No More Learning

" Against the appeal we have the decree made by Pius II in 1459 in a
Congress held in Mantua by the advice of his Court, excommunicating all
who appeal from the decrees of the Pope to a future Council, because such
appeal is made to what does not exist, neither is it known when it shall
have existence. This decree has been always confirmed by his successors,
and placed among the clauses of jthe bull In (_};e'na Domini, because in
Italy the superiority of the Pope over the Council is a maintained dogma,
and an appeal can only be made as such to a higher power. We may thence be
very sure that an act of appeal to the Pontiff would draw down upon us
an additional excommunicatory brief, and would further complicate the
matter of the four points of controversy, making five. These are potent
reasons dissuasive of the appeal, but answer may be made.
" First, relative to the decree, advising that, after it was made by Pius II,
all the princes against whom it was fulminated have appealed, and this
Serene Republic . has done so on two occasions, once under Sixtus IV, and
again under Julius II. For examples of other princes may be adduced,
amongst the most notable, the appeal of Louis XII of France and the
Gallican Church from the same Julius II, and that of the Emperor Char-
les V from Clement VII.
" There is not an example to be found of princes in such circumstances
abstaining from appeal through respect for such excommunication. It inay
also be said, with some appearance of reason, that this decree does not
include princes, if they are not, according to the rules of the chancery,
specially named in the bull In Cggna Domini. In most cases they are
named, but not in this; then it seems that there has not been any inten-
tion of including them in it. And if any one shall say that they are includ-
ed in all the others, it follows that their being distinctly named in sonic
has been superfluous.
" Secondly, concerning the reasons of the decree, namely, that an ap-
peal is made to what has no present existence, neither is it known when
it shall exist. They certainly have no weight, since, when the Apostolic
seat is vacant, and there is no Pope then appeal is made, " adfidis apo-
stolicae futurum pontificem, " who, in a similar manner, has no present
existence, neither is it known when he will exist. And if any one shall
say that it is the custom to create a Pope very soon, I reply, that 250
years ago the seat remained vacant for two years running, and another
time for seven years. Who knows what may occur? . And as regards the
Council, one might know when it would have an existence, if the canons
were duly observed for its formation every ten years.
" Thirdly, as to the supreme power which the Pontiffs claim, in order
? ? Generated for (University of Chicago) on 2014-06-11 22:53 GMT / http://hdl. handle. net/2027/uc1. 31158010289923 Public Domain, Google-digitized / http://www. hathitrust. org/access_use#pd-google
? ? 1'. 54. ] FRA PAOLO SARPI 99
to establish the perpetual confirmation of the decree, it will be needful to
speak at some length as to whether this resides in the Pontiff or in the
Council, and to this I will now proceed. We have only to consider, that
if the Pontiff has no judge on earth, there remains for the rest of men,
whether princes or private persons, nothing but obedience; and we must
sayin the words of Tacitus, " Tibi supremum vero arbitrium Dii dedere,
nobis obsequii gloria relicta est. " He has power to make all such laws as
may seem good to him, all must -be valid, nor can he be overruled by
any one. If he has a controversy with others, he has only to make a law
in favour of his own opinion, and the thing is decided.
" Some one may reply that he has supreme power in things spiritual
but not in things temporal. I might answer by showing how many {incon-
veniences would arise if it were so even in things spiritual. But we are
speaking of things temporal. When the Pope wishes anything, he will
say it is spiritual, as is the case in the present controversy, because your
' Serene Highness says you have made laws concerning things temporal,
and the Pope says these are things spiritual. He confesses that he is wil-
ling to leave the temporal, but he claims this as 'spiritual. Here, however,
we are brought to a stand. If we are to own him as supreme judge, we
ought to believe him when he determines, as in the present case, that a
certain thing is spiritual; it follows then that nothing remains for, us short
of obeying him in all things that come into his mind. If it is said that
we may resist de facto I agree, but it seems to me that the wisdom of
Christ our Lord was more likely to have provided a manner of obedience
' de jure than defacto, as he acted when he gave supreme power to the
Church. " Si non audierit, dic Ecclesiaa; si autem Ecclesiam non audierit,
sit tibi sicut ethnicus et publicanus. " For the rest, since the Pope has
commanded us under pain of excommunication not to appeal from him,
so, if he should command us, under pain of excommunication, not to dare
to contradict him, we are as much bound to obey him in the one case as
in the other, and we shall go on becoming more and more guilty. I may
doubtless say that the Popes put some limit to their enormous power
rather through fear that Italy and Spain should set forth the doctrines of
a Couucil's superiority maintained in France and Germany, than from any
other motive of restraint. And if they can once liberate themselves from
such danger, the world will see whether they will rest contented within
any limits whatsoever.
