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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A47672	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.; Nouvelles lumières politiques pour le gouvernment de l'Eglise. English	Le Noir, Jean, 1622-1692.	1678 (1678)	Wing L1053; ESTC R3747	120,180	288

saggiamente esercitarlo ARTICLE VII 'T is not to be feared that the Pope will abuse his Power and that for divers Reasons THere is no fear the Pope will abuse his All-puissancy 1 He is Elected by a Senate of Cardinals da un Senato di Cardinali whose lives for the most part l. 1. c. 25. are very exemplary tanta esemplarità in molti del Senato Apostolico Ibid. 2. They Elect him ordinarily from among themselves fra un senato di Cardinali Ibid. They chuse him when he is old and a tried one huomo vecchio provato the most pious l. 12. c. 15. and the wisest which they think fit for the place l. 19. c. 6. pio e savio 3. The Pope hath Sentiments of humane Honour per senso d'onore umano l. 1. c. 25. 4. He hath Remorse of Conscience i rimorsi della coscienza l. 19. c. 6. 5. Being good judicious and experienc'd 't is morally impossible that he should not govern the Church either right well or at least in tolerable manner he is aided by able Ministers and with Motives of Honour and Policy l. 1. c. 25. si può sperar che si elegga quasi sempre tale che per giudicio per bontà per esperienza e quando tutte mancasse per aiuto di Ministri e per senso d'onore umano governi ò bene ò tolerabilmente la chiesa 6. 'T is his Policy to do so for his Empire not being able to stand without the peoples Veneration and Devotion 't is of utmost consequenee to him to do nothing that may cause him to lose that Devotion which maintains his Power Intr. p. 6. ed in risguardo eziandio d'interesse umano il dimostra sarebbe un tal modo troppo dannoso à quella venerazione ch' è la base l. 23. c. 5. del loro imperio .... questa podestà la quale non hà altri littori che la divozione de' sudditi ARTICLE VIII Difference betwixt the Pope's Policy and the Turk's Kings need not to fear the Pope's Power but in case of Rebellion against God or his Viceroy upon Earth THe Grand Seignor's ultimate End is his own Felicity and his means to arrive at it is to make his People miserable l. 5. c. 6. qual è la Politica del dominio Turchesco but the Pope's end is the Publick Felicity of the Church which is his Body and whereof he is the Soul the Head and the common Father The Grand Seignor is free and all his Subjects are Slaves e teene loro in miseria per ch'egli goda which is an execrable Policy as Slaves he commands them with Sword in hand being obeyed out of dread The Ecclesiastick Power of the Pope l. 12. c. 3. is a Power unarmed la podestà goduta dal summo Pontefice pure è disarmata Whence it is though of right the Pope has power to compell Peoples Obedience to his Authority yet having no force joyned to his Supreme Authority all its Power as to its execution depends on the inclination of the People on their Veneration and their Piety therefore it is that the Pope for to succeed in his Designs ought to accommodate himself to the Peoples inclinations though corrupt dovendo egli governare gli huomini quali Iddio e la natura producono al mondo l. 9. c. 9. The Great Turk never informs himself concerning the inclinations of his People he does all by force by Authority and through a Spirit of Domination so that there 's nothing more execrable than the Turk's Policy nothing more mild more natural than the Pope's there 's no Republick in the World more happy even according to the Flesh than that which lives under his Empire un corpo politico il più felice che sia in terra l. 3. c. 10. The Kings and Princes of the World have nothing to fear from the Pope's Power except in case of a declared Rebellion against God l. 12. c. 3 tal che non può temere ne de forze ne dalle volontà di si fatti huomini se non in caso d'un aperta sua ribellione contra Dio that they attack God through Heresie or else his prime Minister and Viceroy General upon Earth to suppress his power in these Cases the Secular Powers indeed have great reason to be apprehensive of the Ecclesiastick for that their People through veneration for the Pope and through Sentiments of Religion would rise in Rebellion if not always at least often enough against such their Princes being once declared Enemies by the Pope la secolare hà gran raggion di temerla perche se non sempre Ibid. almeno spesso la venerazione de' popoli e'l rispetto della Religione muove i sudditi à sollevarsi contra'l principe temporale quando egli vuol ' supprimere la podestà spirituale Or else when Kings do publickly violate Justice as Henry VIII King of England By example of that King all others may observe how fast the Pope holds that when a humor takes Christian Princes to violate Justice and Religion without being by any means to be brought back to their Duty they are alwayes to apprehend the Arms of the Vatican l. 3. c. 15. Si è mantenuto il possesso che tutti i principi Christiani qualunque volta disegnino diviolare incorrigibilmente la giustizia e la Religione temano l'armi del Vatican● Ibid. L'e sempio di lui non può dar ardimento à potentati Catolici