The Brutish Thunderbolt, Declaration 1 · Part 28

The Brutish Thunderbolt · Declaration 1 · Part 28

p. 251The fourth Nullitie by reaſon of the forme of the ſentence.

THere remaineth the fourth cauſe of Nullitie, by reaſon of the fooliſh forme of the conceiued ſentence. For, as it is commonly ſaid, the fooliſhnes of ſpéech declareth the fooliſhnes of the mind **l. pend. D. de cond. & demon l. 1. §. pen. & vlt. D. de aedil. edict.. Therfore a iudge which giueth ſentence fooliſhly, fondly, and abſurdly, is called a foole **l. vlt. c. de fideic. libert., ſuch a one as we ſhall prooue this Frier, a ſcholler of Francis Bernardo to be, by this his p. 252ſentence, and Frierlike bull. For he beginneth thus: The authoritie granted by the infinite power of the eternall king to S. Peter and his ſucceſſors, doth ſurmount all the powers of earthly kings and princes. Sée how the hangman ſpeaketh ſentences. But it is an old rule of the Logicians, that compariſons are vſed in thoſe things onelyonly that are of the ſame ſort. But what agréement is there betwéene the authoritie that was giuen to the apoſtles, which appertaineth to religion and conſcience, and the power granted to kings, which conſiſteth in ciuil and politike matters? Therfore our cowled Frier hath ſpoken, as if he had ſaid: The fooliſhnes of Bernardo his ſcholler doth ſurmount the eares of all the aſſes that are in Arcadia. But that we may anſwer ſomwhat in earneſt, let this concluſion come to light. A ſucceſſor of right, hath no more than his author had. Peter had not authoritie ſurpaſſing the powers of kings, but he was commanded to obey them as ſuperiors. Therefore though the pope were Peters ſucceſſor (which we prooued before to be falſe) yet being inferior to kings, he ought to obey them. The aſſumption is plaine out of theſe words: Let eueryevery p. 253ſoule be ſubiect to the higher powers. Whoſoeuer he be that reſisteth the power, reſisteth the ordinance of God. Rom. 13. Tell them that they ſubmit themſelues to principalities and powers, that they obey. Tit. 3. Be ſubiect to eueryevery ordinance of mā for the Lords ſake: whether it be to the king, as to the chief ruler: or to preſidents, as to thoſe that are ſent by him. 1. Pet. 2 But what ſhall the authoritie of the holie ſcripture auaile with the pope? For it ſhall euen now be refuted with this one word: Conſtantine granted to the pope all the kingdoms of the Weſt, and he commanded that emperors and kings ſhould hold his ſtirrop when he gat vp vponupon horſebacke; that they ſhould wait vponupon him as pages, and finally that proſtrating themſelues vponupon the ground they ſhould kiſſe his féete. This is that preeminence of the popes, whereof he ſpeaketh in this place: ſuch as either was in times paſt vponupon earth, that of his god Francis, when being taken vp into the middle region of the aire, he talked familiarly with Chriſt: for which cauſe to auoid that cold he put on a hooded garment: or elſe is at this day in heauen, where he is ſaid to ſit ſtradling aboue the Cherubins. But now let vsus ſée p. 254what followeth: Standing firme vponupon the rocke, it doth not turne aſide from the right courſe by any contrarie, or proſperous blasts. Who euer heard before this, that either authoritie being ſet vponupon a rocke did ſaile, or that any ſhip was euer turned aſide from the right courſe by proſperous blaſts? But notwithſtanding howſoeuer this ſhip doth ſaile, we hauehave ſhewed before, that he that did boaſt that he ſitteth in the ſterne therof, and doth hold the helme, hath not a place left him ſo much as in the pumpe, or ſinke. Like to this is that that followeth: If he find any that reſist the ordinance of God, thoſe doth he more ſharply puniſh. As if euen in the citie of Rome, which is a manſion of al wickednes, the ordinances of God were not reſiſted: or the pope did ſharpely puniſh any ſuch as reſiſt. But Petrarcha, Mantuan, Sannazarius, and many mo Italians, call Rome the ſhop of all wickednes, Babylon, Sodom, the ſchoole of errors, the temple of hereſies, a ſhameleſſe ſtrumpet.

Go ſhame into the villages,

If villages be not become

Receits of filth: For that is now

A brothelhouſe that erst was Rome.

p. 255ſaith Mantuan. Alſo in another place:

At Rome are ſold

The temples, priests, and altars braue,

The ſacrifice and diademe:

The fire, incenſe, and praiers eke,

To ſell both heauen and God they ſeeme.

Alſo Albericus Roſat. in the word Rome:

The court of Rome will not be ſerued,

With ſheepe thats robbed of hir fleeze:

Against all thoſe that nothing giuegive,

The doors are ſhut: but thoſe which greeze

Hir hand with bribes, ſhe heares with ſpeed.