- " The fourth and last consideration is, that if the appeal is made, the
Pope may be induced to publish a further censure. Sixtus IV issued four
successive briefs against the Republic, which appealed against them all,
and all these appeals depend one upon another. I think the same thing
was done under Julius II, though I have not seen it; however, no doubt
? ? Generated for (University of Chicago) on 2014-06-11 22:53 GMT / http://hdl. handle. net/2027/uc1. 31158010289923 Public Domain, Google-digitized / http://www. hathitrust. org/access_use#pd-google
? 100 ' THE LIFE on [A. D. 1606.
exists about this. Who does not believe that fresh excommunications will
appear against all things done by the Prince de facto, without issuing
proclamations for all who have a copy of the monitory, and against all
that may be needful to do in future? Everybody holds for certain that
three or four may he expected, and perhaps more.
" Some one will perhaps say that the principal reason against an ap-
peal to the Council is, not the fear of irritating the Pope, but of sur-
rendering rights to ecclesiasties. I reply that we only appeal against the
Pope's abuse of power, and therefore we are not surrendering the laws of
the Senate. And since this consideration has not prevailed under Sixtus IV
and Julius II, nor influenced other princes similarly circumstanced, neither
is it likely to affect us now- I say, moreover, that to defend our own rights
in a Congress where so many princes are concerned who have interests
and af1"airs common with ourselves, cannot be so great a fault. Would to
God that this matter were treated by a free Council! Your Serene High-
ness, without any increase of territory, would increase your power one-third,
but we are not worthy of such a blessing. Let us now consider the reasons
favourable to the appeal.
" The first and most powerful is following the example of so many
great princes, and of the Serene Republic. The second, that we have no
precedent of a different course of action on the part of any other State,
except that of the French under Gregory'XIV, when they burned his
briefs in the public square. The third is, that it does not seem honourable
to say that the Senate would have all ole facto and nothing de jure, as if it
had no show of right. The fourth, because it declares before the world_
that it is determined to live in the unity of the Catholic Church, which
ought to be repeated in order to show under what authority' your Serene
Highness wishes to live, whilst exempting yourself from obedience to the
Pope. The fifth reason is, that without appealing, nothing remains to be
done, and every other 'course would be without precedent and dangerous.
If arbiters were demanded the Pope would not accept them, for it would
be more against his dignity to submit to them than to the Council, and
what is an important consideration, if a demand were put forth for arbiters
and refused by the Pope, the act would be an empty one, serving only to
show the world that everything has been tried.
" But some one may perhaps say that the time for making the appeal
has gone by; that such a remedy should have been tried immediately after
the first brief, or even previous to it. Yet if the appeal is now made,
although it irritates the Pope, we have this advantage, that the excom- '
munication and the interdict are suspended. It may be answered that the
Pope will not understand it so. I own that he will not consider them
suspended, but France and Catholic Germany will, since they hold that,
? ? Generated for (University of Chicago) on 2014-06-11 22:53 GMT / http://hdl. handle. net/2027/uc1. 31158010289923 Public Domain, Google-digitized / http://www. hathitrust. org/access_use#pd-google
? arr. 54. ] FRA PAOLO SARPI 101
de jure, they are suspended by appeal, so that we are of the same opinion,
and they will say that-they act justly in communicating with this Govern-
ment, and if the Pope complains, as he assuredly will, they will reply
that they do not consider us under an interdict, because of the appeal,
and so the quarrel will involve others as well as ourselves. If we do not
appeal, we can only War by means of manifestos, a thing not to be neglect-
ed, yet neither to be used alone. I venture to affirm that if we do not ap-
peal, France and Germany will laugh at our pusillanimity, and will per-
haps think poorly of our conscientiousness, seeing us satisfied to act by
deeds only. It would, therefore, be necessary to issue a manifesto declaring
our motives for not appealing. If we venture therein to declare the truth,
namely, that we have abstained through fear of the excommunication
contained in the bull In Coena 'Domini, the world will marvel where-
fore we took alarm at this one, and. not at the other fulminated in the
monitory, which last was without any exclusion, whereas in the 'bull there
were reasons to show that we were not comprehended in it.
" If we appeal, everybody will feel according to his own view of things.
The French and Germans will be pleased that we hold their opinion of
the superiority of the Council. The English will not blame us, for they
constantly affirm that a Council is necessary to decide the matter ole
auaciliis, and who knows -whether they do not speak thus with the view
of forming a Council under such a protest? But it would take me too long
to speak fully on this matter. .
" I have now to adduce the reasons which prove the superiority of the
Council. The first of all owes its being to Saint Peter, when alive; whose
acts are recorded by Saint Luke. A controversy having arisen whether
believers were bound to observe the laws of Moses, a Council was sum-
moned in J crusalem, at which the holy Apostles, Saint Peter and Saint
James, were present, and whither Saint Papl and Saint Barnabas had repair-
ed for the same reason. Not only the Apostles and priests, but many
other believers, were present at this Council. At first there was much
disputing; then Saint Peter gave his opinion; then Saint Paul and Saint
Barnabas; and lastly Saint James. Finally, the whole Council established
a decree, and sent two legates, Barnabas and Silas, to declare it, and this
title was written on it: " Apostoli et seniores fratres; " and in the letter
was said, " Visum est Spiritui Sancto et nobis. " If then, Saint Peter in
Council expressed his opinion as any other, if the deliberation was that
of the Council, if the Council sent legates and wrote letters, who can
doubt that IT had supreme power'? And if we add to this the election of
the seven deacons, not by Saint Peter, but by the whole body of the
Church, and the recorded fact that when two Apostles were dispatched to
Samaria to impart to this people the gift of the Holy Ghost, Saint Peter
? ? Generated for (University of Chicago) on 2014-06-11 22:53 GMT / http://hdl. handle. net/2027/uc1. 31158010289923 Public Domain, Google-digitized / http://www. hathitrust. org/access_use#pd-google
? 102 THE LIFE OF [A. D. 1606.
