he is neither dead but liueth an euerlasting and blessed life and séeing he is perpetually present in his church hée doth alwaies execute the office of the chiefest pastor and priest Moreouer we may 1. Pet. 2. Mark 16. 20. Psal 110. Heb. 2. 4. 7. 9. adde that also without any doubting that no bishop can be called the successor no not of Peter or of any other Apostle as the canonists vse to call the pope Peters successor Apud Decium in l. qui per successionem D. regul iur in Decius where when the lawiers vse to say that The heire of an heire that is the Testator is the heire of the testator though he be heire by the longest succession the Canonists reason that euery pope is the successor of Peter though there came manie betwéene For no bishop hath his cause from Peter or any other Apostle but from the choice made by the authoritie of Christ neither doth the place sea or chaire make the succession but the continuance of the doctrine of Christ when as the religion receiued of Christ is continually deliuered by all the successors as by hands to the Christian people Wherefore those new shifts of certaine of the popes clawebacks make nothing against vs who being mooued by hope of some benefice dispute thus that the pope of Rome is not the spirituall head of the catholike church but the ministeriall bicause like as Christ doth gouerne particular churches that is particular dioces by particular bishops his vicars in like sort the same Christ doth gouerne his vniuersall Church by some one vniuersall vicar of his namely the pope of Rome who kéepeth in doing their duty those inferior and particular bishops that are subiect to his iurisdiction For we answere this obiection thrée manner of waies First that this principalitie is not onely not ordained of Christ but also that it is brought in by the pope of Rome by ambition and desire to lord it For when Christ sent his twelue Apostles about to preach his Gospell he gaue not to som one some singular and principall commandement but the like one to them all thus Go ye into all coasts of the earth and preach the Gospell among all people and nations And therefore in the Reuelation the heauenlie Ierusalem is not said to be founded vpon one and a particular piller or especially vpon one of all the rest but simplie vpon twelue and when as vpon the day of Pentecost the holie Ghost was powred out vppon the twelue Apostles he was not powred out vpon some one of them especially and chiefly but he was simply powred out vpon all Last of all when Paul describeth the functions and offices of the pastors of the Church he doth not giue to any one the principalitie or lordship ouer the rest but he expoundeth to them the same in plaine words Christ is gone vp on high he hath led captiuitie captiue and hath giuen gifts to men For he hath made some Apostles some Prophets some Euangelists some pastors and teachers for the restoring of the Saints for the worke of the ministerie to the edifieng of the bodie of Christ. The other answere is that if Christ or Peter had ordained any principalitie and one ministeriall head in his Church no doubt the primitiue Church would haue retained that ordinance being so fresh in memorie But on the contrarie we sée that the most ancient generall Synods of all namely the Nicene that of Constantinople of Ephesus and Chalcedon did ordaine that ouer euery citie should be appointed a bishop that done that euery prouince should haue an Archbishop or patriarke hauing all like dignitie authoritie iurisdiction power degrée besides that it was granted to the Archbishop of Rome that for the antiquitie and honor of the city he should sit in the first place but yet not in an higher place and next him should sit the Archbishop of Constantinople for the selfe-same cause bicause he was bishop of new Rome being the emperors citie wheras if they had had regard of the more ancient Church that first or else the second place shuld haue béen due to the bishop of Antiochia then the bishop of Alexandria of Hierusalem afterward the thrée archbishops of Iustinian made by the emperor Iustinian for most light causes shuld take place in like seats which causes we will shew afterward vnder the crime of forgerie where we will reckon vp the forgeries cossenages and corruptions deuised by the pope of Rome to fill vp this his ambition The third answer is that séeing Christ did appoint his Apostles to be messengers and preachers of his commandements to go throughout diuers coasts of the earth we read not that any one of them was appointed to be an Archmessenger especially to be mute and to be at ease that he might lie busking and loitering at Rome and harken after those things that were done in other places of the world wheresoeuer and might in the meane season serue his ambition For bishops are nothing else but messengers of Christ and proclaimers of his commandements ordained in euery citie like as in times past the emperors of Rome were woont to giue things in charge to the Proconsuls and Presidents as all those that are students of the law and antiquities of the Romans do affirme Therefore he that is dumbe either by nature or will that is he that kéepeth silence and doth not execute the office of a messenger herald and doth not preach the Gospell he is not only not woorthy of the authoritie but not so much as of the name of bishop or archbishop But bicause the popes in their decretals do in euery third line inculcate that song Bicause it was said to Peter Feede my sheepe and Vpon this rocke it is woorth the paines to set downe the true and naturall interpretation of those places For Augustine in his 124. tract vpon Iohn When saith he it was said to Peter I will giue thee the keies of the kingdome of heauen and whatsoeuer thou shalt bind vpon earth he ment the vniuersal church that is founded vpon the rocke From whence euen Peter tooke his name For the rocke was not called Petra of Peter but Peter of Petra or the rocke as Christ tooke not his name of Christians but Christians of Christ. For therefore the Lord saith Vpon this rocke will I build my Church bicause Peter had said Thou art Christ the sonne of the liuing God Therefore vpon this rocke saith he which thou hast confessed will I build my Church For Christ was the rocke vpon which foundation euen Peter himselfe was builded For no man can lay any other foundation than that which is alreadie laid which is Iesus Therefore the Church that is founded in Christ receiueth from him the keies of the kingdome of heauen in Peter that is power to bind and loose sinnes For the same which Christ is in the Church by propertie the same is Peter in the rocke by
a band-dog or Cerberus than this But as I haue alreadie said this boldnes of the pope against the king of Nauarr is not greatly to be woondered at séeing such was his vnbridled furie against the most mightie king of France Wherefore let vs heare rather other testimonies of like and the same pride for it is not for man to contend with satan in railing spéeches and it shall be sufficient to vse that curse of Michael the archangell The Lord Jude 1. 9. rebuke thee Therefore to returne to our purpose we must not passe ouer that testimonie of the same popish seruice which is reported touching the same Boniface who in the yéere 1300. when there was great concourse of people at Rome by reason of the Iubilie in the first solemne day the pope shewed himselfe to the people in his Pontificalibus the day following hauing on the attire of the emperor he commanded a naked sword to be borne before him crieng with a lowd voice I am the pope and emperor and I beare rule in earth and heauen And a few daies after hée proudly reiected Albertus created emperor by the electors of Germanie when he came to craue his confirmation denieng that the election had without his authoritie ought to be counted firme séeing he alone had the authoritie of both swords After some good space he confirmed him vpon condition that with al expedition he shuld make war against the French king whose kingdome he gaue him for a pray and reward of his victorie Which things are witnessed by Cuspianus in the life of Albertus in the chronicle of Vsperge and by the writers of the French chronicles But to what end do we prosecute these light and trifling things We haue before declared that the pope of Rome doth claime by the donation of Constantine the empire of al the west parts These be but bare words Wherefore let vs looke into the thing it selfe For we denie that there is any king in the west I meane of France Spaine Aragon Portugal Hungarie Bohemia England Scotland Denmarke Sueueland Ruscia Croatia Dalmatia whom the papacie of Rome will not haue to be vassall and feudatarie to it as if he had receiued his kingdome from him as a fée and benefit and ought for that cause to ow allegeance and to do homage to him It is much that we say and almost incredible to be spoken but the truth shall appéere by instruments that we wil bring to light and by testimonies that we will vse For we wil touch euery realme according to the order of the letters Of that of England AVgustine Steuchus the maister of the popes librarie doth witnes in his book of the donation of Constantine that in 2. pag. 138. that librarie of the popes there is extant a register of pope Alexander the 3. wherein is found an epistle to William king of England For as we vnderstand by that booke of Steuchus the maister of the librarie all the actes of euerie pope are written in seuerall registers to the which what credit we ought to giue the verie rule of the law doth show wherein it is said that a priuate writing must be beléeued but onely against the writer himselfe Therfore this was Alexander his epistle Your wisedome knoweth that the kingdome of Englande sithence the time that the name of Christ was there glorified hath bin vnder the hand and tuition of the chiefe of the Apostles For as you know full well the Englishmen were faithfull and in respect of godly deuotion and knowledge of religion they gaue a yeerely pension to the apostolike sea wherof some part was giuen to the bishop of Rome some part to the church of S. Marie which is called the schoole of the Englishmen to the vse of the brethren These things are cited out of Steuchus But I finde these testimonies in other places besides Steuchus Flauius Blondus in his 6. booke Decad. 