly, That he believed that Christ, as Man, might have erred; but that the Pope, as God, could not erre.
At this Answer the Protestant burst out a laughing, and so did some Swisser Ladies, who without doubt had more wit and discernment in matters of Religion, than this impertinent Monk. And thus the Dispute ceased; the Protestant contenting himself to have shewed the others Ignorance, and the Monk thinking he had answer’d most invincibly.
And indeed, in what Soul or Mind can this Opinion be receiv’d, That the Pope is more infallible than Christ; That God should fail in his Words, and a Pope be infallible in His Decrees? O Blasphemy, and horrible Error in the poor abus’d People! who give more credit to the Pope’s words, than to Christ’s own Gospel.
It has been observed, that in the Popes Families there has been Saints, even amongst their inferiour rank of their Servants; and yet there never was any of their Nephews Saints. I have turned over great Volumes of the Church-History, a purpose to see if amongst that great number of men, who are said to has performed Miracles, there were any one of a Nipotismo to be found amongst them: But truly I lost my pains; for the Popes, who have filled up the Roman Kalendar with thousands of Saints, have not yet been able to place one of their Nephews there. And indeed, how is it possible that they, that live in delight and greatness, should have room amongst those that have purchased their place in heaven by sufferings and poverty?
And me-thinks, it is a sad thing to observe for the Nephews, that all the harm the Church has received was from those amongst them that shewed the strongest Propension to Riches and Power: whereas all the good that has been done by them comes from those amongst them that have been moderate, and contented with ordinary riches. And now if we measure the good by these moderate men, and the ill by the insatiable, the number of the last being much greater than that of the first, will demonstrate to us that the damage the Church receives from the Nipotismo is much greater then the good they ever did or will do to it.
In the time that Urban the eighth Excommunicated the Lucheses for going about to repress the Insolence of Church-men in their State; all the Italian Princes sided with them, not out of any particular affection to them, but out of a politick reason, they being all concern’d in the loss of Lucca, for thereby the Ecclesiastick State and the pride of the Nipotismo would have been encreased. And yet no body for all this durst say any thing against the Pope’s Person or Authority, but lay all the fault upon the Nipotismo; As one day I heard a Senator of Venice discoursing in these words:
Italy has little reason to complain of the Popes, but it has a great deal to murmur against their Nephews. Urban would be good and holy if Francesco Antonio and Tadeo Barberini were not devils; but as his affection blinds him to them, so does their pride blind them in their conduct towards Princes. Because they have a Vail drawn over their eyes, they think that all the world must be one colour. And they are so busied from morning to night in disposing of that vast Treasure which they have already gathered, and in inventing new waies to purchase more, that they think not of getting the favour of those Princes who will remain such when the Barberins shall cease to be Lords and Masters. If their Interest had not so great an Empire over them they would govern the Church better; and in a word, the Church would be in them, and not they in the Church.
But what a strange Sacrilegious opinion is that which is maintained by the Divines of the Church of Rome? viz. That one who has got his riches by Extortions, and oppressing of the poor, and any wicked way, is not obliged to a restitution to the poor: But it is enough if when he dies he leaves his Estate to some Church, founds a Monastery, or an Hospital; as if it were lawful to transgress the Law of God, and bring ones self into a state of damnation to satisfie that covetous and insatiable humour of the Church-men.
If the Walls of Rome could speak, and the Fabricks of so many stately Cloysters had mouths to make themselves heard; if those vast Palaces of the Nipotismos were animated; Oh! How many tender-hearted Christians would be fain to forsake the City, and retire into desarts, that they might not hear the stones complain for the poor, and lament their misfortune?
Ferdinand, Second Duke of Toscany, having a great deal of reason to complain of the Barberins proceedings towards him, said one day to one who was about to go in Pilgrimage to Rome: That the holiest Temple that he should see there would be the Barberins Palace, for that it was cemented and built with the bloud of many Martyrs.
If any body in Rome should steal but the value of six pence in his greatest necessity from a Priest, without doubt the Nipotismo, who has the Government of the City in their hands, would cause him to be hang’d immediately: and yet they that rob and spoyl the Church go off free, and without any punishment.
Every day there comes out some new Order from the Datary-Office for the reformation of the abuses committed by Church-men in their employments; and the Popes do give often particular Commissions to This and That Cardinal to enquire into the lives of the Monks, and take away those Scandals which do every day encrease: And yet for all this the Romans observe, that the more the Decrees of Reformation are, the more are the Vices multiplied; the disease being so stabborn and inveterate, that it grows worse when the Physician goes about to apply remedies to it.
The Pope’s subjects curse the Nipotismo for their Tyranny and Extortions. Christendom is scandalized to see that they little believe that Religion of which they make so great Profession. The Church weeps and sheds tears to see its bowels gnawn and torn by the Nipotismo. The State, weakned by so many Taxes and Oppressions, sends its cries to Heaven against them. The Monks exclaim, seeing that the Nipotismo’s Avarice deprives them of their Profit, and makes them contribute towards the maintenance of their Grandeur. Princes and Embassadours retire discontented from Rome, not being able to endure the Nipotismo’s insolence. The Altars themselves are often forsaken and stand empty, the Nephews refusing to grant Indulgences without money.
