It was to Julius III. that the three bishops at Bononia addressed the Second Advice, as Vergerius relates this matter, who best knew it ; not to Paul the Third, as Wolfius delivers in his Lectiones Memorabiles, who, though he quoted Vergerius, had lighted upon a false copy, in which that passage at the end of the Advice, concerning our Queen Mary, was left out, which would have discovered that mistake of his, from whomsoever he had it, that it was found in the palace after the death of Paul III. Certainly the discovery of this Advice was the most fatal thing that ever happened to the reputation of the Roman cause. And if it had not been upon the file against them now for above an hundred years, I make no question but the Popish gentlemen of this age would run it down for a sham Advice, forged by Vergerius, or some other heretic, against the Church of Rome.*

The difference between that Advice of Nine to Paul, and this of Three to Julius, is in some respects very considerable; particularly in this, that the Nine seemed to be serious and were not; the Three were serious and seemed not to be so; which makes the Advice of the former look like sincerity, and that of the latter to look like wit; whereas, in truth, the one was very gravely given, without any intention to have it followed; the other with that pleasantness and confidence that uses to be amongst friends, but with design of executing what was advised. But in this they agree, that as the Advice of the Nine represents the corrupt practices of the Roman communion, with the main reasons thereof, so that of the Three truly shews what kind of faith theirs is, and how it is to be supported.

Neither the one nor the other, that I know of, have yet had their turn in English; but they are so very instructing, especially the latter, that I thought a few hours spent in translating them into our language, would not be thrown away.

They are so plain that they need no comment, and the use that is to be made of them is so ready, that I need not make any inference from them in behalf of the meanest reader. Only it seemed reasonable to give some short account of the circumstances of the times in which these things were done, which is all the light that was requisite for those who may be strangers to the history of these affairs.

[There is strong reason to believe that this was a pasquinade of P. P. Vergerio, however just as a picture. See Mendham's Index, &c. by Greg. xvi. pp. 75-83.]

THE ADVICE GIVEN TO POPE PAUL THE THIRD BY FOUR CARDINALS, AND FIVE OTHER PRELATES, WHOSE NAMES ARE UNDERWRITTEN, IN ORDER TO THE AMENDMENT OF THE STATE OF THE CHURCH.

MOST BLESSED FATHER, we are so unable to express what mighty thanks the whole body of the Church is bound to pay to Almighty God, who has in these times raised up you to be the supreme bishop and pastor of his flock, and gives you likewise that mind which you have, that we have no hope so much as to conceive how great they are. For that spirit of God, by which, as the prophet speaks, the heavens are made firm, has decreed, as we cannot but see, by your hand to support the Church, now that she is not only leaning, but just falling headlong into ruin; nay, to advance her to her ancient eminence, and to restore her to her former beauty.

It is no uncertain conjecture of this purpose of God, which we are enabled to make, whom your Holiness called to you and required, that without any regard had to you, or to any one else, we should signify to you what those abuses are, and most grievous distempers wherewith the Church of God, and especially the court of Rome, has for a long time been affected, whereby also it has come to pass, that these pestilent diseases growing to their height by little and little, the Church, as we see, is upon the very brink of ruin. And because your Holiness (being taught by the Divine Spirit, who, as St. Austin says, does without noise of words speak in the heart) very well understands this to be the original of these mischiefs: that some Popes your predecessors, having itching ears, as says the Apostle Paul, heaped up teachers after their own lusts, not to learn from them what they ought to do, but that they should take pains and employ their wit to find out ways how it might be lawful for them to do what they pleased: to which we may add, that as the shadow follows the body, so flattery follows greatness, and truth can hardly find any way to the ears of princes: hence it has come to pass, that there have been doctors ever ready to maintain, that all benefices being the Pope's, and the lord having a right to sell what is his own, it must necessarily follow,

that the Pope is not capable of the guilt of simony; insomuch, that the Pope's will and pleasure, whatever it be, must needs be the rule for all that he does: which doubtless would end in believing every thing lawful that he had a mind to do.

From this source, as from the Trojan horse, those so many abuses, and such mortal diseases, have broken forth into the Church of God, which have reduced her as we see, almost to a state of desperation; the fame of these things having come to the ears even of infidels, (let your Holiness believe us speaking what we know) who deny Christianity more for this than for anything else so that through ourselves, we must needs say through ourselves, the name of Christ is blasphemed amongst the nations. As for you, most holy Father, for so in truth you are, besides that prudence which you so long since have obtained, being also instructed by the spirit of God, when you gave yourself wholly to his care, that the Church of Christ wherewith you are entrusted, might be healed of her distempers, and recover a good state of health, you saw, and you saw aright, that where the disease grew at first, there the remedy must begin. And following the example of the Apostle Paul, you intended to be a dispenser and not a lord, but to be found faithful in the Lord, like that servant in the Gospel, whom the lord set over his family, to give them their food in their season; and in order to this you resolved at no hand to will that which is unlawful, nor to desire the power of doing what you ought not. For these reasons you called us to yourself, who, how unqualified soever we may be, in point of skill, for so weighty an affair, do not yet want a good affection towards the honour and glory of your Holiness, and above all to the reformation of the Church of Christ. You enjoined us with most serious expressions, that we should go and bring together all those abuses, and lay them before you, protesting, that if we proceeded herein negligently and unfaithfully, the account that should be given to Almighty God of this matter committed to our trust, should be upon ourselves. And that all things might be more freely handled by us, and opened to you afterward, you bound us by an oath, and under the penalty of excommunication, that we should discover no part of this our trust to any one whatsoever.

