to obey the Popes prohibition of this Oath of allegiance Pag. 44. A boy vnder age hanged in Rome Pag. 46. A nephew of old Nauarre the Canonist by the Popes commandement hanged in hast Ibid. Card. Mendoza depriued of his Deanry of Toledo by force Pag. 47. A Gentleman of Card. Farnesius put to death by Pope Clement Pag. 8. 48. The opinion of some ouermuch deuoted to the obedience of the Pope Pag. 50. Obedience due to all superiors yet is their power contained within certaine limits Pag. 51. Ecclesiasticall and ciuill power both immediate from God both distinct and independant of each other Pag. 53. A superior yea the Pope in diuers cases may be disobeyed without sinne Pag. 57. The Breues of Paulus 5. prohibiting the Oath of allegiance may be not obeyed without sinne Pag. 59. Many euils ensue vpō obeying the Pope in this case of the Oath Pag. 60. A cōmandement vpon error of wrong information bindeth not Pag. 62. The Popes bare precept not alway sufficient to cause men to hazard their temporall states Ibid. Cases not doubtfull but manifest as is this of the Oath need no solution from the Pope Pag. 63. Subiects bound to obey all iust lawes of their temporall Princes Pag. 64. The law of the Oath of allegiance iust Pag. 65. The Kings Maiestie in setting forth this Oath hath not exceeded his limits Pag. 66. All lawfull Kings be they heathens or heretickes are to be obeyed by their subiects in temporals Pag. 68. That the Pope or Church do permit euill Princes to reigne a strange phrase Pag. 70. The place of S. Paul Omnis anima to be vnderstood principally of subiection to secular power Pag. 72. The material sword forbiddē to be vsed by Ecclesiasticall persons Pag. 74 Not without a mystery that Peter shold strike none but Malchus Pag. 78. The Apostles and their successors subiect to Emperours and Kings de iure Pag. 79. Gregory 7. the first that chalenged tēporal power to depose Princes Pag. 84 The doctrine and practise of deposing when it began according to Cardinall Bellarmine Pag. 85. Whether the Pope by his spirituall power wherein he is successor to Peter may depose Princes Pag. 87. 91. Excommunication what it is the nature and effects thereof Pag. 95. No denial of the Popes power of binding to say that Princes notwithstanding excōmunicatiō ought to be obeyed of their subiects Pag. 100. The Popes spirituall power of excommunicating Kings not denied as Cardinall Bellarmine in Tortus affirmeth Pag. 104. Whether I may renounce all pardons dispensations which shal be against this Oath of Alleg. without denying the Popes power Pag. 108. No deniall of the Popes power of absoluing to say that he cannot absolue me of this Oath Pag. 112. Whether the Pope may remit lawful oaths compelled by feare Pag. 114. How a matter onely of opinion may be truly sworne Pag. 116. The doctrine that teacheth That Princes excommunicated by the Pope may be deposed or murthered by their subiects may be abiured as impious and hereticall Pag. 119. To teach it lawfull to murther yea a tyrant is hereticall Pag. 123. The Oration of Sixtus 5. in the Consistorie of the murther of the King of France Pag. 128. The Pope as a temporall Prince may wage warre but not inuade any Kings dominions as he is Christs Vicar Pag. 149. Priests and reconciled persons as such onely no traitors by the intention of the Oath Pag. 150. How an Oath is to be interpreted Pag. 152. In what sort a man is to sweare before a lawfull magistrate Pag. 153. Not such as take but the refusers of the Oath giue cause of scādal Pag. 154. The Authors exhortation to Catholickes Pag. 156. Strange Reports or Newes from Rome Pag. 159. TO THE CATHOLICKES OF ENGLAND BEloued brethren in Christ Iesus Whereas the Kings most excellent Maiestie being the true lawful and right inheritour to the Crowne and Realme of England by the prouidence of almightie God entred and possessed the same with tranquillity and peace and the great applause of all his subiects as well Catholickes as Protestants or others of different sects and opinions his Highnesse as it were to requite their dutifull affection forthwith gaue great hope of a most happie and prosperous regiment and out of his bountie and clemencie extended many his most royall fauours indifferently vpon all till such time as some of the one sort to wit a few giddie headed desperate and disloyall Catholicks associated with certaine of the Societie prouoked his wrath and indignation against them yea and all the professors of the same religion for their fact Who was not moued as all men will confesse without iust cause for that they viz. Catholickes onely either concealed or most barbarously attempted in that hellish-like manner of gunpowder fire the memorie whereof must needs remaine for euer most grieuous to all true hearted Catholike subiects the cruell murther of so many worthie Commons and Noble personages in