Certainly these abuses, these disorders, these scandals should drive the Popes out of Rome. That Gardener that does only cut the top of the Weeds, and not root them out, is but an ill Gardener. But how can the Popes reform the abuses of the Church, if they do not begin with their Nephews? For it would also else be a very preposterous Reformation that should begin with the Effect, and leave the Cause untouched. Some say, that the Popes are holy in the Reformations of the Breviary, and the chastizing of the Romans for their faults: But they are devils in leaving the crimes of their Nephews unpunished; for they trusting to their Uncles Indulgence, do slack the Reins, which should curb the natural inclination which we all have to do ill.
But it is now time to enter into a particular Narration of the good and hurt the Church has received from the Nipotismo; and as we begun their History at Sixtus the fourth, and continued it down to Alexander the seventh now reigning: So we will now begin at Alexander, and trace it backwards up to Sixtus the fourth.
The first mischief, and indeed the most considerable one, caused by the Nipotismo of Alexander, was the change made by them in the Pope; whom from godly, pious, and inclin’d to mortification, they have made sensual and ambitious.
Alexander in the first months of his elevation to the Popedom had so taken upon him the profession of an Evangelical life, that he was wont to season his meat with ashes, to sleep upon a hard Couch, to hate Riches, Glory, and Pomp; taking a great pleasure to give audience to Embassadours in a Chamber full of dead mens skuls, and in the sight of his Coffin, which stood there to put him in mind of his death.
The Cardinals, the Princes, the Prelates, the Romans were all touched with so pious an Example, and did begin to think of reforming their lives. The Hereticks themselves did bear that respect to his Holiness, as to prostrate themselves in the streets, when he went through Rome, not so much in fear of his Majesty, as in honour of his Vertue. Divers French Protestants came on purpose to Rome to know whether his words did answer his reputation, and if he did really lead the life he was said to lead. The noyse of his Sanctity being so great in France, that it was almost impossible to believe all that was said of it.
Thus lived Alexander, while he lived without a Nipotismo: But no sooner had they set their feet in Rome but the Pope changed his nature, or rather came to himself; for instead of Humility, succeeded Vanity; his Mortification vanished, and his hard Couch, was changed into a soft Feather-bed; his dead-mens skuls, into so many Jewels; and his thoughts of death, into eternal designs of Ambition and Grandeur: Filling up his empty Coffin with Money, as if he had a design to corrupt death, and purchase life with Riches.
Hereupon a publick Minister, returning from his Audience the very same day that the Nipotismo came to Rome; and having felicitated his Holiness upon their arrival, said, as soon as he came home, to one of his friends these very words: He is not of the same humour he was wont to be; he was us’d to stand with his eyes fixed upon the ground, and now he does nothing but fix them upon Don Agostino; Heretofore we did hear him sigh often, and now he is as inclined to laugh. I am afraid the Nipotismo has already spoyled him.
This is the first harm that they have done the Church. I do not know what good they may do hereafter, but hitherto they have done so little that it is invisible; whereas the mischief they are Authors of, is obvious to all eyes. Don Mario, who is the Pope’s Brother, and the Head of the Nipotismo, does exercise his place of Governour of Rome with so much Tyranny, that the City it self is become odious to many Families of quality, who have left and removed to other Towns, that they might not be any longer subject to one who gives occasion of complaint to the People, the Gentry, and Strangers; For he is not only averse from doing curtesies, and inexorable in punishments; but he is inclin’d to disgust all those who, having to do with him, do not appease his angry genius with money.
Besides, assuming to himself, in the Government of the Borgo, a greater Authority than does belong to him of right, he does, as it were eclipse and stifle the jurisdiction of the Governour of Rome; who often is forced to own those faults of which he is innocent, Don Mario laying upon him all the miscarriages, and taking to himself all the profit of both places. For proof of this I will bring an example which will never be forgot by Posterity.
In the time that the Duke of Crequy received that affront to see his Coach assaulted and fired upon by the Pope’s Guards; the Cardinal Imperiale, who was then Governour of Rome, was so innocent of this accident, that he did not so much as know of it till it was past, and then he found that Don Mario had so engag’d him in it, that there was no retiring; and indeed though he have since made a Journey into France to justifie himself: nevertheless the French Court, who cannot forget the affront done the King and Nation, can less avoid remembring of Cardinal Imperiale, who was charged as the Author of it.
And yet they are very well informed that the design was laid by Don Mario, and the execution only charged upon Cardinal Imperiale, who has been fain to endure that humiliation and punishment which did belong to the other.