was selected by the others; not going of his own accord, but being sent,
as the sacred text expresses it, with Saint John, by the rest of the Apos-
tles; who will not conclude that the supreme authority was vested in the
Church?
" In the year 200, Pope Victor, on occasion of a controversy relative to
the celebration of Easter, commanded the Asiatic Bishops, under pain of
excommunication, to conform to the Roman Church. Polycrates, Bishop-
of Hieropolis, refused; and Saint Irenasus, Bishop of Lyons, in the name
of all the bishops of that province, wrote to Pope Victor a reprehensory
letter, condemning his anger and his mode of procedure.
" In the year 260, Stephen, the Roman Pontiff, in a controversy con-
cerning the rebaptism of heretics, determined against it, excommunicating
all who held a contrary opinion. The martyr Saint Cyprian opposed him,
and in one of his epistles he calls him bold, impertinent, and unwise,
resolving to hold the opinion contrary to him, without, however, intending
to put any one out of communion on such account. Saint Cyprian never
thought of changing his opinion through fear of Papal excommunication,
and Saint Augustine, in four passages of his works, commends him, saying
that he was not bound to conform to Pope Stephen until the question in
agitation was decided by a General Council. The doctrine and the examples
of Saint Cyprian and Saint Augustine, men who have helped to establish
the Church, both by their learning, and one also by his blood, will, I
think, have more influence with every good Christian than the Cardinals
Torrecremata and Albano.
" In the year 312, Cecilian, Bishop of Carthage, having been absolved
by the Council of Africa, Donatus, his accuser, appealed to' Constantine,
who committed the cause to the Bishop of Arles with other French bishops,
and they confirmed the first sentence. Saint Augustine, who gives this
history, speaks of having seen the authentic deeds, and, writing against
the followers of the above named'Donatus, he says, " After these judges,
what more remained but a General Council? " From this narration it ap-
pears first, that neither Constantine nor the French bishops saw any
impropriety in reconsidering the sentence of the Pope, therefore they did
not deem his judgment supreme; secondly, it is plain that Saint Augustine
was of opinion that the cause might be reexamined in a General Council :
he did not then think the Pope was superior to it. But we pass on to relate
a still more remarkable occurrence. About the year 425, Apiarius, an
African priest, was condemned first by the Bishop of Sicca, and afterwards
by the Council of Africa. He had recourse to Rome, to Pope Boniface. He
sent Faustinus, Bishop of Potenza, his legate in Africa, to the Council
which was then sitting in Carthage, to take the part of Apiarius, and he
sent with him some canons, purporting to be those of the Nicene Council,
? ? Generated for (University of Chicago) on 2014-06-11 22:53 GMT / http://hdl. handle. net/2027/uc1. 31158010289923 Public Domain, Google-digitized / http://www. hathitrust. org/access_use#pd-google
? Ar. 54. ] FRA PAOLO SARPI 103
which established an appeal to the Pope in all causes. The Fathers
answered, that in the acts which they possessed of the Nicene Council, no
such thing was to be found, but that they would send for other authentic
copies to Constantinople, Alexandria, and Antioch, and that if it were so,
they would obey. Next year the Council having met again at Carthage,
answers were presented from Saint Cyril of Alexandria, and Saint Atticus
of Constantinople, both of whom sent the acts of the Nicene Council, in
which the suppositious canons brought by the Legate were not found.
Wherefore the African Bishops wrote to Pope Celestine, who had suc-
ceeded Boniface, that it was a great error in the Roman See to have given
ear to Apiarius; that in future His Holiness should not afford such refuge,
nor imagine that the Holy Spirit should give more assistance to one man
(alluding to the Pope) than to so many brethren met together in the
name of Christ; that he should send them no more legates, and that the
acts sent from Rome under the name of the Nicene Council were not to
be found in the acts sent by Saint Cyril and Saint Atticus, and that he
should desist from introducing such haughty ambition into the Church of
Christ. This epistle deserves to be read by every one. The acts of the
said Council are extant, and (which is very important) Saint Augustine
was one of the Fathers who took part in it and affixed his signatures. A
canon was also made by these Fathers that no one in Africa should in
future appeal to the regions beyond the sea. We may well believe that
Saint Augustine, and more than 200 Bishops with him, must have under-
stood the Divine Writings, and known whether Christ our Lord intended
the supreme power to reside in the Pope or in the Church.