Parliament assembled yea of the most towardly and innocent yong Prince the Queene and King himselfe and then soone after also had followed vndoubtedly the desolation ruine and destruction of the whole realme of England Hereupon by the generall consent of all three estates and the Kings Maiestie it was thought necessarie an Oath of allegeance in such forme should be framed and enacted as Catholikes for whom chiefly it was made should haue no cause scrupulously to refuse to take the same and the Kings Highnesse with his whole estate might be better secured and freed from all feares and dangers imitating herein other Kings and Princes as occasions shall be offered them If euer the Kings of France or Spaine or other Princes whatsoeuer had cause to exact an Oath of fealtie of their subiects for safetie of their persons or state then certes no man that hath but common sense will denie but our King hath more then iust vpon so horrible and monstrous cause giuen as the like haply was neuer heard of from the beginning of the world Could any man haue thought it strange or held it crueltie if being in such wise and by such persons prouoked he had in his wrath and indignation rigorously proceeded against all others of the Romane religion as suspecting them to beare no better mind towards him though manie thousands doubtlesse no way consented nor were euer priuie to that horrible fact And if he had what ruine of Catholike families what hauocke of Christian bloud with the destruction of soules and other infinite miseries should we haue seene But the omnipotent God whose name be blessed for euer who hath the rule and gouernment of the hearts of Kings inclined his royall heart to mercie and compassion of his subiects knowing right well the faith and loyaltie of many of the same religion as his Maiestie most benignely expressed in his Proclamation and that he should haue punished the innocent with the nocent as well his friends as his foes Oh what follie were it for a
excommunication depose his subiects neither can the Pope as spirituall Prince ouer all And Victora plainly saith thus That a Bishop de iure diuino hath power to excommunicate his subiects ex officio Victor de excom nu 1◠and by ordinary and proper power And what the Pope can do throughout all the world a Bishop may also do in his Bishopricke a few things excepted as to create a Bishop Who disagreeth not with the Cardinall in this that a Bishop is a true Pastor in his particular Church as the Pope is in the Catholicke and vniuersall that he may as well excommunicate the subiects committed to his charge as the Pope may all Princes and people that are sheepe of Christs fold by the authoritie giuen to Peter in those word Pasce oues meat By which Christ indeed constituted him Pastor ouer his flocke marry a spirituall Pastor not a temporall giuing him all authoritie necessary for that office which was only spiritual without coniunction of any other By vertue then of this spirituall authoritie the principall part for gouernment in foro exteriori is excommunication being grauissima poenarum then which none is more grieuous no Bishop can depriue any priuate man whatsoeuer within his Diocesse of the least parcell of his lands or goods that being the office of the ciuill power how then can the chiefe Bishop depriue Kings and Princes of their crownes and dignities the nature of this censure being all one in both Excommunication is defined to be separatio à commumone Ecclesiae quoad fructum suffragia generalia Tho. in suppl q. 21. ar 1. in 4. dist 18. q. 2. c. Excommunication is a separation from the communiō of the Church as touching the fruite and generall suffrages The fruite of the Church cannot be vnderstood of the fruite of temporall goods because these are not taken away from excommunicate persons This S. Thomas plainly shewing that it is beyond the nature of this censure to worke any such effect as to take away temporall goods And in the same qu. ar 3. Sed quia excommunicatio est grauissma poenarum c. But becausce excommunication is the greatest of all punishments therefore excommunication ought not to be inflicted no not for a mortall sin vnlesse the offender be obstinate Tunc enim postquam monitus fuerit c. For then after he shall be admonished if he contemptuously disobey he is reputed stubburne and ought to be excommunicated by the Iudge now not hauing any more to do against him And the same Doctor disputing whether heretickes are to be tollerated saith That after the first and second admonition if yet he be found obstinate Tho. 2.2 q. 11 ar 3. the Church not hoping of his conuersion meaning no doubt such a one as hauing professed the Catholicke faith hath made shipwracke thereof and fallen to heresie prouideth for the health of others separating him from the Church by the sentence of excommunication and further leaueth