Indeed if the Pope had not in good time made satisfaction for the Injury, the French King was resolved to seek his reparation by his Sword; not against the Pope, who knew nothing of the business till after it was brought about; but against his Brother, who had set Imperiale upon the execution of it.
But in the reparation, the Church was the most endammaged; for besides the loss of its honour, and that respect which was wont to be borne to it, it received a very great blow in its strength and riches: for not only the Pope’s Nuncio was immediately sent away from the French Court, but also his Vice-Legat was driven from Avignon, and the Court of Rome was forced to entertain an Army all the time of the Treaty, and before, for fear of being surpriz’d by the Kings Forces; and when it did come to an agreement, it was concluded in a dishonourable and shameful way for Rome, and for the Church. This is the good and profit that the Signor Don Mario has brought to the Church; and yet in the Articles of Peace there was little or no mention made of his person.
The Pope, for all this, is so pre-possessed with a good opinion of him, that he does give him thereby an occasion, and almost an invitation of committing more mischief, than he would do otherwise.
But if Don Mario has been useless, or rather prejudicial to the Church, certainly Don Agostino, his Nephew, has been little better: He is one that would seem to be born to an Empire; and were it Alexander’s or Cæsar’s he did enjoy, he would not show a more lofty carriage, nor affect a greater insolence.
When he goes through the City, he does so little regard any body, that he is scarce induced to salute those Gentlemen that civilly do prevent him by pulling off their hats first: but he never begins to any body, no not to a Prince; which is so odious, that for that only pleasure of seeing his pride abated, the Romans do wish the Pope’s death.
He did, what lay in his power, to make an eternal Enemy of the Family of the Colonna’s; which is the noblest and best beloved of Rome, and countenanced by the greatest Monarchs of Christendom; and if the Pope had not wisely caused satisfaction to be made for the affront done to the Colonnas at the Theatre, the Family of the Chigi would have incurred the enmity of a House, which in time might have been revenged, or at least in the quarrel the City of Rome would have been divided, and in a kinde of War within its self.
The Cardinal Padrone too on his side giving himself too much up to sensual pleasures, is the cause of great disorders in the Court and Church; for all the Congregations of Cardinals, of which he is the head, are much puzled how to deal with, and humour a man, who cares for nothing less than that which is committed to his care. Some of the Cardinals and Prelates take example by him, and do commit great scandals; for which they excuse themselves by saying, That the Cardinal Padrone does commit greater. And thus betwixt them the poor Church is ill serv’d in both its Temporal and Spiritual.
I have nothing to say of the other Nephews and Kindred of the Pope; for supposed they had good inclinations, they have little or no occasion to bring them to effect for the publick good, they being not admitted to any publick employment. And indeed it would be but loss of time for any body to summe up the good this Nipotismo has done the Church; for it is so little, and their ill actions are so many, that it would be stifled by them, like good Corn by Tares.
The people is more oppressed than ever, the City is ill provided, and all things are dear and scarce; the Prelates are discontented, and the money it self is condemned to a perpetual confinement in Don Mario’s, and the Nipotismo’s Coffers.
It is a strange thing to see, that the Popes should have the power to perswade others to renounce their fortunes, to run into Monasteries, to embrace Pilgrimages, and Mortifications; and yet not be able to perswade a little moderation to their Nephews, and make them content themselves with that lawful encrease of their Fortunes, which every body is well pleased to allow them: but they must still be laying taxes upon the people, and discontent upon Princes and States.
I have a friend that is of opinion, that by the means of Indulgences, the peoples vices do daily diminish. I know not whether it be true or no, but I am sure that the Nipotismos do daily increase, they little caring for Indulgences, and being of opinion, that the Pope is obliged to open them the door of Paradise by force. And though this may be taken as a facetious conceit, yet I am certain that the Nipotismos in good earnest do little frequent Churches, but are more employed in getting of money, and taking their pleasure.
But now it is time to speak of Innocentius the 10th. his Nipotismo, of which it may be said, that it did a little good, and no hurt; because it was alwayes under the Popes disgrace, and Donna Olympia’s oppression; so that none of it were able to show either their malice or their bounty, if they had any: for that good which they did do, may be as well interpreted to proceed from a design of winning the peoples favour, to whom only they could have recourse in their disgrace, as from any good Principles of their own.
But however it were, the poor Church was never the better; for what between Innocentio’s Capriccios, and Donna Olympia’s tyranny, it was most miserably governed; and the Court brought into such a disorder, that the like was never seen before, nor I hope will not be hereafter: since the impression and mark of those blows which it received then are still to be seen in the face of the Church, and will appear to fright all those that should go about to bring a like scandal upon it.
And first the renunciation of the Cardinals Cap made by Prince Pamphilio, though it were in it self a very necessary action, for the preservation of the Pamphilian Family, was nevertheless scandalous and injurious to the Churches reputation; the more because being made without his Uncle’s consent, it so looked as if this eminent Dignity of Cardinal were a thing to make sport with, and a profession as easily cast off without shame, as it is ordinarily conferred without merit.