2. Then saith he Iohn king of England fearing that he was not of sufficient force to deale with the French king fled to the mercy of Innocentius the third pope of Rome for making England and Ireland feudataries to the church of Rome by league he promised to pay for either Iland an hundred markes in gold yeerely Antonie of Florence saith * Iohn king of England of his own accord Hist. part 3. tit 19. §. quinto anno 1223. by the counsell of his princes offered and did freely grant to God and his most holie Apostles Peter Paul and to the holie church of Rome and to the lord Innocentius the third being pope all the kingdome of England and also of Ireland with all their rights and appurtenances and he hath done and sworne homage for the same kingdomes to the saide Innocentius the pope that he should hold them hereafter as a feudatarie of the said pope and his successours Whereof also Polidore Virgill maketh mention in his 15. booke By this instrument of the pope if as I said we may giue credence to a priuate writing the realme of England is feudatarie to the pope Go to let vs sée the rest Of the kingdome of Arragonia STeuchus in the selfe same booke * saith Pag. 193. Peter king of Arragonia in the third yeer of the L. Innocentius the third being pope came to Rome to the same Innocentius and he receiued from him solemnely an honorable knighthood and he offered willinglie to S. Peter and to the holie church of Rome his whole kingdome and there he had for his fee the same kingdome Also he appointed to pay a certaine summe of money for the kingdome of Sardinia Of the kingdome of Croatia and Dalmatia STeuchus in the same booke * in the register of Gregorie the seauenth we reade thus In the name of the lord of the holie Pag. 191. and indiuisible Trinitie in the yeere of the Lords incarnation one thousand seuenty sixe in the 14. indiction of the moneth of October I Demetrius which am also called Suinumir by the grace of God duke of Croatia and Dalmatia being made and constituted by thee L. Gebizus hauing the power of Pope Gregorie by the ambassage of the apostolike sea by the synodall and generall election of the whole cleargie and people in the Solantine church of S. Peter and being inuested and appointed king in the gouernment of the kingdome of the Croatians and Dalmatians by the banner sword scepter and crowne to thee I vowe and promise that I will vnchangeably fulfill all things which thy reuerend holines shall inioine me that I may keepe mine oth to the Apostolike sea in all things and that I may keepe irreuocably whatsoeuer as well the sea apostlike as the legates thereof haue or shall establish in this realme that I may execute iustice and defend the church also I appoint to pay to S. Peter yeerely in the resurrection of the Lord the tribute of two hundred Bizanties of al my consulships and primacies for the kingdome granted to me Furthermore seeing to
at length it may be said the apostolike mule and sir reuerence the apostolike pissepot and so foorth But to returne to our purpose that the difference betwéene an heretike and an apostolike man might more plainly be vnderstood Tertullian adioineth a most manifest example and very appertinent to that we haue in hand Paul saith he instructing Timothie doth amongst heretiks nip forbidders of marriage Why so Tertullian Surely bicause that inhibition is contrarie to the doctrine of the apostles who taught in plaine words that marriage is not onely comly and honorable for al sorts and orders of men but also for the most part necessarie Whereby it appéereth that the forbidding of matrimonie is not apostolike but hereticall bicause according to Tertullians opinion those are defined to be heretiks which bring in doctrine contrarie to the writings of the apostles And those are defined to be apostolike and sound and catholike which contenting themselues with the writings of the apostles do detest accurse togither with the apostle those that detract from or adde to the same Furthermore to this definition of heretiks agréeth that which S. Augustine deliuereth * He is an heretike saith he who In lib. de vtil creden for loue of gaine or principalitie doth either beget or follow new opinions Where he meaneth principalitie of faction and departing from the Church the captaine and prince wherof he professeth himselfe to be hauing as it were set vp his banner And with this selfe same mind Paul calleth Philetus and Hymeneus heretiks bicause they had not only erred from the faith but also subuerted the faith of others whom likewise in another place he calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is wanderers or straiers 1. Tim. 2. 2. Tim. 3. and such as lead others into errore also But moreouer Peter describing heretiks saith that they intrap the minds of inconstant and weake men Also in another place Amongst them saith he there shall be false teachers which shall secretly bring in heresies or deadly sects 2. Pet. 2. And as touching the forme of declaring heretiks Paul sheweth the same in these words An heretike after the first and second admonition 1. Tim. 3. auoid Vnto which forme that order doth also appertaine which Christ prescribed * that he be accused before the Church Mat. 18. and if he shew himselfe stubborne let him be counted as an heathen man and profane person And we sée that euen the schoole doctors are of this mind amongst these the maister of sentences * where he In 4. dist 18. c. 7. writeth thus that Excommunication ought to be put in practise when a man being according to canonicall discipline called the third time to amend a manifest fault and making no account to make satisfaction is cut off by the sentence of the church from the place of praier and from the partaking of the sacraments and from the fellowship of the faithfull that he may be ashamed and that he may repent being conuerted through shame of his wickednes that his soule may be saued Who if professing repentance he do repent he is admitted to the communion that was denied him and is reconciled to the Church By all which doth plainly appéere that there be thrée marks of an heretike whereby they are knowen and discerued from those that hold the truth if they bring in any thing into the Church that agréeth not with the rule of faith if they make a departure and if being solemnly admonished they do stubbornely persist But bicause this disputation doth for the most part appertain vnto the kings Senators which are lawiers it séemeth to be nothing vnappertinent to set downe another definition of heretiks out of the bookes of Iustinian For in the Nouel 115. § si quis where amongst the lawfull causes of disheriting children he reckoneth vp heresies he addeth these words interpreted by Iulian Antecessor But we call those men sound which communicate in the holie catholike church into which all the patriarks are gathered with one consent and concord and the fower holie Councels are preached the Nicene that of Constantinople the first of Ephesus and that of Chalcedon And we call those heretiks which do not communicate with the catholikes These things being thus set downe let vs now sée by what right our foresaid Princes are condemned by pope Sixtus the fift for heretiks for whether we follow the former or the latter definition the foresaid Princes do professe and declare so earnestly as they can and they call to witnes God and Angels and all men of all sorts and kinds finally heauen and earth that they do neither bring in into the Church any thing that is repugnant to the rule of faith and vsuall créede of Christians ne yet to those fower most ancient Councels but that they do with all their hart imbrace their doctrine and confession such as was cōceiued in the Nicene synod the synod of Constantinople of Ephesus and Chalcedon neither doe they depart euen an heares bredth as they say from the forme set downe by Athanasius Futhermore they professe that they neither haue made neither will make any departure frō those churches which haue continued in that rule of faith and forme of confessions such as be those churches of the most noble and mightie electors and princes of the confession of Augusta Last of all that they were neuer till this daie admonished reprehended by any church of this sort which hath perseuered in the doctrine of the apostles But and if being yoong men and terrified with the blood and infinite murders of the massacre of Paris and mooued with the sight and presence of a most mightie king and finally being hedged in with the swordes of manie armed soldiers they did and pronounced those things vnwillingly which they were commanded either to do or pronounce this must not be counted a solemne and lawful forme of ecclesiasticall admonition and such as Christ appointed and the Apostles and apostolike men haue kept especially séeing that shortly after when they had recouered their libertie they protested that they did all that they did vnwillingly and compelled with threatnings and did openlie craue pardon for that their infirmitie at the hands of God Christians in a reformed church before a great assemblie And on the contrarie they shew that the pope of Rome is condemned by the iudgement of the most part of Europe not only amongst heretiks but also as a chiefe heretike as the chiefe author and captaine of sedition First bicause he hath brought in into the church wicked fables and blasphemous touching the false miracles of munks and traditions most contrarie to those fower ancient councels such as we haue before set downe touching the feigned purgatorie the inuocation of the dead the worshipping of images the daily renuing of the sacrifice of Christ in the masse the idolatrous worshipping of the bread and chalice touching the forbidding of mariage touching the Dominicane munkes hid