Alſo S. Bernard in his fourth booke of conſideration to pope Eugenius, cap. 1. Whom wilt thou ſhew me of a whole great citie, that receiued thee to be pope, without reward, or hope of reward? Theſe being hated of earth and heauen, hauehave laid hands vponupon both: being wicked against God: raſh against holie things: ſeditious one against another. Alſo Petrarcha in his epiſtles: Whatſoeuer is read concerning Aſſyria or Egypt, or Babylon; whatſoeuer is read concerning the labyrinths; finally whatſoeuer is read of the entrie of hell, and of the brimstone woods of hell, being applied to this hell it is a fable. Heere is the turretting, and terrifieng Nimrod. Heere is Semiramis with hir quiuer, heere is Minos that cannot be intreated. p. 256Heer is Radamantus. Heer is Cerberus that deuoureth al things. Heer is Paſiphae lieng with the bull, and the mixed kinde, as ſaith Maro, and the childe hauing two ſhapes. Heer is Minotaurus moniments of lust not to be named. Last of all you may ſee heer whatſoeuer is confuſed, whatſoeuer is blacke, whatſoeuer is any where horrible, or is feigned ſo to be: and to be briefe, a ſinke of all wickednes and ſhamefull things. What ſaith our pope to theſe things? Let vsus heare the praiſe of the citie of Rome, out of the chapter fundamenta 17. de elect in vj. Rome, ſaith he, is an holie nation, an elect people, a priestly citie, and a princely, by the holie ſea of S. Peter made the head of the whole world. Was there euer any ſo ſhameleſſe a baud or beaſt, out of whoſe mouth came a more ſhameleſſe ſaieng? Or what ſhall we ſaie of our Franciſcan frier, who careth for thoſe things that are done beyond the Alpes: who regardeth not what things be done at home? Séeing Paul hath ordained, that he that cannot gouerne his owne family, hauehave not the gouernment of the church cōmitted to him. It followeth. Casting down from their throne thoſe that are mightier, he throweth them downe euen to the p. 257ground, as ministers of proud Lucifer. How madlie the drunken frier inuadeth the place of Iſaias *, which doth properlie Ch. 14.concerne the popes of Rome, and the vniuerſall prieſts of the church? For Gregorie the great, doth plainly teſtifie, that vnderunder the perſon of Nabuchadnoſor the vniuerſal pope is deſcribed. For in hel there are brought in the damned kings & princes, comming out as it were to méete the pope, and to welcome him comming vntounto them after his death, and mocking him thus. Hell was afraide bicauſe of thee againſt the meeting of thy comming, al the princes of the earth that are dead, ariſe to thee. All the kings of the nations riſe out of their throns, and they ſpeak vntounto thee on this wiſe: Art thou alſo become weake as one of vsus, and art thou become like to vsus? Thy pride is drawne vntounto the hell. O Lucifer, when didst thou fall from heauen, thou ſonne of the morning, and art cut downe to the earth, that didst terrifie the nations? But thou ſaidſt in thine hart, I will clime vp into heauen: I will exalt my throne aboue the ſtars of heauen. I will clime vp aboue the height of the cloud, and will become like to the most highest. Thoſe that ſee thee, ſhall ſaie, Is this he that troubled the earth, and did ſhake p. 258kingdoms. Now let vsus heare Gregorie out of his fourth booke of Epiſtles. ch. 82. where he applieth that place of Iſaias, vntounto him that did profeſſe himſelfe to be pope and vniuerſall biſhop. I will clime vp, ſaith he, aboue the height of the clowdes: I will be like to the most highest. For what are all thy brethren, the biſhops of the vniuerſall church, but ſtars of heauen? Before whom whiles thou couetest to ſet thy ſelfe by a worde of pride, and to tread their name vnderunder foote in compariſon of thee, what elſe dost thou ſay, but, I will clime vp into heauen: I will exalt my ſeat aboue the ſtars of heauen? Whom whiles your brotherhood deſpiſing them, doth go about to tread vnderunder foote, what other thing ſaith it, but this which the old enimie ſaith, I will clime vp aboue the height of the clowds? Al which things when I behold weeping, &c. By which words it is vnderſtood, that the place of Iſaias concerning Lucifer, caſt downe into the neather moſt part of the earth, and of his crueltie thruſt downe into hell, doth not belong to the moſt noble king of Nauarre, (than whom the ſunne beholdeth nothing more méeke, more gentle) but vntounto our Polyphemus Sixtus the fift, and vntounto his pride in treading vnderunder-foote the maieſtie p. 259of kings. But if we muſt cut the throat of this gyant with his owne ſword, lo, we hauehave a plaine text in his owne decrée, * where it is thus written. Lucifer de poeniten. diſt 2. §. qui vero reprobi.whiles that he preſumed of himſelfe in pride, he was cast downe from paradyſe into hell. Alſo *: Whiles Nabuchadnoſor waxing proud in 23. q. 5. §. hinc notandum.his hart, ſaid, Is not this Babylon which I hauehave built, &c. God did foorthwith change his reaſonable mind, and he changed him into the forme of beastlines, ſo that flieng from men, he liued with beasts. Which words he reciteth, referring them vntounto the pope (which we wil hauehave eſpecially noted) and he commendeth Ludouike of Rome *. But now let vsus procéed in conſ. vlt. num. 2.to the reſt, after we hauehave added that one thing out of the 38. leafe of the booke of the Conformities, bicauſe mention is made of the ſeat of Lucifer. The peace making Frier being caught vp into heauen, whether in the bodie, or without the bodie God knoweth (let the readers conſider how wickedly the vile munk doth mock the words of Paul) and he ſaw in heauen manie ſeates, amongst which he ſaw one higher than his fellowes, bedeckt with pretious ſtone. And he