" In the year 455, a General Council was held in Chalcedonia, in which
it was decreed that the Patriarch of Constantinople should take precedence
of the Patriarch of Alexandria and the others, in consideration of the
rank of the imperial city. The Legates of the Pope, who were in Council,
opposed this decree, as did also Leo I, who then ruled the Roman See.
Nevertheless, the determination of the Council prevailed.
" In the year 550 a Council was held in Constantinople. Vigilius, the
Roman Pontiff, was then in this city, Whither he had gone to have an
' audience of the Emperor; he would not take part in the Council unless
there were given to him a higher seat than that of the Patriarch of Con-
stantinople. The Council decided that the two seats should be equal; to
which the Pope would never submit, and therefore he abstained from
taking any part in it. Yet this was one of the most holy Councils of the
Catholic Church, and the fifth of those termedgeneral.
" About the year 88. 0, the eighth General Council was held in Constan-
tinople, being the last of those held in Greece. In its twentieth Canon,
it was decreed that the General Council may decide upon the causes of
? ? Generated for (University of Chicago) on 2014-06-11 22:53 GMT / http://hdl. handle. net/2027/uc1. 31158010289923 Public Domain, Google-digitized / http://www. hathitrust. org/access_use#pd-google
? 104 THE LIFE 0's [A. D. 1606.
all the Patriarchs, adding expressly, that if there shall be any cause
againstthe Roman Pontiff, the same shall be treated with some reserve.
- " This Council has not appeared in print, but its acts are found in
manuscript, both in Greek and Latin, and there is a Greek copy, with the
Latin translation, in the public library of your Serene Highness, amongst
the codices of Cardinal Bessarione. '
" In times nearer to our own, after the Greek Church had separated
from us, when the disgraceful spectacle was exhibited of three Popes at
the same time, that is to say, John XXIII, Gregory XII, and Benedict
XIII, the Bishops who acknowledged the authority of John assembled
at Constance in a Council, convoked by him in the year 1414. At the
fourth session it was determined that the Council derives its power im-
mediately from Christ, and that the Pope owes obedience thereunto in
all matters concerning faith, the extirpation of schism, or the reformation
of the Church, whether in its head or members.
" In the twelfth session Pope John was deprived of the pontificate: in
the fourteenth, the prelates who were obedient to Gregory, joined the
Council, Gregory himself renouncing the papacy, and at last those who
belonged to Benedict came over likewise, and Benedict, remaining con-
tumacious, was deposed. Then all the Fathers renewed the decision that
had been already made, that in matters of faith the Council was superior
to the Pope. They extirpated schisms, reformed the Church in the head
and the members, and decreed that the Council should henceforth meet
every ten years, perpetually. Then, in the manner determined by the
Council, Martin Vwas elected, who obeyed it so far as to summon a
fresh one, and in its forty-fifth session, he did not take it ill that the
ambassadors of the King of Poland should declare that they would ap-
peal to the Council, if he inflicted a certain grievance upon them.
" In this Council many things were ordained for the reformation of the
Roman court. Pope Eugenius IV, successor to Martin, wished to dissolve
it, and issued three successive Bulls against it, declaring himself its
superior. The Council, on the other hand, made many acts against the
Pope, and against the Cardinals who adhered to him, even going so far as
to suspend him. Afterwards a composition was entered into, the Pope
revoking the three Bulls issued against the Council, and acknowledging
its authority. '
" It should here be considered how there can be any truth in the alleged
superiority of the Pope to the Council, since Pope Eugenius, who had
asserted this in his Bulls; would in this case have revoked that which
was true, and consented to false opinions.
" But let us return to the Council which, continuing to reform the
court, incurred anew the hostility of the Pope, and matters went on so
? ? Generated for (University of Chicago) on 2014-06-11 22:53 GMT / http://hdl. handle. net/2027/uc1. 31158010289923 Public Domain, Google-digitized / http://www. hathitrust. org/access_use#pd-google
? $1. 54. ] FRA PAOLO SARPI 105
far, that the Council deposed Pope Eugenius, and put in his place Felix V.
Eugenius, however, not obeying, assembled another Council, first in Fer-
rara, and then in Florence. .
"After his death and the election of Nicholas V, Felix, who was a good
man, weary of contests, abdicated, and the Council of Lausanne, which
had removed thither from Basle, accepted his abdication in favour of
Pope Nicholas, and so ended the schism.
" From this time France and Germany have continued to hold the
opinion of the Fathers of Basie as to the superiority of the Council to
' the Pope, while Italy has inclined to the party of Eugenius. I leave every
one to draw from this history such conclusions as it warrants.
" In 1516, Pope Leo in a Bull of his, having alleged many reasons,
decides that the Pope is above the Council, but this decision is rather
against them than against us. Therefore the Cardinal Bellarmine says that
the question is still undecided whether the Pope or the Council is the
superior, and as to the Bull of Leo, he says that the Council in which he
published it is not held to have been a general one. Thus, according to
those competent to decide a question, he concludes, that the Pope is not
superior to the Council. I invite any man of intelligence to the considera-
tion of this fact, turning our adversaries' weapons against themselves.