But this had been but an inconsiderable fault, which would have been forgiven without pain in this disorderly age, if all Christendom had not been offended by the tyrannical government of the proud Donna Olympia; who having usurped that power which the Popes do ordinarily confer on the Nipotismo, had brought them to such a desperate case, that they did almost revolt against their Uncle; whose humorsome fancy did make such work by displacing one, and putting in another, sometimes a true, sometimes a false Nephew, and sometimes governing without any at all, that the most patient and unconcern’d spectator could not behold so capricious a Prince without indignation.
The Nipotismo being by Donna Olympia’s means depriv’d of the power of doing good, had nevertheless the faculty of doing mischief left them; and the Lady would have been well pleased with it, for she did seek after all occasions of making them odious to the Pope, and to every body else: but they perceiving her design, became good, or at least innocent, out of spight, that the imputation of all the miscarriages might fall upon her alone, they being not disposed to bear a part of the pain, who had none in the pleasure.
For this reason the Prince Pamphilio was alwayes most obliging and ready to serve the Church, and those that requir’d his assistance; giving therein demonstrations of his good nature, and hopes that he might one day rule better with his natural simplicity and equity, then Donna Olympia with her refin’d, but wicked policies.
So the two Princes Ludovisio, and Giustiniani did behave themselves with all care and circumspection, out of a design of pleasing the vulgar; since they could not be admitted to please their Uncle, whose affections they had lost, without having any thing laid to their charge that might deserve so severe a punishment. Let us therefore conclude the innocence of this Nipotismo, who never had the power of doing any good, nor the convenience of doing any harm to the Church; which nevertheless was severely handled by that impudent and covetous Donna Olympia.
Now let us go a step higher, and come to the Nipotismo, of Urban, or the reign of the Barberins; who seemed to be born for the Empire of the world: and of them indeed there is much to be said. For in the space of three and twenty years, there was occasion for every one of them to show his parts and inclinations, and make the world acquainted with their temper.
They that have writ the life of Urban, having proposed to themselves no other design than that of pleasing the Barberins, do make perpetual Encomiums of his good actions, but pass silently all his ill ones, that they might not lose that favour, which to purchase they had undertaken to transmit such gross flatteries to posterity.
There is no doubt but Urban did very much advantage the Church and State, enriching them with a great number of Hospitals, Churches, Colledges, Libraries, Castles, Forts, Altars, Temples, Canonizations, and Beatifications: but if we consider the greatness of his visible Revenue, for the space of three and twenty year, we shall finde that his expences are inconsiderable compared to it.
I am acquainted with a Roman, who had the curiosity for two years together to inform himself of all the expences of the Barberins in the Pontificate of their Uncle, that is, of all the money they had laid out both for the Church and their own Family, and found by computation, that the publick expense consisted in nine millions and a half of Crowns; and their visible private one in twelve.
Let it not seem strange to any one, if I say visible, for every body knows, that the great policy of the Nipotismo consists in hiding their own expenses, and publishing those that they are at for the Church; whose rotten Walls they ordinarily plaister over with a little Lime and Water, while they build new ones for themselves, covering them with some sad colour that they may hide the expense.
They that will please themselves, let them read the Life of Urban, which has been inserted among the rest of the Lives of the Popes, composed by Platina, and there they will meet with such a quantity of his good works, that they cannot chuse but esteem him as one of the holiest Popes that ever was; but they that are otherwise inform’d, are mov’d to laugh both at the Pope and the Author.
There you shall meet with nothing but, that the Pope visited such a Church, confirmed such a Decree of his Predecessor, gave the people his Benediction from the Church of St. Jean of Lateran, visited the Hospital of the Trinity, made a great exhortation to the Bishops, excited the Monks to reform, beautified St. Andrè Avellino, received Ambassadors with great state, opened the Holy Year with Magnificence, consecrated the Church of the Vatican, gave the title of Cardinalate to the Church of St. Charles, re-built the Colledge of the Grecians, &c.
But all this while not a word of the Progress of Gustave Adolfe in Germany, of the Turk in the other parts of Christendom (while the Pope lets them both alone) of the excommunication of the Duke of Parma, of that of the State of Lucca, of the affront done to the State of Venice, of the disrespect show’d to the Crown of France in divers occasions, of the War begun in Italy, of the Catholick Religion declining in Poland, of the Artifices used in the War of the Valtolina, and in a word, of so many miscarriages, and offences given to Rome, the State, and all Christendom, by the extravagant passions of the Barberins: Of all this I say there is not a syllable, nor the least mention.
Every one knows that Germany, the Empire, and the Catholick Religion were upon the brim of their ruine, for want of succour; and yet at that very time the Barberins, did make War upon the Princes of Italy, with the treasure of the Church; their minde being more bent upon the raising of their Family, than upon the conservation of Christendom.