heard a voice ſaieng to him: This was Lucifers ſeate, and in his place ſhall humble Francis p. 260ſit. And this ſurely is that, which we ſaid before, that Francis Bernardo togither with the reſt of his ſtage plaiers and comicall mates ſhall hauehave a place in Lucifers kingdome: ſo that we néed not greatly diſpute whether Francis or pope Sixtus the fift, a biſhop of the order of Francis, is worthie the ſeate. It followeth in the bull: According to the care for all chruches, people, and nations that lieth vponupon vsus. Good Lord! What a burden hath our great cowled Frier taken vponupon him, ſéeing he hath taken vp vponupon his ſhoulders the care both for all churches, and people, & nations. We will héerafter ceaſe to woonder what is the cauſe, that painters hauehave in his image painted the form of one that ſtoupeth. Scarce Atlas, who they ſay held vp heauen, did beare a heauier burden. What ſhall then become of vsus, if the pope begin to faint and faile vnderunder that ſo great a burden, which he complaineth to lie vponupon his ſhoulders alone? They ſay that the cauſe of a certain melancholy perſons gréefe, was, bicauſe he was afraid, leaſt Atlas, who had ſo long borne ſo great a burden ſhould at length ſinke vnderunder it. But we thinke it good to ſet downe in this place a certaine pleaſant p. 261narration of William Budeus a man (as I ſaid before) that loued his countrie, and was very learned, touching theſe Atlaſſes, out of his fift booke De Aſſe: A certain pleaſant and merie preacher, ſaith he, was woont not long ago, to cauill at them, and to ſay, that they ſeemed to him to be ſuch as are thoſe corbat images in churches, which are ſet vponupon posts or pillers. For as we ſee ſome of theſe images as it were yeelding vnderunder their burden, which are either in ſtead of corbats, or elſe they reach without the morteſſes of the corbats, and they ſeeme to one that beholdeth them, as if they tooke great paines, and ſwet with bearing the worke: whereas indeed they are without feeling, and they help the ſtrength of the ſtones nothing, howſoeuer they ſeeme to take great paines: ſo we ſee theſe Atlaſſes ſet and placed vponupon the very tops of the pillers in the temple of the Lord, hauing indeed that falſe honor, and maiestie of titles like reuerend old men, and their custome is to pretend holines, and to beare a faire ſhew of reuerend old men, that vnderprop the Lords ſanctuarie: but when we behold their blockiſh ignorance or diſſolute careleſnes, it is euident that they do no more good than images of ſtone. But it ſéemeth that we ought not to omit that, which Antoninus p. 262archbiſhop of Florence, whom we hauehave ſundry times before mentioned, hath taught vsus, that when as long ago the pope began to faint vnderunder ſo great a burden, there were ſome found that did vnderprop him with their ſhoulders, namely Dominican Friers. For he writeth thus *: Dominic Histor. part. 3. tit. 23. §. 3. fol. 191.went to pope Innocentius, and praied him to confirme his order of predicants. The pope ſhewed himſelfe at the first hard to be intreated: but vponupon a certaine night in a reuelation ſhewed him by God, he ſaw in his ſleepe that the ioints and couplings of the Laterane church were as it were looſed, and did threaten that it would ſhortly fall. Which when he beheld trembling, and alſo ſorrowing, the man of God Dominic came to preuent it, who ſetting to his ſhoulders, he did vphold all that frame that was like to fall: at the ſtrangenes of which viſion whiles he did woonder, and wiſely vnderstanding alſo the ſignification thereof, he did ioifully accept the petition of Dominic: anno Domini, 1210. Thus ſaith he. But what if the Dominicans alſo who hauehave now more than thrée hundred yéers with their ſhoulders vnderpropped the papacie that is like to fal, do alſo begin to faint, and to be weakened? There is another helping piller p. 263found. For the Ieſuits are riſen of late, that they being ſound & freſh may aide the wearie Dominicans. So that the matter is now brought to the third rank (as it is in the prouerbe.) Who being now weakened, the pope is deſcended to the vaine thunderbolt of excommunications, miſtruſting the principall matter. It followeth in the bull: That not onelyonly the times of our ſeruice, but alſo all times to come may bring peace to all parts of Christendome. We ſpake before of this kind of ſeruice. Which we prooued to conſiſt therein, that kings and emperors do hold the popes ſtirrop when he alighteth from his horſe: that they wait vponupon him when he entreth into cities, like pages: that they giuegive him diuine reuerence & worſhip as he ſitteth in his princely throne: and that lieng proſtrate vponupon the ground, and lieng at his féet, for teſtifieng their bondage they kiſſe his ſhooes. But what words are theſe: At this time we condemne heretiks, that the times to come may bring peace to Christendome? Would our Sixtus vnles he had béen full gorged, well whitled, and ſtarke drunke, not rather hauehave writen: That in time to come we may bring peace to Christendome? But let p. 264vsus procéed to the reſt of the oracles of this bull. For he addeth afterward: In the realm of France Christian religion hath at all times beene in force, and ſo great hath been the godlines, faith, and deuotion of thoſe kings, ſo manie hauehave been their good deſerts toward the church of Rome, that they had from it the ſirname of most Christian. If alwaies Chriſtian religion hath béen ſo greatly imbraced by the French kings, why hauehave ſo many popes ſo and ſo often moleſted ſo manie kings of France with theſe moſt mad curſes and proſcriptions of theirs? Surely this was the reward and thanks which the popes