"Finally, in the Council of Trent there is no mention made of this
doubtful point, nevertheless some have tried to infer from it also the
superiority of the Pontiff. To this end they adduce a decree in which the
Council declares that all things appertaining to reform and discipline, by
whatever clauses they may be established, it shall be in such a manner
that a reserve for the apostolic authority shall always be understood.
But I
marvel at those who appeal to this decree to prove the superiority of the
Pope, when the very contrary is evidently to be deduced therefrom. Be-
cause, according to their manner of speaking, if the Council had not
passed this decree, the authority of the Apostolic See would have 'been
treated in a derogatory manner. Then the Pope is not superior to the
Council. Let us examine this consequence more closely by means of an
-example; if the high and supreme Council of Ten were to make a law
concerning the judgment of criminals, and were to add the clause, " with
reserve nevertheless, for the authority of the Avogadori was higher than
that of the Council of Ten. " And if the Avogadori were to make a statute,
and say therein, " with reserve, nevertheless, for the authority of the Coun-
oil of Ten," who would not laugh at the folly of an inferior tribunal, as if
it feared that, without making such reserve, anybody might question
whether one of their statutes derogated from the authority of the Coun-
cil of Ten, their superior? If the General Council were inferior to the
Pope, how could it fear to derogate from his authority, so as _to deem it
? ? Generated for (University of Chicago) on 2014-06-11 22:53 GMT / http://hdl. handle. net/2027/uc1. 31158010289923 Public Domain, Google-digitized / http://www. hathitrust. org/access_use#pd-google
? 106 THE LIFE OF [A. D. 1606.
necessary to declare that it had no such interest? Then we may well con-
sider that the said decree, if it concludes anything, proves the superiority
of the Council rather than the superiority of the Pontiff.
" If any one wishes to know what authors have written on this subject,
I reply that the most celebrated are the Cardinal Cameracense, Jean Ger-
son, Guglielmo Ocamo, Jacopo Almain,/\the Cardinal Cusano, Alphonso
Tostato. But what use is it to seek for authors, since whoever writes in
favour of the Cduncil is immediately prohibited?
" The Abbe? Panormitano is most' celebrated amongst the Canonists
employed by the court of Rome, Where his works are in higher esteem
(I speak freely) than those of any other author: nevertheless that part of
them which contains these opinions has been prohibited there, the rest
being held in great veneration. They have not ventured to prohibit the
Cardinal Cusano, because he is held as a martyr, but they have suspended
him, that is, ordered that his writings should not be printed any more.
Well did he say,
" Non oportet scribere in eum qui potest prohibere. "
" I say in conclusion, that if after the example of so many princes and
that of your Serene Highness yourself, an appeal should be considered desi-
rable, it should not be desisted from on account of the imagined superiority
of the Pope to the Council, or through fear of the Bull In Coena Domini. ' "
" Venice 1606. "
The tidings of Sarpi's appointment were ill received at Rome, and
the Cardinals Bellarmine, Baronius, Colonna and others already felt,
how powerful would be the opposition offered by a Theologian and
Canonist, whose talents were not only great, but whose decisions had
been approved by former Pontiflis.
" Nothing was spoken of at Rome but the Interdict, " however, the
Ambassador Duodo had no better success than Nani. The Pope was
bent on extreme measures, and the Doge Donato soon received the
second brief, condemnatory of the Republic's proceedings against the
two ecclesiasties, and full of menace as to any future act against papal
supremacy. The Doge and Senate replied, spoke of their divine right,
and even advanced the fact that the predecessors of Paul had allowed
that they did not possess the power to which he laid claim; still, it
ought to be remarked that their communications were respectful, but
it Was unlikely that Fra Paolo would advise one word of concession
to a Pope who had serious thoughts of not acknowledging Donato as
Doge, 0f this, however, he repented.
1 Venetian Archives.
? ? Generated for (University of Chicago) on 2014-06-11 22:53 GMT / http://hdl. handle. net/2027/uc1. 31158010289923 Public Domain, Google-digitized / http://www. hathitrust. org/access_use#pd-google
? ? 1'. 54. ] FRA PAOLO SARPI ' 107
The Pope expressed anger on receiving the reply, and cited the example
of Julius II, but Nani warned the Pope that these days were past, that
the world was no longer what it was in the time of that Pontiff. If a
gleam of light did break in upon Paul V, it was quickly overshadowed, and
he returned to his former ideas of exacting obedience from the Republic.
It 'will be seen that Sarpi always encouraged a good understanding
between Venetia. and France. From the first, the King of France did
not foment the disputes between Venice and the Pope, On the contrary,
M. de Canaye was empowered by the King to counsel reconciliation.
But the Doge still manfully asserted the independence of Venice, and
was fully aware of her position. Sarpi too had reason to fear for his
country; if Spain decided against Venetia, all was lost, but he and
his friends hoped that the issue of this dispute might be a wider se-
paration of the Republic from the power of Rome. He saw that the
temporal power of the Pope stood between Venice and true religion,
and in all his writings during the Interdict he speaks of the Pope,
the papal authority, and his temporalities, not only with the voice of
a seer, of a student of canonical law and of the Fathers, but of a
lowly follower of Him on whom the Church is built.