of Christ is carried open What need was there to bring that out of Rome and to carrie it into another citie seeing there is no parish that is not full of this sort What need is there to send it away three fower sixe ten daies before the popes comming If the pope haue instituted that to this end that it may be brought to meet him to accompanie him and to set forth his entrance into the towne there is no towne so simple or poore where there are not such bodies to bee found If it must needs be brought out of Rome why doth not the pope himselfe bring it foorth or at least giue commandement that it be carried with him rather than send it before him amongst packe horses and his scullerie But if for obtaining of rain as they vse to do at Paris and in other places they carrie the image of any Saint or Saintesse from one church to another they vse to do it with great pompe and assemblie of men they haue torches banners crosses and other ornaments borne before them Nay for the most part those which carrie those images are naked and only clad in linnen or at least they go bare foote And the pope will not be ashamed to send that before him which he will haue men to beleeue to be the bodie of Christ with a little lanterne and shut vp in a pixe being laid vpon an horse and accompanied with the riff raff of his court Who wil think it to be a thing like to be true that he that professeth himselfe to be head of the church would commit so great an offence if he had verily beleeued that the bodie of Iesus Christ was corporally vnder that sacrament Thus writeth Monlucius Wherunto we may also adde that which is approoued by the authoritie of many popes and is openly receiued in the Romish church out of the booke of the Conformities of S. Francis As Frier Francis Fol. 72. was saieng masse he found a spider in the chalice which he would not cast out but drank hir with the bloud Afterward as he rubbed his thigh and scratched where he felt it itch the verie spider came out of his thigh without doing the Frier any harme Also One named Fol. 67. Bonelus would not beleeue that the consecrated host was the bodie of the Lord and he said that his asse would eate the hosts which when S. Anthonie heard he said masse and brought a consecrated host to the asse and shewed it hir Forthwith the asse kneeled downe and bowing downe hir head did worship it Which when Bonelus saw he became a catholike Doth it not séeme that the pope learned in the schoole of this asse that wherof we spake before that when the Eucharist is brought to him he vseth to becke and bow downe his head and so to salute it Of feigned religions THe third argument of the popes impietie remaineth For although we haue both a forme of Christian religion and also to worship God prescribed both by Christ and also by his apostles and though we haue the same deliuered vnto vs in the bookes of the new Testament and God doth accurse those so often which bring in feigned religions into the Church yet the papacie hath brought in new inuentions of religion so absurd and rediculous that in so great calamitie we must notwithstanding giue thankes to the immortall God that he hath suffered so great wickednes to befall the dull wits alone The inuentions of religions are these in a maner first the innumerable troupes of Munks as Augustinians Battuti Benedictines Bernardines Carmelites Capuchines Cartusians Caelestines Dominicans of ignorant Friers Franciscans Hieronymitans Maturines of which euerye order hath his particular forme of cowléd gownes distinct from the rest and of diuers colors euery one of them haue their proper and seuerall prescript forms to worship their Gods and as they say in plaine words their prescript forms of their religion their rites and ordinances far vnlike to the rest Yet there is such a multitude of them that in our Europe the number is thought to amount to fiue hundred thousand Which we may easily coniecture For Sabellicus hath left in writing * that the sect of Franciscans did Ennead 9. li. 6. so swarme throughout the whole world that there were of them fortie prouinces and that vnder euerie one there were sundry kéepers of the conuent Wardons they call them and thréescore thousand men So that the maister of the whole order which they call their generall hath oftentimes béen heard promise the pope at such time as he was to set out an army against the Turke of the familie of the Seraphicall Francis thirtie thousand men of war which coulde play their parts stoutly in the wars without any hinderance of the holie seruice Againe their inuentions of miracles and doctrines are so false that now the most of them are not onelie wearie but also ashamed of so great follie Neither would it séeme to be a thing like to be true in any mans iudgement at this time that the vanitie of mankind was so great in times past and that the darknes of religion was so great vnlesse there were proofes héerof extant more cléere than the sunne For no man in déed denieth that amongst the Romans and other profane nations there were most absurd inuentions of religions but sillie men liued then in cruell and darke clouds and as it were in a night when the moone shineth not that is without any moniments of holie scripture But when as the same bookes of scripture were extant where Christ gaue light to mankind as the sunne beame who would thinke that sathan and the pope could preuaile so much by their messengers that in so great light they should notwithstanding blind mens eies and as it were kéepe them fast bound with bands Go to then let vs also fet out of the moniments of the Franciscans and Dominicans some examples of this kind of forgerie For séeing this pope Sixtus came out of that crew and sinke we must sée what maner forme of religion he bringeth vs out of that schoole Therfore let be ranged in the first ranke that common oracle which we wil prooue out of the booke of the Conformities of Francis to be commonly receiued and approoued in the church of Rome that Francis sonne of Peter Bernardo was in a trance conioined with Christ and had as many stripes marks and was pricked by Christ in the selfsame places as Christ had when he hanged vpon the crosse and that for this cause he was called the Typicall Iesus that is as it were a type and figure of Christ crucified So that as the seale or print maketh a marke in the wax so Christ did imprint his wounds in the bodie of Francis like Iesus Christ is the image of the father so is Francis the image of Christ finally that Christ appéereth in the bodie of Francis as the image in the glasse Wherupon commeth that wicked
the true religion of Christ deliuered to the Church by Christs Apostles or a feigned fable of satan brought purposely into the Church by the popes that they might either vtterly extinguish the desire to read the sacred scriptures or at least that they might both be of like authoritie Surely we hope that no man doubteth but that the pope is already conuict most manifestly of false and forged religions and therefore if he excommunicate the king of Nauarre and Prince of Condie out of the communion of his Church which maintaineth these monsters he doth not exclude them out of the Church of Christ but out of the iakes of Dominicans or rather out of the synagog of satan Which thing that it may more plainly and firmely be confirmed we will cite out of the same Antoninus a like inuention of the popish church For in the chapter following he writeth thus Dominic saith he being one night earnest Pag. 190. in praier saw at the fathers right hand the sonne rise vp in his anger that he might slea all the sinners on the earth and destroy all that wrought wickednes And he stood in the aire being terrible to behold and he shaked three lances or iauelings against the world that was set vpon wickednes the first whereof shoulde pearce through the out stretched necks of the prowd another should let out the bowels of the couetous the third should bore through those that were giuen to the lusts of the flesh Whose wrath when no man could resist the mild virgin his mother met him and imbracing his feet besought him that he would spare those whom he had redeemed