hauehave repaied for ſo great merits of the French kings toward them and their ſea. For what power ſoeuer the popes hauehave, it is euident they had all that by the benefits and great liberalitie of the French kings, and eſpecially of king Pipinus, & Charles the great, and Ludouike ſirnamed Pius: as we ſhewed before. It followeth: We are compelled to exerciſe our weapons that are not carnall, against two Sonnes of wrath Henrie ſomtime king of Nauarre, and Henrie ſomtime prince of Condie. Surely if any man do not remember by the ſword of Iulius the ſecond, whereof we ſpake before, that the p. 265weapons of the popes are not carnall, or fleſhly, but of iron, and (as Boniface the eight ſaith) materiall, yet ſhall he knowe this by theſe words of the ſame Boniface: * Surely, ſaith he, he that denieth that Peters in c. vnam ſanctam. Extra. de maiorit. & obedient.ſword is temporall, he doth ill marke the word of the Lord, who ſaith: Turne backe thy ſword into thy ſheath. Therfore both ſwords are in the power of the Church: namely, the ſpirituall and the materiall ſword. Was there euer any Sannio more ridiculous in any comedie than Bonifacius, who ſaith, that Peters ſword, which inaſmuch as he was a fiſherman he then peraduenture had at his girdle, was ſuch a ſword as Paul writeth was giuen by God to magiſtrates, that they might puniſh wicked and condemned perſons? Furthermore, what great doltiſhnes is this, bicauſe Chriſt forbiddeth Peter to vſe his ſword, and commandeth him to put vp his ſword into his ſheath, which he had drawen, to reaſon thus: That, therefore it is lawfull for the popes to vſe the materiall ſword? Therefore let our Sixtus looke about him, how he can winde out himſelfe out of this repugnance: that the popes weapons are not carnall, and that the pope hath power of the temporall p. 266ſword, the material ſword, the iron ſword. That the popes weapons are not of iron, but that the king of France is commanded by the pope, to purſue the king of Nauarre his néereſt kinſman with ſword, armes, and camp: and to execute this his ſentence in ſuch ſort, that all France may be filled with burnings and murders. For this is the very ſame which Boniface writeth in the ſame place: that The ſpirituall ſword is exerciſed by the church, the temporall for the church, the former by the hand of the priest, the latter by the hand of kings and ſoldiers, but at the beck and ſufferance of the priest. Theſe be the words of pope Bonifacius written out in as many letters *: leaſt any man ex d. c. 1. de maior. & obed.ſhould doubt, but that kings muſt be ready in arms at the popes becke, as fencers at the becke of the maiſter of fence, and that they muſt lay down their weapons, when he beckeneth to them againe: that no man I ſay, may doubt, but that the moſt cruell and fierce tyrant pope Sixtus the fift, who in this place calleth the king of Nauarre and the prince of Condie by a new and ſtrange kind of reproch, Sonnes of wrath, denounceth to al French men, ſword, fire, torture, torment, plague, deſtruction, and p. 267finally an vtter ouerthrow. We are all indéed by nature ſonnes of wrath: as ſaith Paul, Rom. 3. and Epheſ. 2. But the pope is a ſonne of wrath by iudgement, malice, and will. But what is that which he doth often repeate in this bull: Sometime king? We ſhall afterward ſée more touching his kingdome. But by what right hath our Henrie loſt his name of king? by the ſame whereby a Sharuebug a ſcholler of Francis Bernardo doth in this bul cal himſelfe the monarch of the church? Wo to thy head, deteſtable vile-thiefe, and moſt holie Antichriſt. Thou doeſt boaſt & reioice that thou art called God: as we hauehave ſhewed before. Thou haſt kings and emperors in ſtead of bondſlaues: thou deſireſt to hauehave diuine honor giuen thée by them. If anie man denie to thée that ſeruile idolatrie, ſhall he looſe the name of a king or prince? Let vsus heare how greatly Saint Bernard deteſteth this Antichriſt in his ſixt ſermon vponupon the CXCI. pſalme. The very offices, ſaith he, of the dignitie of the holie Church are gone into filthie gaine and the buſines of darknes. Neither is the ſaluation of ſoules, but riot of riches ſought for in theſe. For this they will be bounſed, for this they frequent churches, they p. 268ſay maſſes, they ſing pſalms. They ſtriue impudently for biſhoprikes, archdeaconries, abbats places, and other dignities, ſo that the reuenues of the Churches are wasted vponupon the vſes of ſuperfluitie, and vanitie. It remaineth that the man of ſin be reuealed, the ſonne of perdition, a diuell not onelyonly of the day, but alſo of noone day, which is not onelie transfigured into an angell of light, but is extolled aboue all that is called God, or that is worſhipped. By which words our Sixtus is ſhewed to be Antichriſt, not yeſterday, or to day, or ſomtimes, but to day, to morrow, the next day, and ſo long as he ſhall retaine his tyrannie, which he exerciſeth in the Church of God wickedly and vngodlily. It followeth in the bull: He followed errors and hereſies from his youth, vntill ſuch time as being by the exhortations of manie conuerted to the church of Rome (as it was thought) he abiured publikely all his hereſies in the church at Paris. What words be theſe, From his youth? Séeing that he receiued that religion in a maner from his cradle, and almoſt with his milke, which this our hangman dare call hereſie. But that is much more abſurd, He which was falſely thought to be turned from hereſies, condemned thoſe hereſies. For how can he be p. 269ſaid to hauehave changed his former opinion, who is falſely thought to be conuerted? And wheras our cowled Frier bableth of abiuring, we muſt make that a little more plaine.