And the mischief was, that they did so besiege the Pope, that there was no means of informing him of the deplorable state of the Affairs of Christendom; for neither the Emperour, nor the King of Poland could ever obtain any answer to their demands, which I believe never came to the knowledge of the Pope, no more than their dangers. The Nipotismo answering their Ambassadors conformably to their own interest, without any regard to the Fatherly and Pastoral care, to which their Uncle was bound by the duty of his place.
But that which was worst of all, was, that they did not openly refuse their help, but by delayes and promises keeping still the Emperour and King of Poland in hopes, they made them neglect to make peace with their Enemies, and refuse those conditions, which else they would have accepted, had not the Barberins entertain’d them with the hopes now of an Army, then of a great summe of Money; and at last disappointed them of all.
However the people of the State belonging to the Church were the worse for it; for the Barberins taking occasion from the obligation the Pope was in, to assist these Princes, did thereupon lay most heavy Taxes and Impositions upon both Church-men and Layes: The simple people stirred up by the exhortations of some Preachers who made it their business to declare in their Sermons, That God could not be better pleased then by that assistance given to the distressed Catholicks, did sell all their Jewels and preciousest Houshold-stuff to give away to those that had the Commission of gathering their Benevolence.
Out of these summes which were thus raised, the Barberins did send it may be one or two in the hundred, and this after so long waiting, and by such chargeable wayes, that half of the money was absorbed in the exchange: which the Emperour and King of Poland having perceived, they were fain to give over their soliciting the Barberins, and defend themselves as well as they could.
The Protestants themselves, though much rejoycing at the decaying state of the Catholick Religion in Germany, were nevertheless infinitely scandalized at the Pope’s proceedings, saying, as it was true, That the Barberins did the Catholicks more mischief by denying them succour with such dilatory wayes, than the Protestants by the force of Arms.
In a word, I think it is not a hard thing to perswade that the Barberins in the time of their reign did the Church a great deal of mischief; it would be much a harder to convince any body of the good they have done: and it is so difficult a business, that for my part I shall not undertake it; only I will give the Barberins this good counsel, which is, that if they desire to make posterity lose the memory of their ill conduct under their Uncle, they endeavour to get Cardinal Francesco Barberino made Pope after the death of Alexander; for so it may be, that as in their Uncle’s time they did much more hurt then good, they will under Cardinal Francesco, who is pious and vertuous do more good than hurt.
There is an example of this already in the two Popes of the Family of la Rovere; Sixtus the 4th. and Julius the second; for in the time of Sixtus the Nipotismo was most highly guilty towards the Church, and did much harm, and little good; but under Julius it did much good, and little harm: so the same thing may happen for the Barberins, if Francesco be made Pope.
Gregory the 15th. who was Urban’s Predecessor, lived to do mischief enough, but it seems had no time to do good: of the four parts of the Popedom his Nephew had three, and he one.
All this Popes thoughts were bent upon the Protestants ruine, particularly, he had a spight to Geneva, calling it the nest of the Devil; and therefore he pressed the Duke of Savoy to besiege it, promising him great succors of men and money. He likewise assisted with all might and main the Emperour in his War against the Protestants of Germany. He failed not to solicit the King of France to torment and molest the Huguenots of his Kingdom, and prevailed with him to do it: which cost him dear, and had like to have proved fatal to his Monarchy, though at last he remained victorious.
The Cardinal Ludovisio his Nephew, quite contrary, did what lay in his power, to quell in his Uncle, this unmeasurable desire of ruining the Protestants, and engaging all Christendom into bloody Wars; but the Pope would never hearken to any thing that he could say about that particular, answering him alwayes in these words, ’Tis enough that I let you do what you will with the Catholicks; pray let me have the liberty of doing what I please against the Hereticks our enemies.
His Remonstrances to Ambassadors upon this Subject, were so frequent at every audience that they were tired with them; and when sometimes the Cardinal Ludovisio would interpose, and say something to qualifie the heat of the Pope’s exaggerations, he would command him to hold his tongue; and sometimes say to him, you have a touch of an Heritick in you.
He did all his endeavours by a thousand plots and Artifices, to reduce England again under the obedience of the Church of Rome, but all to no purpose: at last, seeing himself disappointed in this his main design after such pains and expense, he resolved to get back to Rome. Marc Antony de Dominis, who in the time of Paul the fifth Gregories Predecessor, had left Italy, and was fled into England; where, having declared himself Protestant, he did write many shrewd books against the Pope, and the Court of Rome, as one who was well informed of all its disorders.
The Pope, the better to compass his intention, sent to London certain Prelates disguised, who had been heretofore intimate with Marc Antony. These, coming to him secretly, promised him not only the Pope’s and the Churches pardon; but also assured him, that he should be made Cardinal at the next promotion. The Archbishop, trusting to the Oaths and Engagement of these Prelates, left England, and return’d once more to Rome, where he made a recantation of all his Errours, as they call’d them; But a little after, being carefully watched by the Pope’s Spies, they took hold of some words that he said; and having clapt him up in the Inquisition Prison, began to question him for Heresie; and without doubt he had undergone the dreadful fire of the Roman Purgatory, if timely death had not prevented the Pope’s revenge.