and that he would temper his iustice with mercie To whom hir sonne made answer Seest thou not saith he what iniuries are done to me Then said his mother Thou knowest saith she which knowest all things that this is the way by the which thou shalt bring them backe vnto thee I haue a faithfull seruant whom thou shalt send into the world that he may preach thy words to them and they will turne to thee the sauiour of all men Also I haue another seruant whom I will adioine to him to be his helper that he may worke likewise The sonne said Lo I am pacified and haue accepted thy face but shew mee whom thou wilt assigne vnto so great an office Then our Ladie his mother offered to Iesus Christ S. Dominic and the Lord said to his mother He will do that which thou hast said well and carefully Also she offered him S. Francis whom in like sort the Lord praised Then S. Dominic marking his fellow well in the vision whom before he knew not on the morow he reknowledged him by those things which he saw in the night and kissing him with holie kisses and imbracing him sincerely he said Thou art my fellow thou shalt run with me And a little after Dominic praied by night in the church and lo the hand of the Lord was suddenly vpon him and was rapt in spirit before God and he saw God sitting and his mother who sate at his right hand clothed in a cope of a saphire color And looking about him he saw reioicing in the sight of the most highest infinite multitudes of spiritual fathers out of euery nation that had begotten both sons and daughters to Christ of holie religions And when he saw none of his sonnes there blushing and being pricked at the hart he wept most bitterly Therfore being abashed with the glorie of Gods maiestie he stood a far off and durst not draw neare to the countenance of glorie and to the excellencie of the virgin But our Ladie beckened to him with hir hand that he should come to hir But he trembling and fearing presumed not to draw neare vntill in like sort the Lord of maiestie called him Then came the man being pricked and of an humble spirit and contrite with his teares and did most lowly and humbly throw downe himselfe at the feet of the son and his mother But the Lord of glorie the comforter of those that mourne said to him Arise Who when he was risen and stood before the Lord he asked him saieng Why weepest thou so bitterly Who said Bicause I see in the presence of thy glory men of al religions but of the sons of mine order alas for wo I see here none To whom the Lord said Wilt thou see thine order But he said That is my desire Lord. Then the sonne putting his hand vnder his mother the virgins cloke he said to him I haue committed thine order to my mother And when he continued in this godlie affection desiring to see his order the Lord said to him againe Wouldest thou so gadly see them He answered This do I earnestly desire And lo the mother of the Lord pleased hir sonne and opening wide hir golden cope wherwith she seemed to be couered and holding it open before hir mourning seruant Dominic and this was so large and huge a garment that it did sweetly contain the whole countrie of heauen by imbracing it Vnder this couering of securitie in this bosom of godlines that beholder of high things viewer of the secrets of the Lord Dominic saw an innumerable multitude of the friers of his order Then his mourning was turned into ioy and his sorrow into solace Thus writeth Antoninus Ridiculously blockishly and absurdly peraduenture some man will say Who denieth it But as we said before of Bernardo his trifles of what sort soeuer these be yet are they both approoued by the authoritie of the pope and also receiued by the church of Rome and therefore séeing religion is vndiuisible for as M. Tullius saith either take away religion quite or else preserue it wholie they must be counted in the place and number of oracles of al those which wil giue their name to the church of Rome a heauie decrée being added that he that shall thinke otherwise be counted an heretike schismatike forasmuch as by these inuentions allowed by the pope as well Dominic as Francis is registred in the number of the Saints of the church of Rome as the same author Antoninus doth witnes By which we Tit. 23. §. 17. fol. 197. vnderstand first for how manie for how iust causes most Christian kings princes and magistrates haue condemned the papacie for impietie and forged religion Secondlie what authoritie this execrable declaration ought to haue in the Parlement of France which was published by Sixtus the fift a frier lately vncowled in which the most excellent princes aforesaide were pronounced heretiks for none other cause saue onely bicause they thought that they ought not to make like account of such inuentions as of the holie Scripture For as they did oftentimes professe before and at this day they do professe so much as in them lieth before all sortes and orders of men yea they do openly denounce séeing the church of Rome hath religion mixed and confused with such inuentions and fables those things
signification by which signification is vnderstood Christ the rocke Peter the Church Thus saith Augustine which thing he repeateth in his book against Iud. paga And also in the tenth tract vpon Iohn and of the word of the Lord ser 20. Concerning which opinion Cyrillus saith He called the rocke nothing In dial de trinitate lib. 4. else but by agnomination the vnshaken and most firme faith of the disciple wherein the Church of Christ is grounded And this verie In epist. ad Eph. ca. 2. same thing doth Ambrose * In hom in Mat. 55. Chrysostom * in c. quodcunque 24. q. 1 and also the Canonists * confirm They alledge this same saieng of Augustine Bicause in the person of Peter the Church hirselfe receiued the keies Which thing is inculcate out of Hierom * in c. omnibus ead q. But Bernard inueighing bitterly against that arrogancie of the popes breaketh out at length into these words And in times past truly In epist. 230. you did rule as Lords ouer the Clergie contrarie to the Apostle Peter yea and ye ruled as lords ouer the faith of the whole world contrarie to his fellow Apostle Paule But now you haue added some new thing vsurping also ouer religion it selfe what remaineth but that you proceed to rule as lords euen ouer the holie Angels themselues And Gregorie surnamed the Great writeth thus to Mauritius Epist 30. li. 16. the emperour I say boldlie that whosoeuer he be that calleth himself the vniuersal priest or desireth to be so called doth in his pride go before Antichrist bicause in waxing proud he setteth himselfe before the rest The like wherof we may sée in many places in the Lib. 6. epi. 188. epi. 194. also lib. 7. epist 3. 74. 79. 80. same writer and vnto the said Mauritius And thus much concerning the former part of the Dilemma Now let vs sée touching the other that is the donation of Constantine Though séeing it may séem that we shall haue a fitter place to handle the same when we come to intreat of the crime of forgerie it be fitter for vs at this time in this one word to passe ouer al that disputation namely that all that instrument of the donation which the pope bringeth forth is false feigned and forged and that it came out of the same shop out of which we shewed before the volume of the Conformities of Francis came wherof bicause we shall in their place bring to light 25. most sure arguments we will now make an ende to this second crime Onelie in stéede of a conclusion we will propounde a question of this Franciscane frier of ours which will not easily be answered as I thinke Our Sixtus is pope and also a Franciscane inasmuch as he is pope he hath as we haue shewed before not onely chiefe dignitie vpon earth but also great in heauen purgatorie and hell inasmuch as he is a Franciscane no doubt according to his dutie towarde his patron he granteth that S. Francis deserueth dignitie aboue the Cherubins We say not amongst the Cherubins saith Antoninus of Florence but aboue the Cherubins and it is certaine according to the doctors that the Seraphins are aboue the Cherubins Thus writeth Antoninus Therfore the question is when this pope departing Lib. hist. 3. tit 23. ca. 1. this life shall be receiued by S. Francis whether he shall be placed aboue the Cherubins or the Seraphins For we haue shewed that the Dominicane friers onlie are placed vnder the mantle of the blessed virgin It causeth great doubtfulnes bicause as Augustine Steuchus writeth the pope is God as the Canonists dispute halfe a God But Francis as we saide before out of the testimonie of the deuill is nothing but a stout frier On the other side this our frier calleth Francis the Typical Iesus as if one should saie Another Iesus or one that is made like to the former Iesus If we should place Francis aboue the pope we should place him aboue his God or demie God which were most absurd If we should giue him a place below the pope neuerthelesse we should absurdlie make another Iesus subiect to the pope and peraduenture the Iesuites could not abide that for the high dignitie of their name What shall we saie then Bartolus was woont in hard questions to admonish his hearers to bethinke themselues We in the meane season without any preiudice of the truth will leaue to this pope that same place which Gregorie the Great giueth him which what maner one it is we shall set downe shortly after where we shall make mention of Lucifers comming to hell Of the crime of corrupt Religion HItherto haue we spoken briefely of the second crime of the papacie according to our method and order set downe It followeth that we intreat of the crime of corrupt religion For when as the pope tooke vpon him that chiefe lordship ouer Christian religion he then determined as it were by his own right to innouate new trim and transforme it at his pleasure Whereof this is the first testimonie The holie Scripture teacheth vs that there is one onely forme of religion and worshipping of God the same which is set downe in writing in the writings of the Prophets Apostles so that it is not lawfull to adde any thing thereto or to take any thing there fro no not for an Angell in heauen Therefore Christ saith In vaine do they worship me teaching doctrines which Iohn 14. 