No notice as to the disputes had been as yet made to Sir Henry
Wotton, but the diplomatic servants of the Republic in London had
orders to communicate the matter to King James.
The first defence of Sarpi was by the Ambassador of England. The
Council of Ten were imperative in their command that no member of
the government should hold any communication with the Ambassadors
resident at Venice. But upon Sir Henry Wotton insisting upon con-
versing with the Secretary Scaramelli, leave was at length given. Sir
Henry informed him that for state reasons his royal master had spies
at the Court of Rome, and that one of these had told him of mea-
sures that had already been taken against Fra Paolo at Rome. To
corroborate this assertion, Sir Henry gave a letter to the Secretary, in
which were the following words written in cypher by the General of
the Jesuits to the Father Possevin, "They are instituting a suit here
secretly against Master Paul of Venice, of the Order of the Servi, on
account of a writing of his, in which he not only defends the Venetians
against excommunication, and the demands made by Nostro Signore
as to the late differences, as you, Reverend Father, well know, but in
many points he lessens the Pontifical authority by certain allegations
deduced from certain ancient privileges, for which it is said the Re-
public have given him two hundred dncats per anuum for life. "'
1 1 April 1606. Esposiz. Roma.
? ? Generated for (University of Chicago) on 2014-06-11 22:53 GMT / http://hdl. handle. net/2027/uc1. 31158010289923 Public Domain, Google-digitized / http://www. hathitrust. org/access_use#pd-google
? 108 THE LIFE OF [A. D. 1606.
This writing was sent last week secretly to the Ambassador, with
an express order that if Nostro Signore would not be pacified, he was
to present the writing to him, and without any further treaty to leave
the Court. "
From this letter it is obvious that a copy of the writing given by
Fra Paolo Sarpi to the Senate is what is referred to by the General of
the Jesuits. The boldness of this measure is extraordinary, and from
this may be dated the extreme displeasure of the Court of Rome to
the friar who was not afraid to tell the Pope the reasons why he
thought the excommunication was null and void. This was a still
greater offence than his opinion of the Court of Rome, contained in
the letter written in cypher to Gabriello. The Senate permitted Sca-
ramelli to meet Sir Henry Wotton a second time, who took this op-
portunity of assuring the Secretary that the Ambassadors believed that
the Pope would make peace with Venice, and that if the adjustment
of the differences were committed to his care, " the English would meet
the Republic with open arms. "
It is clear that Sarpi, although grateful to King James for his prof-
fered aid, did not judge him able to understand the cause of dispute,
but his proposal to hold a General Council coincided with the opinion
given by Sarpi.
On the 12th of April the state of affairs was communicated to the
Emperor, the Ambassadors of France, Spain, Savoy, and to the Secre-
taries in Florence and in Milan. The Emperor thanked His Serenity;
the English Ambassador and other envoys declared the powers to be
friendly. But at Rome matters approached a climax. The Ambassador
Duodo took leave, two of the Cardinals could not procure longer delay,
it was evident that an Interdict would be fulminated against Venice,
although the Pope appeared irresolute; he addressed but few persons
on the subject, he drew out a Monitory which he ordered to be print-
ed, he corrected it himself, and dispatched it to Venice.
This remarkable Brief of Excommunication of Paul V against the
Venetians, in Latin, was dated Rome, 17th April 1606. It declared
that unless within twenty seven days the Republic of Venice should
obey the Pope's dictates, the Doge and Senate together with every
inhabitant of Venetia were excommunicated by divine authority, as well
as that of Saint Peter, Saint Paul and Paul V. Their first act bore the
impress of the wise counsel of Sarpi.
The Senate immediately commanded prayers to be offered up in every
church throughout Venetia, and large sums of money were distributcdin
alms. The sincerity of the supplications of Sarpi on that occasion cannot
be doubted; it is evident with what trust in God he speaks of this com-
? ? Generated for (University of Chicago) on 2014-06-11 22:53 GMT / http://hdl. handle. net/2027/uc1. 31158010289923 Public Domain, Google-digitized / http://www. hathitrust. org/access_use#pd-google
? ? 12 FRA PAOLO SARPI 109
mand of the Government, and happy was it for Venetia that she had a
Councillor who could protest against an excommunication which forbade
the priests to perform any services of the Church or to administer the
sacraments. Was it likely that he would advise submission to such com-
mands? Never. The Doge did not hesitate, but at once protested. The Lion
of S. Mark is engraved at the top of this protest, and none but those who
have seen it, can have any idea of the enthusiasm which the Venetians
. attach to the smallest representation or mention of Saint Mark, whom they
regard as their patron Saint. The writer of these pages saw only a small
part of a draft in manuscript amongst the MSS. of Sarpi. It is full of
corrections, and it is probable that the few, but strong sentences of this
manly protest gave him, as well as the other Counsellors, much thought
It was published in Latin, also in Italian, and sent to the Ecclesiastics.