d'esser ' impii senza terrore After this Example there is no Catholick Prince who ought not to tremble when he dares but think of becoming impious ARTICLE IX Of the Peoples Soveraign Power in the Church THe Cardinal assures us at last That it is the People have the Soveraign power in the Church if not of right and in reason yet at least in fact and by force il quale volgo finalemente hà la suprema potenza l. 1. c. 9. e però se non di raggione almeno di fattò è il supremo de' tribunali the people quoth he is more powerful than all the Laws l. 2. c. 4. essendo il popolo più potente d'ogni legge So there needs the utmost skill to hold them in and without the succors of great respect and of somo Love 't is hard to make them to like the yoke of Obedience Ibid. e pero richiedonsi gran ' destrezza nel frenarlo e grand ' aiuto di venerazione e d'amore perch'egli si contenti di ricevere in bocca il freno 'T is by the greatest number that at last things are decided and at bottom this is the greatest Potentate of the world l. 1. c. 24. imperciò che la moltitudine finalmente è il maggior potentato del mondo for the Multitude have more hands than the small number of their

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 poverty by their own or Parents sin there be poor which have been all their life most virtuous and so would be very Rich if by a just providence they were recompenced according 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 't is 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 Commonwelth's repose because no body would be able to suffer a putting by or a putting after another with so manifest a shame perciò che nessun potrebbe tolerare d'esser posposto con si manifesta vergogna l. 1. c. 25. The opposite Maxime then is more convenient which admits a fortune which presides in its turn over the distribution of temporal goods and which regards this same Fortune as the enemy of Vertue This Maxime being established all the unfortunate may be able to cover the shame of their poverty 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 è un ottimo lenitivo il poter accusar la fortuna come nemica della virtù Ibid. This consideration is from an Author profound in feat of Policy he proves that this recourse to an unjust Fortune is necessary to keep up the Publick quiet è alta osservazione di qualche scrittore che si fatti abbagli siano necessarii per conservar la quiete nella Republica Ibid. l. 2. c. 10. l. 3. c. 16. l. 12. c. 3. 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 l 9. c. 9. that is to say the Disgrace of Fortune enemy of Vertue Now the Providence of God cannot be enemy of Vertue so that what one calls Fortune in right carnal and Religious Policy is not according to the Principles of our Cardinal 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 l. 24. c. 10. esser dono del caso nell ' eredità del sangue The Estates which go from Fathers to Children by way of inheritance go to them according to his reckoning 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 distributing Estates nel conseguire i gran ' beni suol haver parte la fortuna and that ordinarily 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 edito l. 3. c. 8. Which comes to pass because the goodness of divine Providence corrects when it pleases malignity of Fortune Virtues enemy or else the industry of man surmounts Fortune's malignity for 't is upon this account we say That many times a man is the Artifice of his own Fortune l. 9. c. 19. onde per lo più è vero il detto che ciascuno 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 attributeth for example the event of the Regency of Queen Catharine de Medicis in France l. 14. c. 3. dalla fortuna fù riserbata ad havar la corona di Francia e l' assoluto imperio di quella Monarchia So the Kingdom of England being reconciled to the Church under Queen Mary who preceeded Queen Elizabeth he concludes thereupon That there are vicissitudes of Fortune vanquished by Vertue which fill mortals with admiration though without reason Inconstancy being so Natural 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 Heresies reestablishment he attributes to Fortune Victorious rather than to the Spirit of that Queen in ciò più adoperasse la fortuna che l' accortezza l. 14. c. 8. But then there are some things which according to our Cardinal God never leaves to Fortune as for example the Election of a Pope l. 14. c. 10. divina providenza 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 l. 9. c. 8. è caso fortuito che non si trovi acqua or when the Child dyes in its Mother's Belly è coso fortuito che'l fanciulli moia nel ventre Ibid. For then nothing hinders to admit a state wherein 't is possible the Child may be saved provided it come by accident ove non sia naturale ma accidentale Ibid. For God was able to leave these sort of accidents to Fortune without providing for them in his Providence toltine gli auvenimenti fortuiti Ibid. 'T is even the same in distribution of temporal Goods Honours Riches Pleasures when 't is 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 Fortune exerciseth against Vertue when by hazard 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 before for