2. Tim. 3. Matth. 15. are the commandements of men And Ier. 7. Which I neuer commanded neither ascended they into mine hart Therefore Irenaeus bishop of Lyons an authour most ancient for he wrot about the yéere of Christ 198. After that saith he our Lord rose from the dead and the Apostles had the holie Ghost giuen them after that power came vpon them from aboue they were filled with all things and they had perfect knowledge of saluation Also Cha. 4. We must not seeke the truth at others seeing the Apostles haue most fully bestowed all things in the church which belong to the truth that euery one that will may take of the same drinke of life Also Athanasius in the beginning of his second booke against the Gentils The holie scripture saith he and inspired by God is alone abundantly sufficient to all instruction of the truth Thus saith he But the pope setteth downe on the contrarie that The discipline of the Church besides holie scripture so saith he in the Councell of Trent is contained in the traditions of the elders Triden concil session 4. cap. 1. which being deliuered as it were by hands came vnto vs also as being deliuered either by word of mouth by Christ or else by the holie Ghost Now let vs sée what maner traditions being deliuered to vs by our ancetors as it were from hand to hand are to be obserued And first of all let vs cite that The pope vseth vpon
and blood of Christ And in like number Ambrose in the booke of the sacraments acknowledgeth onely two baptisme and the Lords supper But the papacie addeth ouer and besides these fiue more Order Confirmation Vnction Trident. con sess 6. c. 14. sess 14. c. 1. seq Penance and Matrimonie The holie scripture teacheth vs that matrimonie is not onely comly and honorable for al men but also that it is in a maner necessarie to Heb. 13. 1. Cor. 7. auoid fornication * Therfore we read that Peter the apostle had a wife * where mention Mark 1. Matt. 8. is made of Peters wiues mother Moreouer Chrysostom * saith The Apostle Ad Tit. hom 1. stoppeth the mouth of heretiks which slander mariage shewing that it is not a detestable thing but so honorable that with it they may go vp into the holie throne euen of bishops To what end should I vse many words The pope himselfe saith * If any man shall teach In decret dist 28. a priest to despise his owne wife vnder colour of religion let him be accursed Also * Bicause it Dist. 31. is prouided that single life might not be fostered and that he should be sequestred from the communion of the faithful which doth separate himselfe from his wife bicause of ecclesiastical orders Also dist 3. c. si quis nuptias But the same pope doth in the Tridentine Councel so forbid his clerks and nunnes to marrie that he doth euen inforce them when they enter his holie orders to take an oth that they will liue in perpetual single life which Paul sheweth to be a sure 1. Tim. 4. Titus 3. marke of Antichrist The scripture teacheth that we must acknowledge that wée haue saluation and iustification by Iesus Christ from the alone mercie of God Ies 43. I I am he saith the Lord which blot out your iniquities Also Matt. 9. That you may know that the sonne of man hath power to forgiue sinnes vpon earth I say to the sicke of the palsie Arise take vp thy bed and go home But the pope saith thus in Bernardin Rosetus We can demerit eternall life with works Serm. 20. Therefore we ought to presume and hold for a certaintie that after this life we shall assuredly haue eternal life for the reward of good works Also in the Summarie de grat sanct Good works demerit three things namely eternall life increase of grace remission of punishment As if either the chastitie or holines of our flesh could be so great that we should not alwaies be accounted vnprofitable seruants or that we can do those works for our Lord and patron besides those that we of duty owe that we can merit any thing But let vs sée the rest The scripture teacheth that in the Lords supper as wel the bread as the wine must be giuen to those Mat. 26. Mark 14. 1. Cor. 11. that come thereto * But the pope will suffer the people to haue no more saue onely the bread and forbiddeth them the receiuing Concil Const. sess 13. of the cup and wine * Which inhibition we may so much the more wonder at De consecrat dist comperimus bicause the pope in his Decrées * hath left this in writing We find that certaine hauing taken onely a portion of the holie bodie do abstaine from the cup of the holie blood who vndoubtedly let them either receiue the whole sacraments or else let them be kept from the whole bicause there cannot be a diuision made of one and the same mysterie without great sacrilege The same scripture commandeth all to take eate and drinke But in poperie onely the priests take eate and drinke which notwithstanding is manifestly forbidden in the same decrée * in these words When De cons dist 2. c. peracta the consecration is ended let all communicate which will not want be put from the bounds of the Church for both the Apostles did thus decree and also the holie church of Rome holdeth this The same holie scripture doth appoint that in the Church and assemblie of the godly all things be vttered in the common language that the multitude may easily vnderstande what euery one saith and addeth a reason bicause if anie thing should be vttered in a strange and vnknowen toong the multitude could not giue their consent and answer Amen But in poperie not onely the priests but also the multitude and silly women which mumble vp certaine forms of praiers do say all in latin The scripture teacheth vs that Christ is the onely bishop and priest who did once sacrifice his bodie for mankind according to that * Christ was once 1. Tim. 2. offered that he might take away the sinnes of manie And We are sanctified by the offering vp of the bodie of Christ once made And againe Ephes 5. Heb. 9. 10. By one oblation hath he consecrated for euer those that are sanctified But the pope hath made infinite priests whom he hath commanded that so often as they say masse they should so often sacrifice the bodie of Christ both for the liuing and also for the dead Whervpon commeth that forme of Canon in the masse We pray that thou wilt accept and blesse these gifts these rewards these sacrifices which we offer vp to thee for thy Church Also vpon Easter day in the secrets of the masse Receiue the praiers of thy people with the oblations of the hosts Also out of the masse for the dead The sacrifices we offer vnto thee for the soules of thy seruants and handmaids Also O Lord we offer to thee sacrifices for the soule of thy seruant Also in the booke of the Conformities * As frier Fol. 65. Iohn was at masse and in the eleuation of the Lords bodie as he offered it for the soules of the dead to God the father he saw an infinite number of soules go out of purgatorie as a multitude of sparkles out of a firie fornace and fly to heauen for Christs merits who is daily offered in the most holy host for the quicke and the dead But let these things hitherto be spoken touching the corrupt polluted defiled and filthy religion of the popes only for examples sake For séeing this crime of the papacie hath in many and great books for the space of more than fiftie yéeres togither béen most plentifully declared and handled by the Diuines of Germanie Heluetia France and England and by others also it séemeth more commodious to come vnto the fourth crime of the papacie The crime of Sacrilege HItherto haue we spoken of the second crime of the papacie Hereafter order doth require that we intreate of sacrilege and of that wickednes which commonlie they all Simonie of Simon Magus For it is manifest that at Rome the pope kéepeth two simonie markes of those thinges which they call spirituall One is that wherein benefices are openly sold without any dissimulation and that is the most gainefull