The Doge and Senate had acted independently of Rome, and that was
a proud moment for the friars of the Order of the Servi when the learned
Paolo received their public acknowledgement of his talents: the Popes of
Rome had rejected the demands of Venice for his promotion, and Donato
had the mortification of seeing his services often given to Rome
Without reward, but now the case Was different, Donato rejoiced that one
of the first acts of his Government was to give his friend a high place, and
the noble hearted will share the pleasure that thrilled through his breast,
when he saw Sarpi by his side, to aid and to encourage him in the long
and arduous conflict which as yet had only begun. While the friar raised
his voice and wielded his pen against aggression, the Doge declared
himself ready to take his sword in hand, aged as he was, in the defence
of the Church, as his ancestry had done to maintain the liberties and honor
of the Republic. The Cardinal Borghese told Donato, when Ambassador,
that if he were Pope he would excommunicate the Doge and Senate, to
which Donato had replied, " And I would smile at it. " He had kept his
resolution, and Paul V was awoke from his dream of aggrandizement by-
the report of this protest against him being atfixed to the walls of all
parts of the city of Venice.
" Leonardo Donato, by the grace of God, Duke of Venetia &c.
" To the most Rev. Patriarchs, Archbishops and Bishops throughout
our dominions of Venetia, and to the Vicars, Priors and Rectors of the
parochial churches, and to all other Prelates and Ecclesiastics, greeting.
It having come to our knowledge that by order of the Most Holy Father
Paul V, a certain brief was published and posted in Rome, fulminated
against us, our Senate, and addressed to us, of the same tenor and contents
as hitherto, we being obliged to preserve tl1c peace and tranquillity of the
state which God has given to us to govern, and to maintain the authority
? ? Generated for (University of Chicago) on 2014-06-11 22:53 GMT / http://hdl. handle. net/2027/uc1. 31158010289923 Public Domain, Google-digitized / http://www. hathitrust. org/access_use#pd-google
? I10 ' THE LIFE OF [A-D. 1606.
of the Prince who recognizes no other authority in things temporal save
the Divine Majesty, We thus by our public letters protest before God and
the whole world, that we have not failed to use every possible means by
our Ambassador at the Court of His Holiness, as well as by our Am-
bassador sent for this special purpose. But he having found the ears of
his Holiness closed to all reason, and against that which the Holy Scrip-
tures, the doctrines of . the Holy Fathers and Sacred Canons teach, to
the prejudice of the secular authority given to us by God, to the liberty
of this our State and to the scandal of all our faithful subjects, who by the
grace of God hold their wealth, honor and being. We therefore indubitably
hold the said brief not only as unjust, but null and void, invalid, wrathful
and illegal, in fact, we have judged fit to use the same remedy against it
which our ancestors and other princes did, sure that you who have the
care of the souls of our faithful subjects, and of divine worship, which
flourishes in this our State as much as in any other, will in future conti-
nue in the same pastoral office. It being our firm resolution to continue
in the Holy and Apostolic Catholic faith, and in the oblservances of the
Holy Roman Church, as our ancestors have by Divine grace from the
foundation of this city till now. And it is our will that notice of all
be affixed in all public places of the city and throughout our dominion,
certain that the publication of such a manifesto will come to the ears of
all who have heard of the said brief, and to the notice of his Holiness,
whom we pray our Lord God to inspire with the knowledge of the nullity
of his brief, and of all his other acts against us, and knowing the justice
of our cause, we may and shall more devoutly reverence the apostolic
chair, as we and our ancestors always have done.
" Given at our Ducal palace, 6th May 1606. "
Sarpi affirms that the Nuncio must have seen the Protest on the
Church of S. Francesco, ' and therefore could inform the Pope that the
Doge had communicated to the nobles, citizens, and people that he
Would not bend to the injustice of Rome. Those to whom Venice is
familiar can well imagine the effect which such a proclamation would
have upon the people, from place to place the news spread, with few
exceptions all were loyal. And who dared to dispute the command of the
Prince? Not the civil power, not the soldiery, not the navy. No! they were
loyal to their Prince and ready to spill their blood in defence of their
rights. Those who despised the commands of the Doge were adherents of
the Court of Rome, the Jesuits, subsequently followed by the Capuchin
and Theatine Orders, determined to obey the dictates of Paul V. But- the
l M. S. Interdetto.
? ? Generated for (University of Chicago) on 2014-06-11 22:53 GMT / http://hdl. handle. net/2027/uc1. 31158010289923 Public Domain, Google-digitized / http://www. hathitrust. org/access_use#pd-google
? zr. 54. ] FRA PAOLO SARPI 111
Doge and Council of Ten were not rulers whose command could be
lightly despised, and the Jesuits who considered themselves martyrs in
the papal cause, contrary to command, encased all their worldly goods in
large coffers, together with the books, plate, and furniture of their Church,
and took them from their Convent; what remained is summed up in a
list of articles of little value. ' On hearing of the Monitory, they had sent
Father Galiarda to Rome to consult the Pope; his decision was contrary to
the Venetian Government. The Jesuits wished to preach, to hear confes-
sion, but not to celebrate mass; the Senate would listen to no such com-
promise, they were commanded to leave Venice. They called their disciples
together, and from this tumultuous body they obtained a considerable
sum of money, they then concerted with the Capuchins.