In a word, this Pope had undertaken the ruine of all Protestant Princes; wherefore he sent great Succours to the Emperour in his war against the Prince Palatine of Rhine, who after some resistance was driven out of his Country, and proclaimed Traytor to the Empire: whereupon his dignity of Prince Elector was conferred upon Maximilian, Duke of Baviere, a Catholick Prince, much protected by the Pope.
And the Emperour, in acknowledgment of the Pope’s zeal and affection, presented him with the Prince Palatines Library, esteemed, for the great number of Manuscripts in all Tongues, one of the most famous of all Europe: The Pope, having thanked his Imperial Majesty, caused the Library to be transported to Rome with great charge and expence; and as soon as it came, he solemnly sanctified it with his blessing, and so laid it up.
Paul the fifth was almost of the same humour, though he did not undertake things so rashly, but would wisely consider the good and evil that might come of them. It is believed, that in his time an infinite number of Hereticks return’d to the Church of Rome; but I am sure, that above a hundred Italian Families forsook their Country, and withdrew into Protestant Princes Territories, where they might freely follow the Rites of their Religion. Particularly, they went to Geneva, where great numbers resorted every day, and above all many Lucheses, of which some are now aggregated amongst the principal Families of that City.
This Pope, though so zealous for the Church, was nevertheless very Indulgent to his Family, who did usurp a power and authority, as prejudicial to the Church as it was offensive to Princes; with whom the Borgheses, as well as the Barberins, would often enter into contest.
In the time of this Pope, Italy had like to have seen sixteen Cities of it become Protestants, as Monsieur De Lion, the French King’s Embassadour told the Pope; and thus the occasion was:
Paul and his Kindred, for I know not what reasons, did bear a secret grudge to the State of Venice, and did wait for nothing more than for some occasion of shewing their spleen; and it falling out that the State of Venice, according to their ancient Form of Government, did put some Church-men in Prison; the Pope upon the notice of it excommunicated not only the Senate, but the whole Nation of the Venetians, as if they had been guilty of their Magistrates fault. But these wise Senators were not so easily daunted, but resolving either to preserve their power and authority within their Government, or to hazard the ruine of it, set some of their Divines on work to write against the Pope’s authority, and his Excommunication; which writings did then, and have since produced so great an effect in the minds of most men, that now there is not any little Prince of Italy that cares for the Popes Excommunication, as it has been clearly seen by the examples of the Duke of Parma, the Commonwealth of Lucca, the Duke Charles of Lorain, and many others.
The constancy of the Venetians was invincible in this occasion, and so great, that they sent the Pope word, That if he did not recall his Excommunication they would provide for their own preservation by such remedies as should become the dignity of their State, and its ancient Majesty.
And that they might the sooner bring the Pope to their desires, they politickly sent to Geneva to require that City to send them some of their most able Ministers to instruct them in the Protestant Religion. This Artifice having frighted the Pope into a condescendency, he was fain to come to an agreement very disadvantageous for the honour of the Sea of Rome.
If this Pope had not been so unjustly severe towards the State of Venice, he would have left a much better name behind him. For to say truth, he did the Church much more good than evil: but it was, and will be, a great spot to his reputation to have gone about to undo the Bulwark of Christendom: for such has the State of Venice alwaies been reputed.
We must be forced to skip Leo the eleventh (for his short life gave him no time to do good, and hindred him from doing any harm to the Church) and come to Clement the eighth, who was a Pope that lived both with his Kindred, and for them a good while.
Christendom was involved in great troubles when he came to the Pontificate, there being nothing but Wars and Divisions. The Turks did assault Germany, and the Protestants did torment the rest of the Catholick Princes; besides that, the banish’d Criminals of the Kingdom of Naples had made themselves Masters of a great part of it, and spread themselves over all the Country. The Pope’s main end, amongst all these disorders, was first to provide for his Kindred; and that care took up so much of his time and treasure, that he was not in a condition to succour those Princes that were fighting for the defence of that Religion of which he was the Head. In the mean time the Spaniards, who had a mind to hinder Henry King of Navar from possessing the Crown of France, which he was lawful Heir of; foreseeing that of themselves they would not be able to resist Henry’s Right, nor hold out against so generous and warlike a Prince, they did their utmost Endeavours to get the Pope on their side, and declare against the King of Navar, as against an Heretick, and by consequent incapable of receiving the Crown.
At first, the Pope refused to engage openly in a business which would be necessarily expensive and troublesom; and therefore for a while he let the Spaniards alone, hoping that of themselves they would be strong enough to effect the Work without him: But they having perceived his intention, soon made a breach in it by the means of the Nipotismo, which they gained; and at whose perswasion the Pope sent an Army under the Conduct of Appio Conti, who was kill’d in an Encounter by some of Henry’s Forces.