of the life of Constantinus hath recorded that he spake in Latine in the Nicene synode And in the second booke he witnesseth that he turned into Gréek his epistles and decrées which were written in Latine so that som man may suspect that either he neuer wrote that instrument in Gréeke or if he wrote it both in Gréeke and Latine that surelie he did not vse that Beotian and foolish kind of phrase But now it séemeth that we haue spoken sufficiently of the falsehoode and wicked inuention of the popes touching the donation of Constantine so that al men may plainly sée that the whole papacie which rested onely vpon this foundation cannot stand any longer forasmuch as the foundation is taken away Another most ancient crime of Forgerie NOtwithstanding it séemeth to be a thing most fit to set downe som other examples of the popes forgeries and periuries and specially those wherby it may be vnderstood that the pope of Rome hath affected that tirannicall lordship not onely against the authoritie of the holie Scripture but also of the old primatiue church For after that ambition and desire to lord it had at that time possessed some bishops the Nicene synode was gathered in the yéere of Christ 325. wherin it was decréed that in euery prouince or diecese for these old fathers vsed both words some pastor excelling as we may thinke in age and doctrin should be chosen who should haue authoritie when néed was to call togither his fellowes in office and to make report to them of the affaires of the common churches This man was in those times somtimes called the Patriarch somtimes Metropolitane somtimes Archbishop indifferently yet so that neither the lesser bishops without this mans consent nor this man without their consent and authoritie did any great and weightie matter The words of the senate were these Let the ancient custome be of force which was Chap. 6. in Egypt Lybia and Pentapolis that the bishop of Alexandria haue authoritie ouer all these bicause euen the bishop of Rome obserueth this custome And likewise let the priuileges be kept both at Antioch and also in the rest of the prouinces And that is plaine that if any be made bishop without consent of the Metropolitane the great senate hath appointed that this man ought not to be bishop And Rufinus doth Lib. 10. eccle hist. thus interpret that decrée Let this custome be kept in Alexandria and in the city of Rome that both the bishop of Alexandria take care for Egypt and that the other be carefull for the churches lyeng about the citie Whereby we vnderstand that the Nicene synod did hedge in the bishoprike of Rome within the bounds of the churches of the suburbs so far off is it that either principalitie or authority was giuen him by Constantine the emperor ouer al churches of the whole world Let vs now heare what was decréed sixe and fiftie yéeres after in the first Synode of Constantinople touching the selfe same matter that is in the yéere of Christ 321. For in the second chapter it is thus written Let not the bishops which haue their seuerall diocese incroch vpon the churches that are without their bounds neither let them confound their churches but according to the canons let the bishop of Alexandria gouerne those things only that are in Egypt And let the bishops of the east gouern onely the east And let the church of Antioch retain her dignitie declared in the Nicene synod And let the bishops of the diocese or prouince of Asia gouern those things onely that are in Asia let those that are in Pontus gouerne those things onelie that are in Pontus And those of Thracia those things onely that are in Thracia And let not the bishops vnlesse they be called intrude themselues into another mans diocese or prouince either to giue voices or to any other ecclesiasticall functions And if the foresaid canon be obserued in diocese and prouinces it is plaine that euery prouinciall Synod shall gouerne all businesses of euerie prouince as is decreed by the Nicene Synod Moreouer Socrates * confirmeth Lib. hist. eccl 3 the same thing in these words Againe they confirmed the faith deliuered by the Nicene Synod and they appointed patriarks in the described prouinces that bishops being placed and set ouer a certaine diocese might not thrust themselues into other mens churches And anon after Notwithstanding reseruing the chiefe degree of honor and dignitie to the church of Antiochia which they gaue to Miletius who was then present And they decreed that so often as need should require the Synod of euerie prouince should determine the busines of euerie prouince Thus saith Socrates And we may sée the selfesame description of churches deliuered and set downe by the emperors Gratian Valentinian and Theodosian Let the bishop of Rome now In. l. 3. C. Theo. de fide cath go and boast that Constantine the emperor gaue him principality ouer al churches of the whole world and by name ouer the sea of Antiochia Hierusalem Alexandria and Constantinople For we haue prooued that this state and condition of the primitiue Church continued vntill the yéere of Christ CCCXXCI Moreouer in the fift chapter of the same Synod it is thus written Let the bishop of Constantinople haue the primacie of honor after the bishop of Rome bicause it is new Rome Which is also reported dist 22. cap. Constantinopolitanae Wher the canonist Gregorie the 13. hath of late noted that that canon was not receiued by the sea of Rome And no maruell séeing by that canon the papacie is manifestly conuict of forgerie Let vs also heare Iohn Chrysostom his iudgement touching this matter who florished about the yéere of Christ 300. and doth in plaine words attribute that primacy to the church of Antiochia in these words * Our citie Hom. 3. ad pop Antiochenum of Antiochia is of all other most deer to Christ and like as Peter did first preach Christ among al the apostles so among cities as I said before this hath first of all the name of Christians as a certaine woonderfull crown Also Hom. 16. And what is the dignitie of our citie It fell out that the disciples of Antiochia were first called Christians and no citie in the world hath this besides no not the citie of Romulus wherefore Antiochia may lift vp hir eies against all the whole world And this truly was as I haue said the condition of those times when the pope of Rome was most far from that tyraunie which afterward he had and vsed in the Church Now let vs consider what was obserued afterward For in the Synod of Ephesus which was kept fiftie yéeres after that is in the yéere of Christ 431. in the last chapter it is thus written It seemed good to the holie and vniuersall Synod keeping to euerie prouince the priuileges pure and sound which do long ago and from the beginning belong to the same according to the ancient custome
against it must be punished as an heretike for the popes vse these selfe same words in their buls * Wherefore this saith Lib. conformit fol. 234. col 3. he must be holden most firmely as true and he that holdeth the contrarie must be despised of all men as an heretike In like sort Anthonie of Florence writeth thus The church hath Hist. part 3. c. 1. §. 3. vndoubtedly approoued and declared that there be a solemne feast kept for this that the Lord Iesus who was crucified appeered to Francis as he praied and was transformed like to a Zeraphin that is hauing six wings and that he imprinted in his hands and side the signes of his passion wherein he felt great paine Let the most excellent and most wise Counsellers of the French king iudge now whether that be a true definition of an heretike that he that shall not beléeue those most filthie inuentions touching Dominic and Bernardo allowed by the authority of the church of Rome shal be counted and taken for an heretike and thrust from the felowship of the church If they do not thinke that that is an equall decrée of the papacie of Rome then let them remember that rule wherein it is taught that rash and light accusers are not onely condemned of false accusing and so noted with infamie but also they are condemned to abide like punishment which the other should haue suffered whom they accused * and therefore l. vlt. C. de accus that pope Sixtus the fift who hath falsly accused the king of Nauarre and prince of Condie of heresie ought flatly to be taken for a schismatike and heretike But let vs now a little more attentiuely consider to whom that wicked crime and name of heretiks doth properly belong Forsomuch as we can gather by the authoritie of holy scripture and of the ancient doctors of the Church he onely is to be counted an heretike which stubbornly holdeth and seditiously soweth doctrine that is contrarie to the rule of faith that is the Christian Créed notwithstanding he hath béen lawfully admonished and conuict For thus doth Augustine define him * Those saith De ciuita Dei 18. c. 51. he that in the Church of Christ do tast of any sicke or corrupt thing if being rebuked that they may sauour of that which is sound and right they resist stubbornly and they will not amend their pestiferous and deadly opinions but persist to defend them are made heretiks and going out adoores they are counted in the number of exercising enimies And now as touching the créede of Christians which Tertullian calleth the rule of faith there is this notable testimony of the same Tertullian extant in his booke of Prescriptions of heretiks It is the rule of faith saith he wherein it is beleeued that there is one only God note this periphrasis of the Christian créed and none other besides the creator of the world who hath brought foorth all things out of nothing by his word P. That that word was called his son that he appeered diuersly to the patriarks that he was alwaies heard of the prophets last of al that he was brought into the virgin Marie by the spirit and power of God his father that he was made flesh in hir womb and that Iesus Christ came out of hir being borne that thencefoorth he preached the new law and the new promise of the kingdome of heauen that he wrought miracles that being fastened to the crosse he rose againe the third day that being taken vp into the heauens he sitteth at the right hand of the father