With the crucifix carried before them, they endeavored to excite the
multitude in their favor, but finding this impossible, they asked the
French Ambassador to permit his people to accompany them. He refused,
and at two oclock at night, each with a " Cristo, " amidst an immense
concourse of people, the disobedient Order left the city. Never did such a
fleet breast the waters of Venice as this large company of misguided men,
and as the last was about to step into his gondola he stopped and craved
benediction, but the people were in no humor to see it granted, the strong
common sense and intelligence of the Venetian mind held no sympathy
with these disturbers, and one simultaneous cry rent the air in their own
soft Venetian dialect, " Andate in malora. " The house of the Jesuits was
searched, it did not escape the notice of Sarpi that there were piles of
burnt Writings and a crucible for casting money. Passevin wrote a defence
of the latter saying it was a form for their caps. There were writings left
at Padua, copies of eighteen rules hearing this title, " Regulee aliquot ser-
vandae ut cum Orthodoxa Ecclesia vere sentiamus, " in one of which Sarpi
remarks " that the seventeenth rule advised preachers not to preach too
much of the grace of God. " He contrasted such doctrine with that of the
Holy Scriptures, what would be thought of a king who granted pardon
to rebels, but with the condition, that of that pardon little was to be
made known? Death was still suspended over them, the grace of God is
freely given, and the Jesuits had no more power to command that it
should be little spoken of than a gaoler to deny any part of the pardon
given to a criminal, such doctrine was as novel as heterodox. In the third
rule they were ordered to believe in the Church of the Hierarchy, " which"
says Sarpi " is to believe that white is black. "
He was grieved to see, that after the Jesuits were banished from Venice
1 M. S. Arch. Venetian.
1 M88. Gesuiti.
? ? Generated for (University of Chicago) on 2014-06-11 22:54 GMT / http://hdl. handle. net/2027/uc1. 31158010289923 Public Domain, Google-digitized / http://www. hathitrust. org/access_use#pd-google
? 112 THE LIFE OF [A. D. 1606.
they continued to use all their influence against the Republic, both publicly
and privately, they gave indulgence to all who observed the Interdict,
forged letters from the Republic of Genoa to Venice, and from Verona to
Brescia, they tampered with all the Ambassadors of Venetia at foreign
courts, they were judged to be the cause of all the insurrections, seditious
. and disorders throughout every kingdom, and the strong terms in which
Fra Paolo speaks of them throughout his works, the part which he believed
it to be his duty to take in opposition to them at this time is no matter
of surprise to those who have studied the matter and know how long he
was cognizant of all their machinations, when he was in the capacity of
Theologian, Canonist and Counsellor to the Republic. Yet there is no vio-
lent vituperation against them, calm and collected was his opinion of
them. Their political doctrines of the exaltation of the Papacy above a
monarchy or prince, and depression of the aristocracy were too contrary to
the laws of Venice to be well received there, and if to this be added their
doctrine of the sovereignty of the people, though under their guidance in
one sense enslaved, it will not be judged harsh if Sarpi affirmed that the
Jesuits were dangerous denizens of any state. Amongst other novelties
which they taught were these. That the Pope is supreme monarch of
the world, may make or rescind laws, command obedience by force, must
be obeyed right or wrong, that the people may- rise lawfully against their
prince, that the right of princes is not divine, ecclesiasties are to be punish-
ed if they obey the Republic, they are superior to the laity, whatever
hinders the advancement of the Church is to be punished, to employ
a soldier not of the Church of Rome is against God, it is shameful to
converse with one not of the Church, the judgment of God and his
Holiness is the same, to question it is to question God. And they revived
a prayer by Pope Leo in which the Pope is placed above God. 1 These
and much else drew from Sarpi the charge of " novelty, " he also tax-
es them with ingratitude. The Jesuits had been honorably and gene-
rously domiciled in Venetia, and in Venice 'they had amassed great wealth,
built a church, and secured the tuition of a great part of the sons of the
nobles. Learned men had not scrupled to lower themselves to raise their
Order, and they not only inculcated their erroneous theology on the minds
of the'Venetian youth, but on those of the softer sex, some of whom were
always foremost in -their defence, either unwilling or unable to enquire
into their system. " The city lies under an interdict " wrote the Jesuits,
" and consequently under an anathema of the Pope" they therefore pro-
nounced all contracts both civil and ecclesiastical to be void, and that the
priests could not dispense the sacraments validly. "
1 Letters and MSS. Arch. Ven. Sarpi.
? ? Generated for (University of Chicago) on 2014-06-11 22:54 GMT / http://hdl. handle. net/2027/uc1. 31158010289923 Public Domain, Google-digitized / http://www. hathitrust.