The yoong man being ſcarce one and twentie yéers old, being lodged by the king his coſin, was called out of his bed naked long before day, he was brought amongſt fearfull ſwords, and ſuch as were wet with blood, he did and pronounced quiuering and ſhaking, thoſe things which he was commanded to do and pronounce: he told pope Gregorie thoſe things by his legats which he was commanded to tel him. Was that law receiued euer in any part of Barbarie, that thoſe things that were thus done, ſhould either be counted firme and ſure, or that they ſhould be thought to be done from the hart? That is an old and a true ſaieng of doctor Baldus: The holie Ghost put this into the mouth of the praetor: That which is done through feare will I not count firm. Alſo that: The preſence and much more the threatening of a prince and mightier man cauſeth true feare. Thus writeth Angel *. And alſo Abb. Sicul. in his 3. conſ. in conſ. 223. & conſ. 378.vol. 2. Therefore the holie ſcripture doth p. 270witnes, that Peter the apoſtle being terrified by the voice of a ſillie woman, did denie God euen with all curſing: but forſomuch as it was euident that that was done through feare and terror, he did eaſily obtaine pardon at the hands of God. The Canoniſts report that pope Marcellinus being terrified with the feare of the painims, did burn incenſe in the idol ſacrifices, but yet that it repented him afterward of his fact & heinous offence *. Why C. nunc autem. dist. 21.ſhall that which is done for feare, be excuſed in the pope, who profeſſeth himſelfe to be the piller of Chriſtian religion: and ſhal it be counted firme in a yoong man, compaſſed about with fearefull ſwords, dropping as it were with blood? It followeth in the Bull: The ſame Gregorie giuing credence to the letters of the king of Nauarre, as of a king, abſolued him from the cenſures giuen vponupon him, taking from him all inhabilitie. The pope would hauehave theſe words to be of importance: As of a king, as if the authority of kings letters, letters patents, and edicts ought to be moſt firme. In which place we would gladly know of him, whether he were alwaies an author and perſwader, that the letters and edicts of kings ſhould p. 271alwaies continue firme? Of which thing there ſhall alwaies continue in all nations, and amongſt all people of the world, ſhall I ſay, a remembrance or a moſt ſhamefull infamie. But ſéeing pope Gregorie the thirtéenth is ſaid to hauehave béen ſo great a doctor and profeſſor of law, ought he not to hauehave remembred, that no authoritie ought to be giuen to letters and inſtruments wroung out by violence and feare *? It followeth: He diſpenſed that notwithstanding l. ſi donationis, 7. c. de his quae vi & metu. cauſſ. l. interpoſitas. 13. C. tranſ.the lets of the third, and peraduenture of other degrees of conſanguinitie between them, they might contract matrimonie togither, as they did contract it in the face of the church. It can ſcarce be vttered how many tokens of follie and popiſh fondnes appéere in theſe few words. The firſt is in that, that he ſaith, that the king of Nauarre, his matrimonie was contracted through his grant and diſpenſation, after that the ſame king had abiured religion. Let vsus returne vntounto the computation of the time. The cardinall of Bourbon vncle to the ſame king, in the yéere 1572. the ſeauentéenth day of the monethmonth of Auguſt, after a maſſe celebrated in the chief church of Paris, with great pompe and ſolemnitie, p. 272yet at fower of the clocke after noone, did celebrate that matrimonie in the preſence of the king of France, Charles the ninth, and of his two brethren, and in a great aſſemblie of princes. Then followed the maſſacre of Paris vponupon the feaſt day of S. Bartholomew, that is vponupon the fower an twentith day of the ſame month of Auguſt. But the king of Nauarre did abiure many daies after. But ſome peraduenture wil ſay, the diſpenſation of pope Gregorie was brought after that abiuring, at the intreatie of the cardinall of Bourbon. Whether was it then brought, that it might be lawful to contract the matrimonie, which was contracted and ended ſo long before: or rather that being not lawfully contracted before, it might nowe be confirmed by the popes authoritie and diſpenſation? If to the end it might be Libro aduerſus Faustum. 25.lawfull to contract it, the popes power is greater, than that which the diuines, philoſophers, & lawyers do grant to almighty God, that things that be paſt can be changed, that, that which is done can be made vndon: as witneſſeth Auguſtine **Lib. de legi. 2., Plato **Ariſt. moral. ad Nicomachum. 6. c. 2. Nouel. de aequalit. dot. §. 1. l. in bello. 12. §. facta. D. de captu. l. verba. C. de testam. l. verum. D. de reg. iur., Ariſtotle *, I wil ſpeak boldly ſaith Hierom, that though God can do all things, yet he cannot p. 273raiſe a virgin after her fall. **c. ſi Paulus, 32. quaest. 5.Therefore, as I ſaid, there is greater power granted to the pope than to God: who cauſeth that matrimonie alreadie contract, finiſhed, celebrated, and ended, was yet notwithſtanding neither contract nor celebrated. But if the pope diſpenſed, that wicked matrimonie, and ſuch as was contract contrarie to the lawes of the church, celebrated, and ended, might be counted firme and good through his authoritie: let vsus beware, leaſt he condemne the moſt mightie king of France, & his moſt honorable brethren, and the quéene their moother of moſt cruel wickednes: by whoſe direction, and who being authors, and counſellors, that matrimonie was contracted. Furthermore, he condemneth all the princes of the blood roiall, and al the chiefe nobles of the realm of France, which were preſent both at that contract, and alſo at the maſſe celebrated at fower of the clock after noone, and with their preſence did ſet foorth the ſolemnitie of that matrimonie. But the pope doth with theſe words wound none ſo déepelie and ſharplie, as the foreſaide moſt noble prince, the cardinall of Borbon: who, he ſaith, did celebrate that matrimonie betwéene p. 274his nephew by his brother, and the king of France his ſiſter, contrarie to the holie canons: to omit the biſhop who ſoong the maſſe with ſo great ſolemnitie in the chiefe church of Paris: and the deane and the ſubdeane which ſoong togither with him: the canons of the ſame church, and the other muſitians and organ plaiers, which bare them companie: all which, if that matrimonie were wicked and inceſtuous, the pope ought either to hauehave excommunicate, or elſe to hauehave abſolued from the cenſures and penalties which they had incurred. Who is he that can abide that barbarous and fierce arrogancie, that a diſciple of Francis Bernardo, dare condemn a king, whom he boſteth