that he sent the power of the holy Ghost to be his vicegerent to gouerne the beleeuers that he shall come with glorie to take the saints into the fruit of eternal life and of the heauenly promises and to adiudge the profane to euerlasting fire both parts being raised againe with restoring of the flesh This rule instituted by Christ hath amongst vs no questions saue onely such as heresies cause and such as make heretiks Thus writeth Tertullian Whereby we vnderstand that those are by him defined to be heretiks which bring in into the Church a doctrine contrarie to the Christian créed which is consonant and agréeable to that commandement of the apostle Hee that bringeth you another Gospell than that which we haue brought let him be accursed Therefore Tertullian in another place of the same booke saith Whence came strangers and heretiks enimies to the apostles saue onely from diuersitie of doctrine which euerie one hath either broched or receiued of his owne head against the apostles Therefore we must make account that the corruption both of the scriptures and expositions is there where there is found diuersitie of doctrine Also in another place Let heretiks bring to light the beginnings of their churches let them turne ouer the order of their bishops so descending from the beginning by successions that first of all the same bishop had some one of the apostles or apostolike men Who notwithstanding continued with the apostles for his author and predecessor Tertullian doth in plaine words call those apostolike men neither doth he suffer any other to be called by this name saue onely those that haue agréed with the doctrine of the apostles and haue continued therein so that it may easily be vnderstood that apostolike men must not be estéemed by the sea and place but by succession and perpetuitie of doctrine Therefore he saith in another place The doctrine of heretiks being compared with the apostolik doctrin shall by the diuersitie and contrarietie thereof pronounce that it neither hath any apostle for the author thereof nor apostolike man for as the apostles had not taught things that were diuers among themselues so the apostolike men had not published things that were contrarie to the apostles saue onely those that fell away from the apostles and preached otherwise Lo how manifestly Tertullian sheweth that those ought properly to be called heretiks which bring in a doctrine contrarie to the Christians créed though they call themselues apostolike men forasmuch saith he as they be fallen away from the apostles and as he said a little before haue inuented of their owne head that is their owne wit and inuention somwhat besides holie scripture Furthermore we must marke that Tertullian doth not properly chiefly call those apostolike men which succéeded Peter but generally which succéeded any of al his fellow apostles and that not precisely that it ought to be referred to some certaine place and citie but iointly which succéeded the apostles in deliuering the doctrine of Christ by hand Whereby appéereth the impudencie of the popes who did not onely properly restraine the name of apostolike vnto the bishop of Rome but also they gaue the same to foolish things as the apostolike sea the apostolike legate the apostolike messenger the apostolike chancerie apostolike penance the apostolike notarie the apostolike treasurie the apostolike priuilege apostolike prouision the apostolike bul so that
vnder the garment of the virgin Marie touching more and greater miracles done by Dominic and Francis than either by Christ or his Apostles which are such wicked hainous and vngodlie blasphemies that the minds of al the godly do abhor the rehearsal therof Secondly bicause hauing taken to himselfe lordship and princely power ouer the whol church and vsing ministers and officers dukes and purpled cardinals to defend him and furnish him he professed himselfe to be the captaine and prince of a new faction and synagog Last of all bicause being about fower hundred whole yéers ago requested by the praiers of al Christian princes and admonished to admit some amendement and reformation he did prowdlie reiect their request and precepts Of which not to fet testimonies far surely the memorie of our fathers and grandfathers may be a witnes out of the councell of Constance Basil Florence and Trent in which last false and erronious doctrines were not only not taken away but also more and more confirmed so that no man can now doubt but that these thrée markes whereby we said a little before an heritike is discerned from one whose iudgement is sound do most euidently appéere in the pope of Rome Which things séeing they are so we thinke that it is now euident enough of what importance this accusation of pope Sixtus ought to be with the counsellers of the French king whereto the most part of Europe hath subscribed it selfe also we vnderstand of what authoritie this accusation by him made against the king of Nauarre and prince of Condie ought to be with them For to cut his throat as they saie with his owne sword lo in his owne decrées 24. distinct 1. it is euerie where in manie testimonies set downe that he that is fallen into heresie cannot depriue any man of his office or insnarle him in any sentence as in c. acasius If therefore a bishop saith he be fallen into an heresie alreadie condemned being condemned by an ancient excommunication he cannot condemn others For he that is excōmunicate cannot excommunicate others Which self-same thing is confirmed in that which followeth by this reason being added thereto For the power to binde or loose was giuen by the Lord to true not to false priests And in the chapter following Peters priuilege remaineth wheresoeuer sentence is giuen according to his equitie Hereto belongeth that which Iason writeth in his 145. councell requisitus num 3. vol. 2. That the pope cannot depose any man placed in dignitie without cause bicause the power granted to Peter to feed the sheepe of Christ is not extended to kill them c. in nouo 21. dist for Peters power continueth so long as he iudgeth truely and doth not erre with the keies * The self-same writeth d. c. manet c. Abba * Also Iason writeth more plain in in c. vlt. col pe vlt. de confi vtil vel inut in c. constitutus col 3. de relig dom in c. vlt. de postul praelat in c. de multa de praebend his 95. councell requisitus vol. 4. When as saith he the pope is guiltie of heresie seeing he may for this crime be deposed c. si papa 40. dist by this he ceaseth to be pope seeing he is without the catholike church according to the notes by Innocentius in c. ex parte de verb. sig in like sort when the pope shal be a notorious criminal person intangled in greeuous crimes so that he doth offend the church c. Also col 3. But the old glosse held more strōgly than the whole world alleageth in d. c. si papa that the pope may be accused for another fault as symonie or adulterie which is notorius and the pope being admonished cannot be reformed so that he offendeth the church of God seeing he is counted as an heretike and so the pope may be accused and punished not onely for the cause of heresie but also for anie other crime wherein the pope committeth excesse offending the church if it be notorious and the pope cannot be reformed bicause notable disobedience is counted heresie wherefore as the pope may be accused for heresie and condemned so likewise for any notorious crime wherein he is incorrigible Moreouer Felinus saith * The pope which is not canonicallie in c. Ego N. de iureiur elect is a deuill not hauing the keies of the kingdome of heauen but of hell The third Nullitie by reason of the want of iudiciall order LEt vs now come to the third cause of nullitie which we said to be the want of forme iudiciall order For as in times past the great orator saide what is more vnséemely than that iudgement should be giuen of his life and of all his goods who was neither commanded to be present nor yet cited nor accused We shewed before that this forme and order of ecclesiasticall iudgement was appointed by Christ and his Apostles in iudging heretikes first that they should be sometimes conuict of their error then if they would not obey not one but many and often admonitions of the church but would as saith Augustine stubburnely resist and perseuere in their error then they should be counted as enimies and profane persons Therefore admonitions are necessarie and a solemne and lawful hearing of the cause God was not ignorant what Adam and Eua had committed against his commandement or inhibition Yet he called both of them foorth and made as it were a question and hearing of the cause and then at length he gaue sentence against them after they were conuict The same God being a most seuere punisher of wickednes was not ignorant with how great and how vile wickednes the Sodomites and Gomorrheans had defiled themselues But yet notwithstanding that he might shew an example of equitie to mortall men that are iudges he tooke vpon him to heare the cause and he said that he would descend and know Which thing likewise the canonists haue in many words euery where deliuered in 1. q. 2. but specially in c. Deus omnipotens But moreouer the same scripture doth in another place testifie that the elders of the people of the Iewes who iudged matters at the foote of the mount Sinay gaue not sentence before they had heard both parties and vntill both parties had laied downe their matter Moreouer the Iewes though they did malitiously séeke to put Christ to death and to destroie him yet they kept the vsual order of iudgements so that they accused him before Caiphas the highest priest and a competent iudge and then they did bring him before the iudgement seat of the same high priest after they had caught him and also they did bring foorth witnesses for their accusation Therefore both sides laid downe their cause and the opinions of those that sat with the highest priest were asked and then at length iudiciall order being kept the condemnation was pronounced But what néed more testimonies When the woman was taken in adulterie as