The Catholick Princes of the Realm of France, who were on Henry’s side, together with the greatest part of the Nation, sent upon this the Marquis of Pisani to Rome, to desire the Pope to recall his Army, and not to oppose a Prince who had promised to be instructed in the Catholick Religion: But the Pope not only refused their Request, but would not so much as endure that the Marquis should set his foot in any part of the State of the Church.
Things being in this posture, Henry at last resolved to dash all his Adversaries Machines to pieces at one blow; and therefore he solemnly renounced his Heresie, and was reconciled to the Church: So in spite of the Pope and the Spaniards, he obtained a Crown, which could never have encompassed a more worthy Head than his. After this, the Pope’s Army was fain to retire, having done little or nothing.
The same hapned in Flanders, whither he sent another Army to help the Spaniards against the United Provinces, who, since the death of the Duke of Parma, had obtained many Victories; but it was with as little success as the first: So that the Pope, weary of spending the Treasure of the Church to no purpose, commanded his Forces home, leaving the Spaniards to look after their own Affairs.
The Expences of this Pope were exorbitant; for he did undertake every thing rashly, and more out of Capriccio, than ripe judgment and deliberation: So that he undoubtedly did the Church more hurt than good.
There is little to be said of Innocent the Ninth, Gregory the Fourteenth, and Urban the Seventh; for the greatest mischief they did the Church, was, that they liv’d so little. We will therefore come to Sixtus the Fifth.
The Nipotismo of this Pope was one of the most innocent ones that ever was seen; for he hindred them from taking any part in the Government: So that they were in the Court, like Beggars at a Church door, of whom few People take notice.
Not that he was so severe, as to hinder them from a share in his Fortune; for he did bestow large Revenues upon them all: observing nevertheless, to refuse always every thing that they begg’d, and to give them when they least thought of it. He did much affect this sort of Generosity, or rather Soverainty; for he never suffered any of his Relations to put their hands into his Coffers; nay, he was so absolute, that once he banished a Kinsman of his, because he found his House better furnished, than it could be by those Gratifications which he had received from the Pope, who used no more words with him but these, We have given you so much, and you have so much; How came you by the rest? And so without delay he banish’d him, and divided his Fortune amongst his other Relations.
If the Nephews of other Popes become rich, it is by the abuse they make of that Authority which they usurp in the Pope’s Name. But it was not so with the Nipotismo of Sixtus; for he never gave blindly, but with his eyes open, and discreetly: And if there were any Error committed in their growing rich, it was the Pope that was the Author of it, and not they, who were meerly passive, and did but receive their Uncles Liberalities.
There is no doubt, but that under this Pope the Church received much more benefit than damage; for the Nipotismo having no Power, could not be otherwise than good and innocent; and the Pope himself was so wise and vertuous a Prince, that there were few Miscarriages in his time; if we except that only occasion, in which Sixtus, by his too hasty Excommunication of King Henry the Third of France, brought the Church in danger of losing for ever so noble and flourishing a part of Christendom; as it had hapned already, by the rashness of one Pope, that the Kingdom of England was entirely lost, only because Clement the Seventh would not yield a little of his Authority. And indeed, I think, the greatest blemish upon the Reputation of Sixtus is, that he suffer’d himself to be so far transported with anger, as to Excommunicate Henry the Third of France, for having caused the Cardinal of Guise to be killed, and the Cardinal of Bourbon to be shut up in a close Prison, with the Archbishop of Lyons, who were indeed all three Traytors to the Kingdom, and Conspirators against the Royal Person of Henry. The Consistory of Cardinals did oppose this violent Resolution of Sixtus, by remonstrating to him the terrible consequence of it, and the danger that all the Church would incur by the loss of so noble a Christian Kingdom.
But the Pope laughing at all this, answered the Cardinals in this manner; If therefore you will have it so, we will bring it to pass, that from henceforward you shall be neither honour’d nor reverenc’d by Princes nor Kings; but despis’d, vilified, and exposed to the hands both of the Oppressor, and the Executioner. Certainly, if the killing of Cardinals be conniv’d at, and pass’d over without resentment and chastisement, it may very easily become the Case of every one of you. However, we will rather do that which Justice requires, though you little care that Reason be done for the Violence committed, not so much against you, as the Sacred Purple.
Nevertheless, the Pope was wary, not to precipitate things so suddenly; but suffered five Months to pass, after the death of the Cardinal of Guise: during which interval, he made by Letters several Admonitions to the King; all which proved to no purpose, the King being resolute not to free the Cardinal out of Prison, which the Pope so vehemently urged. Whereupon, seeing he could not prevail, he thundered out the greater Excommunication, with all the accustomed Forms, against the King, and against all those who in the said matter should afford Counsel to, or in any manner whatsoever assist him. Besides which, he also cited the said King to make his personal Appearance at Rome, within the term of seventy days, there to give account of the Death of the Cardinal of Guise, and the Imprisonment of the Cardinal of Bourbon.