to hauehave béen called by him, moſt Chriſtian, of ſo great wickednes: and to ſay that he procured the inceſtuous and wicked marriage betwéen his ſiſter and kinſman? And now who is he of ſo great a number of cardinals, that can patiently abide that this Franciſcan ſhuld offer this reproch to the memory of the former pope Gregorie, that he ſhuld ſay that he granted licence to the ſiſter of the moſt chriſtian king, to marrie with a notorious heretike: that he did either no… p. 275grant that libertie to the heretike, or elſe that he did it after he had abiured? Doth he not in theſe words flatly mocke Gregorie being dead: as if he had béene another pope Celeſtine, whom Iohn Andreas, Baldus, Iaſon, and others do write to hauehave béen a beaſt, bicauſe in the morning he granted grace, and in the euening he reuoked it: whereupon the cardinals, though they knew that through fooliſhnes he had renounced the papacie, yet bicauſe he was a beaſt, they did willingly accept his renountiation: and they created Boniface the eight, who is depainted to be a fox in his entrie, a lion in his ſitting, and a dog in his fal? Baldus writeth thus in as manie words *. But if we muſt come néerer, in c. 1. de natur feud. Jaſon. in concil. 145. circa primam, nu. 2. vol. 2.what I pray you will our vncowled frier ſaie, and ſet downe touching that old and famous contention of the popes, one whereof, namely, Celeſtine the thirde granted power to either partie of a married couple, to contract new matrimonie, if the other were fallen into hereſie: another, namely Innocentius the third doth not grant it *? But the impudent foole wil c. quanto, Extra. de diuort.anſwer, firſt, that which we ſaide before, that there be but few friers found that are p. 276good canoniſts: ſecondly, that though pope Boniface the eight ſaid, that the popes do containe all lawes in the cheſt of their breaſt *: yet Baldus wrote no leſſe trulie, c. 1. de constit. lib. 6.that though the pope, inaſmuch as he is pope, is doctor of both lawes, yet he is for the moſt part doctor in authoritie, not in knowledge: as ſaith Iaſon *. Therfore let in l. praeſcriptione, col. 2. C. ſi contra ius vel vtilit. pub.the firſt follie of this article be ſhewed thereby, in that the pope durſt ſaie, that wicked matrimonie was contract by the will, ſtudie, and authoritie of the kings, and of the quéene their moother. The ſecond is vnderſtood thereby, in that he writeth that he diſpenſed, that that matrimonie might be contract, bicauſe of the abiuration aforegoing, which was ended ſo long before that abiuring. The third therby, that he ſaith that he diſpenſed that matrimonie once contracted ſhould be contracted againe: furthermore, as if lawfull acts, ſuch as it is euident matrimonie is, could be iterated. For as touching that he ſaith concerning the ſecond degrée of conſanguinitie, we ſhal héerafter in a more fit place ſhew how this cōmeth to paſſe. But now let vsus ſée ſome more things. He ſent Iohn lord of Duratium his orator, that he ſhuld p. 277make promiſe for his repentance and conuerſion, in the ſight of the ſeate apostolike. Looke out of what ſhop the letters came, out of the ſame came that legate: namely, from thoſe which threatened death to the yoong man, being taken and terrified with weapons, vnleſſe he would obey them to ſaie as they ſaid. But I pray you what maner riddle is this, In the ſight or preſence of the ſeat apostolike? Whether was there ſome ſéeing and eied ſeat carried thither, or is it that which the popes call Stercoraria or the dunghill, in the pontifical booke, others Teſticulatrix, or that whereon they grope them, from which they giuegive ſentence either of the abilitie or inabilitie of the new inſtalled pope? And ſurely it pleaſeth vsus well to recite that pleſant ieſt concerning the Stercoraria or dunghill ſeat, out of the firſt booke of the popes ceremonies, Sect. 2. c. 3. The pope that is created is led by the prior and Chanons of the Laterane church vntounto a ſeat of marble, which is called Stercoraria or the dunghill, and there they make him ſit down: vntounto whom the cardinals come and lift him vp honorably, ſaieng: He raiſeth the needie out of the dust, and lifteth the poore out of the mire: that he may ſit with the princes, and poſſeſſe the p. 278ſeat of glorie. Then riſeth the pope, and taketh out of the treaſurers lap that ſtandeth by him, ſo much monie as he can hold in his fist, wherin yet notwithstanding there may be no gold at al, and throweth it among the people, ſaieng: Siluer and gold hauehave I none; but that which I hauehave, giuegive I thee. Whether do we thinke that this is follie of the popes, deſeruing to be laughed at, or rather a deteſtable cuſtome of profaning the word of God? But let vsus hold on in the bull, it may be we ſhal find fooliſher things. It followeth: But he, as he was of a diuers and inconstant mind, did ſhortly after fall away from the catholike faith, and from due obedience toward the apostolike ſea. Whether then may we call this follie or madnes? The king of Nauarre was falſely thought to hauehave returned to the obedience of the ſea of Rome: and the ſame being of an inconſtant mind fell from the ſame. Yea truly there appéered great and altogither ſingular conſtancy in that yong man, who being day and night beſet with armed men, did yet notwithſtanding continually ſéeke meanes to eſcape, that being frée and at libertie, he might deteſt that which he had done being inforced by violence and feare. It followeth: He hath often p. 279raiſed vp heretiks, rebels, and ſeditious perſons to beare armes against the moſt Chriſtian king, against him and the rest of the catholikes. This Latin of the popes, agréeth with the reſt of his ſubtilties. The king of Nauarre raiſed heretiks againſt the moſt christian king, against him and the rest of the catholikes. But let vsus rather marke the meaning of theſe words. For the king of Nauarre did neuer beare weapon againſt the moſt Chriſtian king: but againſt the popes conſpirators, and the companions of the popes tyranny, his adiutors, and miniſters: and finally againſt the authors of periurie and treacherie: as the king himſelfe hath moſt plainly teſtified in very many edicts tending to pacification. Therefore our chiefe cowled frier, doth wicked iniurie in this place to the moſt mightie kings of France: ſéeing he durſt charge their maieſtie with lieng: by whom it hath béen ſo often declared in edicts tending to pacification, that thoſe that tooke part with the king of Nauarre & prince of Condie made war not againſt them, but that it was taken in hand for preſeruation of their dignitie and ſtate. It followeth: He hath compelled his ſubiects with threatnings and ſtrokes * to take