by the processe made in the time of the same pope Gregorie our predecessor of blessed memorie by manie other documents most graue testimonies that Henrie sometimes king and Henrie of Condie aforesaid are guiltie of the notorious and inexcusable crime of heresie and that they are relapsed into heresie and also that they are guiltie of fauoring heretiks We being inforced to drawe the sword of vengeance against them according to the dutie of our office are verie loth to do it bicause we must for these offences turne it against this detestable and degenerate issue of the noble house of Borbon wherin there hath alwaies appeered sinceritie of sincere religion worship of vertue and obedience toward the apostolik sea Therfore being placed in this high seat and fulnes of power which the King of kings and Lord of lords himselfe hath giuen vs though vnwoorthie by the authoritie of almightie God and of Peter Paul his Apostles and by our owne authoritie and by the councell of our reuerend brethren the cardinals of the holie church of Rome we pronounce and declare that Henrie somtimes king and Henry of Condie aforesaid haue been and are heretiks relapsed into heresies and impenitent also captaines and fauorers and manifest publike and notorious defenders of heretiks and so to be guiltie of treason against the maiestie of God and to be such enimies of the true and sound Christian faith that they can defend themselues by no cunning shift or excuse and that therfore they haue damnably incurred the sentences censures and punishments contained in the holie canons and constitutions apostolike and in the lawes generall and particular and such as are due to relapsed and impenitent heretiks and specially that the same haue been and are depriued in law Henrie somtimes king namely of the pretensed kingdome of Nauarre and of the part thereof which hee hath as yet enioied and also of Bearne and the other Henrie of that of Condie and either of them and their posteritie of all and whatsoeuer other principalities dukedoms lordships cities places and fees and also of such goods as they haue taken to keepe promising to make them better than when they had them and moreouer of dignities honors functions and offices and princely pallaces and iurisdictions and rights which they hold de facto and wherto they haue had right by anie maner of means or do pretend right that they haue therfore made thēselues vnwoorthie therof and that they haue been are incompetent and vncapable to retaine them and heerafter to obtain any such And also that they are in law depriued vncapable disabled from succeeding in whatsoeuer dukedoms principalities lordships and kingdoms and specially in the kingdom of France wherein they haue committed so manie cruell and wicked crimes and in lordships annexed to the kingdome it selfe in iurisdictions and places and in the rest of the goods and things aforesaid and to get them by anie other meanes whatsoeuer like as also of our abundant power so much as is needfull we depriue them and their posteritie for euer to wit Henrie sometimes king of the kingdome of Nauarre and of that part therof and of Bearne and the other Henrie of that of Condie and either of them their posterity of al other principalities dukedoms lordships fees and of all other goodes and substance and also of the right of succeeding and getting and of all and singular the other premisses and also we make them and their posteritie vnable for euer for them and to succeed in anie principalities dukedomes lordships fees and kingdoms and by name in the kingdome of France and in all the foresaid things annexed therto supplieng all defects of right or fact if any have happened in the same And also that the nobles feudataries vassals subiects and people of the realmes dukedoms principalities other lordships aforesaid euen such as acknowledge none other superior and all the rest which haue by any maner of meanes sworne to them are absolued from all such oth and altogither from al perpetual dutie of lordship fidelitie and allegeance as we by the authoritie of these presents do absolue and deliuer them all as well generally as particularly and we command and forbid that all and euery of them that they presume not to obey them and their admonitions lawes and commandements those that shal do otherwise we insnarle in the sentence of excommunication by the verie same But as for our most welbeloued sonne in Christ Henrie the most christian king of France we exhort beseech and also admonish him by the bowels of the mercie of Iesus Christ that being mindfull of the most excellent faith and religion of the kings his auncetors which he hath receiued from them as an inheritance far better than the kingdom it selfe that being likewise mindfull of that oth which he solemnlie tooke at his coronation touching the extirpation of heretikes he imploie himselfe by his authoritie power vertue and courage altogither princely to execute this our so iust a sentence that in this likewise he may shew himselfe thankfull to almightie God and may performe due obedience to his mother the church Furthermore we command charge all our reuerend brethren the primates archbishops and bishops throughout the realme of France Nauarre Bearne and other places aforenamed in the vertue of holie obedience that so soone as the copies of these letters shall come to their hands they cause thē to be published to be brought to effect so much as in them lieth And we will that the same our present letters be set vp and published vpon the doore of the cathedrall church of the chiefe of the apostles and in the side of the fielde of Flora of the citie as the custome is And that there be like credite giuen both in place of iudgement elsewhere in all places to the copies thereof being printed and signed with the publike notories hand and sealed with the seale of the ecclesiasticall prelate or with the seale of that court which shuld be giuen to these presents if they were exhibited or shewed Therefore let it not be lawfull for any mā at al to infringe this writing of our pronountiation declaration priuation inhabilitation suppletion absolution liberation commandement inhibition innodation exhortation request admonition mandate and will or to contrarie the same with rash boldnes And if anie man presume to attempt this let him know that he shall incur the indignation of almightie God and of his blessed apostles Peter and Paul Giuen at Rome at S. Marks in the yeere of the incarnation of the Lord one thousand fiue hundred fowerscore and fiue the fift day before the Ides of September in the first yeere of our popedome A. de Alexijs Ego Sixtus cath Ecclesiae Episcopus Ego Io. Anto. Episc Tusc Card. Sancti Georgij Ego M. S. Car. ab Altaemps Ego Iu. Aua. Car. de Arag Ego P. Car. Sanctacruscius Ego Gulielm Car. Sirletus Ego Mic. Bo. Car. Alex. Ego Lud. Car. Madrutius Ego N. Card. Senonensis P. Card. Deza Ego Ant. Card. Carafa Io. Ant. Card. SS Quatuor Io. Ba. Card. S. Marcelli Aug. Car. de Verona Ego Vin. Car. Montis Regalis Ego M. Car. S. Stephani Scipio Car. Lancelotus Ego Fer. Car. de Medicis Phil. Vast. Card. Cam. Iul. Ant. Sanctorius Car. Seuerin P. Card. Caesius Ego Hier. Card. Rust. Ego Io. Hie. Car. Albanus Ego Vincē Car. Gonzaga Ego Fr. Car. Sfortia S. Nic Alex. Card. de Montealto In the yeer since the natiuitie of the Lord one thousand fiue hundred fowerscore and fiue the thirteenth indiction and in the 21. day of the moneth of September in the first yeere of the popedome of the most holy father in Christ and our lord L. Sixtus the fift by the prouidence of God pope these letters were written out set vp and published in the Cathedrall church of the chiefe of the apostles of the citie and in the side of the field of Flora by vs Hierom Lucius and Nicolas Talliet Cursitors to our most holie lord the pope Io. Andreas Panizza Mag. Curs Ioannes Caijanus Cur. Card. Camerariae Apostolicae Ibotus Ful. Faults escaped The first number signifieth the page the second the line Pag. 2. Lin. 2. clients 7. 2. the Clementines 9. 19. Pope Symmachus 17. 10. Church and 23. Lateran 38. 13. bring serious effects 39. 19. At Perouse 41. 27. Antonine 62. 14. the archbishop of Toledo was suspected of heresie by the Spanish inquisition 74. 17. when 92. 19. markets 98. 9. Pope Pius 100. 17. curses 112. 11. prouiso 127. 16. Cuspinianus 133. 4. feudall inuestitures ibid. 12. read Alexander the seruant of the seruants of God 137. 18. Trier and Mentz 138. 2. At Aquae in Arduenna ibid. 13. Aquisgranum 145. 22. but how woorthie a king 147. 1. counsell ibid. 8. Millaine 159. 3. in the territorte 164. 9. Furies 183. 14. by Theodore legate of the holie church of Rome 184. 23. Melchiades 186. 17. in Paris 191. 24. giue 193. 6. Not as Lords ouer