We therefore in obedience to your command, have brought together those distempers, in as few words as may be, and their remedies, the most effectual, at least which we for our part could think upon. And now we rely upon your goodness and wisdom to mend all those faults, and supply all those defects of the per

formance which are left in it, by reason of our incompetency for this undertaking.

But to reduce all our thoughts to some certain heads; since your Holiness is both the prince of these provinces, which are the ecclesiastic estate and territory, and withal the governor of the Universal Church, and likewise the bishop of Rome; we have not taken upon ourselves to speak of those things which concern that principality, which by your prudence is so excellently governed as we see. We will touch upon these matters only that belong to the office of the universal pastor, and some also that are proper to the Roman bishop.

First of all then, we think, most blessed Father, according to what Aristotle says in his "Politics;" that as in every other commonwealth, so in the ecclesiastical government of the Church of Christ, it should be esteemed the principal law of all, that laws should be observed as much as is possible; and that it be not lawful to dispense with the laws, but for a cause urgent and necessary. For no custom introduced into a commonwealth, can be more pernicious than in observance of laws, which our ancestors thought were religiously to be kept, and doubted not to call their authority veritable and divine. All these things you know, most excellent Pope; you have read them long since in the philosophers and divines. But one thing there is of moment next to this, or rather of far greater consequence, as we think, that it is not lawful for the Pope, who is Christ's vicar, to make any gain to himself of the use of the keys, of the power of the keys we say, which Christ hath committed to him. For this is the commandment of Christ: "Freely ye have received, freely give." These things being in the first place provided for, since your Holiness has the care of Christ's Church upon you, so that it may be furnished with divers ministers, by whom that trust is to be discharged, and that these are all the clergy to whom divine service is committed, the presbyters especially, and those of them chiefly that have the care of souls, and above all the bishops; it follows that in order to a right proceeding in this government, the first care that is to be taken is, that these ministers be such that are fit for the duties of their function.

And here the first abuse in this kind is, that in the ordination of clerks, especially of presbyters, no manner of care and diligence is used, but everywhere the most uneducated youths, of the vilest parentage, set out with nothing but evil manners, are admitted to holy orders, even to priesthood itself, though

that be the character which expresseth Christ more than all others. From hence grow innumerable scandals, from hence comes the contempt of the ecclesiastic order, and hence it is, that the reverence of God's worship is not only diminished, but well nigh extinguished. We think therefore the best way would be, for your Holiness to appoint two or three prelates of learning and probity to look after this matter, who should govern the ordinations of clergymen, and then to enjoin all bishops, under the penalty of censures, to take the like care in their dioceses. Nor should your Holiness suffer any to be ordained, but by his own bishop, or with the licence of his bishop, or such as are deputed in the city. And every bishop should provide a master in his church, for the instruction of the inferior orders of the clergy, in good learning and good manners, as the law requires.

Another abuse of a most grievous nature, is in the collation of ecclesiastical benefices, especially with cure of souls, and above all of bishoprics; the manner having been, that good provision is made for those who have the benefices, but for the flock of Christ and the Church none at all. In bestowing therefore these benefices with care, and chiefly bishoprics, it is highly requisite, that they be conferred upon good and learned men, who are able by themselves to discharge the duties belonging thereto; and who withal are most likely to be resident; for which reason, a benefice in Spain or Britain is not to be given to an Italian, nor the like; which rule is to be observed both in collations, when a vacancy happens by the decease of the incumbent, and in sessions too; whereas now no regard is had to anything else, but the will and advantage of him that resigns we think therefore it would be very well, if one or more honest men were appointed to govern this business. Another abuse is, when benefices are conferred or resigned to others, that pensions are to be paid out of the revenues; nay, and sometimes he that resigns, reserves all the profits to himself. In which matter it is to be observed, that pensions ought not to be allotted upon any other account, but as certain alms which should go for pious uses, and for the relief of the poor. For the revenues are annexed to the benefice, as the body to the mind: so that of their own nature they belong to him that has the benefice, that according to his rank he may live honestly upon them, and be able to bear the charge of divine service, and to repair the church, and the houses belonging to it; and that he should spend what remains