The King conceived great indignation upon this proceeding of the Pope, and began to advise with the Prelates, Bishops, and Counsellors of greatest trust with him, how to ward off such a Storm; and things were carried so far, that the Council-Royal seem’d resolv’d to create a Patriarch in France, particularly for the Gallicane Church, who should not in any wise be subject to, or have so much as the least Communication with the Church of Rome: And ’tis likely the French, who affect Novelties, would not have been backward to close with this Resolution.
But whilst Matters went on in this manner, it so came to pass, that the King, as he lay with a great Army at S. Cloud, two Leagues from Paris, was on the first day of August, in the year 1569. wounded in the belly with a two-edged Knife, by a Dominican Fryar named Jaques Clement Native of the City of Lans, and of the age of twenty three years, as he was receiving Letters from the hand of the said Friar, who was upon his knees; of which Wound he died within fourteen hours, in regard his Entrals were pierc’d, having imploy’d this short in ordering such things as concerned his Soul.
This Murder hapned seventy eight days after the Summons by the Pope for his Appearance at Rome, within seventy days; and his Holiness rejoyced not a little at it, since hereby the displeasure, which the Consistory of Cardinals, the People, and Nobility had conceiv’d against him, as one that car’d not much to see the destruction of a Kingdom, which would breed disturbance to the common quiet of Italy, from Age to Age, both by Sea and Land.
Great were the Stirs which succeeded in France after the King’s death; inasmuch as Henry King of Navar, next Heir to the Crown, began to endeavour the possession thereof, by warring against the Lords of the Ligue, who were back’d and upheld by the Spaniards, by whom the Succession of Henry was infinitely opposed.
In these Commotions and Broils of France, the Pope gave not those Assistances to the Ligue, which they expected and required; and this upon several accounts, but especially because he would not condescend to the Instances of the Cardinals and the Spaniards, who much solicited him; giving them this answer, When we were against the dead Henry, all you were our Opponents; Now that you would persecute the living Henry, we will not side with you, for the sake of our own Interest.
It was not a little displeasing to the King of Spain, that the Pope did not succour the Ligue, nor declare Excommunicate those Princes and Prelates that followed the side of Navar; so that the King resolv’d to make some Protestations to the Pope concerning this Tergiversation. But his Holiness wanted not Pretexts to fence with, and in a manner made sport with those Spanish Cardinals, who importun’d him either to unite with the Ligue, or send considerable Assistance to it.
Gregory the Thirteenth had Nephews, who did not degenerate from the Name of Buoncompagno; that is to say, they little car’d to do good, and less to do evil. Nevertheless, according to the Instinct which seems natural to Pope’s Nephews, this Family of Buoncompagno could not restrain it self from disgusting some of the principal Persons of the City, by the death of two Gentlemen, pretended to be slain by accident, through the indiscretion of the Sbirri or Serjeants. A Policy observed by all Nephews, to colour their vindicative Outrages upon all occasions.
From hence it may be gathered, That the intention of the Buoncompagni propended more to Evil than to Good; and accordingly they fail’d not to give Instances of the former, though ’tis hard to find any of the latter.
But if Nephewship ever did good in Rome, ’twas in the time of Pius the Fifth, when all the Proceedings of the Nephews were directed to Good, in regard they wanted Spirit to gainsay the good intention of this Pope; who could not endure to see them in Rome, out of a jealousie, that being fatned with the Treasure of the Church, they might fall into the same wicked Road, which had been trodden out by so many others.
Paul the Fourth (for there is not much to be said of Pius the Fourth) took not the same course; for he advanc’d a Nephew, who for the space of neer five years, knew not how to do any thing but evil, and evil so enormous, that his Uncle was forced to drive him out of Rome, and his Successor to put him to death in Rome.
In the beginning of this Pope’s Reign, the Murthers, Rapes, Violences, Robberies, Cheats, Injustices, and a thousand other Enormities and Vices, which surrounded the Ecclesiastical State, to the damage of all Christendom, were attributed to the Pope, who had set up his Kindred in Rome; whom after the Pope had banished the City, his Holiness’s Reputation seem’d to revive in the hearts of the Catholicks, who had been scandalized at him, and now saw, that all the Mischiefs were to be attributed to the Pope’s wicked Relations.
’Tis a strange thing, That amongst so many Nephews great and small of the House of Caraffa, into whose hand the Pope had put the Government of the Church, there should not be one into whose head ever came so much as a single thought to do any manner of good to the Church, to Christendom, or to the afflicted State Ecclesiastical.
The mischief which the Nephews of Pope Caraffa brought to the Church, or rather to the whole World, was so great, that to this present day the People of Rome retain a certain impression of hatred against all that bear the Name of Caraffa, however Noble Gentlemen; it not being possible for any so much as to behold one of them, without regret and aversion.