the ſame p. 280capeſcere impietatem.impietie. To take the ſame impietie is a kind of popiſh eloquence. But that any man was inforced theſe twenty yéers to change his religion, either by thoſe that tooke part with the King of Nauarre or Prince of Condie, is as true, as it is certaine and ſure, that neuer any beaſt in the brothelhouſes of Rome was more impudent than Sixtus the fift in powring out lies. Though it be well, and we muſt thanke this pope, that he accuſeth thoſe by whom ſilly captiues were inforced by threatenings and ſtripes to change their religion. For as Lactantius wrote moſt truly, religion cannot be inforced: the thing muſt be done rather by words than ſtripes. But bicauſe Lactantius doth ſo diſpute in that place, that he ſéemeth purpoſely to handle the cauſe both of the king of Nauarre, and alſo of the French churches, it is woorth the paines to heare his reaſons. The aduerſaries, ſaith he, do feigne that they giuegive counſell to godlie men, and that they would call them backe to a good mind. Do they then ſeeke to do this by any ſpeech, or by any reaſon they render? No ſurely: but by violence and torments, O ſtrange and blind madnes! it is thought there is an euill mind in them, which go about to keep p. 281faith: but in the hangman a good. Is there an euill mind in thoſe which are pluckt in peeces contrarie to the law of humanitie, against all right? Or rather in thoſe, which do theſe things to the bodies of innocents, which neither most cruell robbers, nor most angrie enimies, nor moſt furious barbarians hauehave at any time done? And by and by after: And bicauſe they can do nothing by violence (for the more the religion of God is depreſſed, the more is it increaſed) let them rather deale by reaſon and exhortations. Let the biſhops, and ſuch as are priests, and prelates of religions come foorth. Let them call vsus togither to an aſſemblie: (Theſe are the daily requeſts of the king of Nauarre, and ſuch as hauehave often béene deliuered to the king of France.) Let them draw out the ſharpnes of their wit. If their reaſon be true, let it be brought: we are readie to heare if they teach vsus. Surely we giuegive no credence to them ſo long as they keepe ſilence, as we yeeld not one inch when they rage. Let them imitate vsus, or let them lay downe the reaſon of the whole matter. For we do not intiſe as they obiect: but we teach, allow, ſhew. Therefore we retaine no man against his will. For he is vnprofitable for God, which wanteth faith and deuotion. And yet no man departeth, the truth hir ſelfe retaining p. 282him. Let them teach thus, hauehave they any confidence of the truth, let them ſpeake, learne, I ſay let them be ſo bold as to diſpute any ſuch thing with vsus: ſurely the old women whom they contemne, and our boies ſhall now laugh at, and mocke their error and follie. What fitter thing and more appertinent to the ſtate of theſe our times could Lactantius write for the king of Nauarre, and French churches? He procéedeth: Butcherie and godlines are greatly contrarie: neither can either truth be ioined with violence, or iustice with crueltie. Thus far goeth Lactantius. wherby appéereth plainly how well the lawes of thoſe old churches, and of our churches agrée togither. It followeth in the bul: He ſent a certaine deere friend of his being furniſhed with wicked pollicies, without the borders of France, by whom he imparted his wicked counſels with the chiefe heretiks: and he prouoked their forces and arms against the catholike religion, and the power of the biſhop of Rome. It is nothing appertinent to declare whom our frier meaneth in theſe words: onelyonly we will ſay thus much. Though he whom he calleth the déere friend of the king of Nauarre, holdeth a place méete for his birth, among the greateſt noble men p. 283of France, and pope Sixtus the fift came of late out of the beggerie and filth of friers, yet will not that noble man diſdaine to charge him with an impudent lie: and to ſend him (ſir reuerence of the hearers) this paper of defiance, if he will hauehave anie, taken out of the 51. leafe of his conformities: The diuell tempted Ruffine, ſaieng: Thou art damned, and Francis himſelfe is damned, & whoſoeuer followeth him, is deceiued. Which when Ruffinus had told Francis, Francis anſwered: If he appeere againe, and ſay any thing againe, tell him, namely the diuell: Open thy mouth, and I will vntruſſe a poynt in it. Afterward as Ruffinus did pray, the diuel appeered to him again, in the likenes of Christ, ſaieng: Brother Ruffinus, did not I tel thee that thou ſhouldest not beleeue the ſonne of Peter Bernardo? Why dost thou vex thy ſelfe? and ſtreightway Ruffinus ſaid to him, Open thy mouth, and I will vntruſſe a poynt in it. Then the diuell being diſpleaſed, departed from him in a rage, and with a tempest. Sir reuerence (as we ſaid before) of the hearers. But the impudent mouth of that frier ſhould hauehave béen ſtopped with this ſhort anſwer. For neither did that noble man at any time make any mention of making war, before either any kings or p. 284princes: but onelyonly of eſtabliſhing louelove and brotherlie good wil amongſt the reformed churches. Though, who doth not ſée, how profitable it is for all Chriſtendome, that that wicked and bloodie murtherer of the Church of Chriſt, that author and defender of feigned religions, that he who is conuict of treading vnderunder foote the maieſtie of kings, and the moſt certaine firebrand of our countrie, ſhould be quite rooted out of the land of the liuing? It gréeueth him indéed to be robbed of ſo great tributes, which héertofore he had out of Denmarke, Sueueland, England, Scotland, Germanie, and Heluetia. But the noble man, whom in this place he touched, ſaith, that he was neuer ſo mad as now, when he is like to looſe the realme of France: and that he doth the ſame which the aſſes that are fed with hemlocke are ſaid to do in Thuſcia: of whom Matheolus writeth, that the fall ſo faſt aſléepe, that they ſéeme as dead: ſo that the countrimen come oftentimes to flea them, and hauehave almoſt taken off halfe the ſkin before they are awaked. But when they come to the backe, then at a ſudden they ſtart vponupon their féet, and hauing the one halfe of their ſkin hanging p. 285about their héeles, they make an euill fauored braieng: ſo that ſomtimes the countrimen are ſore afraid. The howling of pope Sixtus ſéemeth to be like this at this time, being ſpoiled almoſt of half his kingdoms, and being out of hope of the reſt, and being now readie to put his necke in the halter to hang himſelfe, vnles moſt mightie kings and princes, for reſtoring his power, do fill poore France with murders and burnings. But let theſe things hitherto be ſpoken concerning the proteſtation of the king of Nauarre. And as for thoſe things that are ſpoken properly and apart by themſelues againſt the dignitie of the prince of Condie, we take them to be ſufficiently refuted with this common anſwer. The pope chargeth him that he came of parents, which were both of them heretiks. As it is an excellent thing to be commended, but of a man commendable: ſo it is an excellent thing to be diſcommended, if it be of a diſcommended, and diſcommendable knaue: ſuch as it is euident that both this cowled baud is, and I cannot tel what other ſlaues of his the cardinals: who hauehave ſo hammered and wrought that thunderbolt at Rome, as the Cyclops did ſometimes p. 286forge thunderbolts for Iupiter in the mountaine Etna. For who doth not vnderſtand to what end this wicked reproch touching the hauing of two heretiks for his parents, vttered properly againſt the prince of Condie, doth tend? For there is a rule among the canoniſts, that no eccleſiaſticall dignitie be granted to the ſonnes of heretiks vntounto the ſecond generation *. Therefore no doubt, our Sixtus C. quicunque §. Haeretici, &c. ſtatu. De H. erit. in 6. gloſſ. in c. 1. in verb regnum. Extr. de praeb.doth prepare this way by the counſell of certain poyoners to take from the moſt noble prince Charles, brother to the prince of Condie, and comming of the ſame hereticall parents, his cardinalſhip and benefices: which we hope he will eaſily marke, ſuch is his wiſedome. But let vsus now procéed to the reſt of the ſentences of Sixtus his bull. For a few lines after, the pope hitteth the ſame prince of Condie in the téeth with his diſpenſation, that it might be lawfull for him to marrie his moſt noble kinſwoman. What blindnes of mind appéereth in ſuch an impudent lie? The prince had contracted that matrimony certaine moneths before that diſpenſation was brought from Rome. He neuer aſked any diſpenſation: but being hedged in p. 287with armed men, which did command him, that he ſhould with his hand ſubſcribe an epiſtle by them written, and deſiring a diſpenſation, he obeied againſt his will: euen in like ſort as we noted before in the king of Nauarre, coſin to the ſame prince. But it is woorth the paines to conſider, what maner liberalitie this was in the pope, that he ſhould grant leaue to the prince to marrie his coſin-german: which matrimonie is not forbidden, either by the law of God, or by the ciuill law: for in that book before mentioned, the title wherof is, The Taxes of the apoſtolike penance, the popes abſolution, for him that hath contracted in the fourth degrée, is taxed onelyonly at ſeuentéene groſſes. For in the 37. page it is thus written; A diſpenſation for the fourth degree of conſanguinity, for marriage to be made or made ignorantly, groſſ. 17. For the third and fourth degree, groſſ. 27. For the fourth and fift, groſſ. 27. and he must agree with the popes treaſurie. But if they hauehave contracted themſelues wittingly, and hauehave diſpatched it, groſſ. 21. and in like ſort for affinitie, groſſ. 29. What? hath not the pope now ſomtimes diſpenſed contrarie to the manifeſt inhibition of the lawes of God, that p. 288it might be lawfull for the vncle by the father or mother to cōtract matrimony with the brother or ſiſters daughter? Which notwithſtanding ought to ſéeme ſo much the leſſe ſtrange, bicauſe pope Martin the fift, entring into conſultation with his doctors and diuines (as ſaith the hiſtoriographer) diſpenſed with a certain perſon, that he ſhould take his owne naturall ſiſter to wife. For Antoninus of Florence hath committed to writing this ſacrilege **in l ſi tibi filius, & l. ſi paterfamilias. §. in arrogationibus D de adopt.: of In ſua ſum. 3. par tit. 1. ca 11 §. quod papa.whom Angel. de claua maketh mention, and followeth in his ſumme, in the word Papa, and Nicolas Boetius in his 20. counſell. vtrum papa, num. 26. And bicauſe the pope hath begun to ſpeake of diſpenſations, we muſt not paſſe ouer euen that other famous diſpenſation, that it may be lawfull for a frier, laieng aſide his cowle for a time, to marrie a wife for a certaine time: namely, vntil his wife be with child, leaſt the noble ſtocke do die without iſſue; vponupon that condition, that ſo ſoon as he hath a child, then the father, letting downe his eares, do returne to his cowle. Touching which thing we may ſée Baldus his teſtimonie **Iohan. Andr. in c. actus legitimi, & in c. ſemel Deo, de reiur. in 6. Innocent. in c. cum ad monast. in verb. lic., Iohn Andreas **& ibi Panormitanus de ſtat monach. Petr. Ancha in con. 339 parum du bitationis. Marian. conſ. 13. praeſens conſultatio, & con 28. circa pri…n., Panormitanus *, who doth alſo cite others more ancient *. p. 289William Benedict **in c. Raynutius in ver. qui cum alia, num. 26. part. 3.. who noteth that the popes power is to diſpenſe that a marriage may be made to laſt onelyonly for a time. Therefore ſuch was the popes liberalitie in permitting to the munks to be married onelyonly for a time, bicauſe he had learned out of the apoſtle Paul, that it was honorable amongſt men of all orders. But on the other ſide ſée either woonderfull great nigardlines, or ſeueritie of the ſame man. For pope Calliſtus 3. (ſaith Boerius) refuſed to diſpenſe for a deacons marriage, who alledged that he had not the gift of continencie, and that he could not reſist the law of the fleſh, ne yet want a wife: though cardinall Senenſis did at that time make intreatie for him, who did afterward ſucceed Callistus, being called Pius the ſecond: as he witneſſeth in his epiſtles made in the time of his cardinalſhip: writing to that his friend, that he must wait for another pope that may be better. Which hiſtorie the ſame Boerius recorded in the ſame 20. councell. Therefore let thus much be anſwered to that exprobration of the diſpenſation. For as concerning the laſt part of the popes declaration, wherein the foreſaid princes are iointly cruſhed with the popes potguns, are excommunicate, proſcribed, p. 290and their kingdoms, dominions, dukedoms, principalities, and iuriſdictions adiudged to him that can firſt get them, we hauehave ſufficiently declared before, that the moſt part of Chriſtendome maketh like account long ago of this kinde of trifles, as the moſt profeſſors of the popes religion make of the miracles of Bernardo and Dominic at this day: which religion notwithſtanding is ſo ſtaied vp with the orders of the Franciſcans and Dominicans, as with moſt ſtrong pillers, that if they ſhould ſuffer thoſe pillers to be vndermined, they might thinke that their religion were quite vndone. But it ſéemeth that we muſt ſpeake ſomwhat more largely of thoſe vain thunderbolts of the popes, long ago contemned and counted as nothing.