him to secular iudgement to be put to death Whereby you see that in case yea of heresie the Church can proceed no further then to excommunication after she hath declared and condemned him for his crime Can. corripiantur 24. q. 3. To this agreeth Molanus writing of the condemnation of Iohn Husse and Hierome of Prage by the generall Councel of Constance Mola de fide haer ser l. 2. c. 2 l. 3. c. 4. who as he saith hauing excommunicated anathematized and condemned them for heretickes and hauing no more to do with them deliuered them ouer to Imperiall power by which they were burnt So that temporall punishment of heretickes whether it be by confiscation of goods and patrimonie or death belongeth and is proper to the secular power as the spirituall do to Ecclesiasticall persons Which we see manifest by practise of all Christian countries yea and out owne that no man is to be put to death nor lose his goods vpon excommunication but onely by execution of the Princes law And Cardinall Bellarmine himselfe will confesse Bellarm. in Barcl c. 23. that extra casum haeresit out of the case of heresie by vertue of the sentence of excommunication there followeth not depriuation of temporall dominion or of particular goods or kingdomes and princedomes though saith he by and by Kings and Princes may be for iust causes depriued by the Pope of their kingdome or princedome Variously and ambiguously insinuating that there are other iust causes besides heresie but listeth not or rather as may be supposed cannot set downe what they are for as yet neuer were any determinately made knowne more then such as shall be deemed worthy of depriuation ad arbitrium Pontificis But as farre as I can see his Grace must maintaine other causes as well as heresie otherwise how can the deposition of Henrie Frederick Otho and other Princes be defended to haue bene lawfull who were neuer condemned by the Church for heresie And if there be other causes current to depriue Princes of temporals then there is for priuate men surely the Christian princely state must needs be farre worse then the plebeian or then if they were Heathens or Publicans which were absurd when as God the giuer of all power for correction of men is not acceptor personarum but ministreth iustice equally or indifferently to all all both Princes and people being populus eius oues pascuae eius his people and the sheepe of his pasture If there be any as me thinketh I heare one say that he is not yet satisfied as touching this point but desireth to know the finall cause nature and effects of excommunication let him note wel what the most learned and graue Cardinall Tolet of famous memory and others write thereof Est autem excommunicatio Ecclesiastica censura Tolet. Lib. 1. instruc sacerd c. 4. nu 1. qua homo Christianus bonis fidelium communibus priuatur Excommunication is an Ecclesiasticall censure whereby a Christian man is depriued of the common goods of the faithfull Which goods he faith arc three 1. externall conuersation consisting in mutuall talke and societie 2. participation of sacraments 3. prayers and suffrages of the Church And these in his opinion are not so much the effects as the very nature and substance of excommunication The end whereof Lib. 1. c. 11. n. 1 Li. 1 c. 10. n. 14. without controuersie is the good and vtility of man that he may repent and conuert himselfe to good as he saith Cap. Medicinalis de sent excom in 6. Decret 2. par 24. q. 3. cap. 36 when as excommunication is medicinall not mortall instructing not plucking vp by the roote Which agreeth with the Epistle of Pope Vban set downe in the Canon law Liquido apparet aliud esse excommunicationem aliud eradicatiouem c. It euidently appeareth that excommunication is one thing eradication another For he that is excommunicated as the Apostle saith to this end is excommunicated that
taken without deniall of their faith neuer shewing them any particular point which it is for to say truth they cannot So then their bare word must be beleeued as an oracle or else in fine with a bat they will beate men downe The Popes commandement not hauing ought else to say which may conuince It may be admired they make no more conscience in such an important businesse as this is not hauing the Churches definition nor ancient Fathers approbations for their assertions After all some burst forth in most vncharitable railing slanderous backbitings against such priests as in conscience haue performed their dutie in taking it and persist in teaching the lawfulnesse thereof withdrawing friends and charitable almes from them counselling some and commanding others not to resort vnto them as I haue bene credibly told by some that haue themselues bene forbidden and much more such like dealings which shall not be here rehearsed Ignosce illis Deus quia nesciunt quid faciunt These ought not to be the proceedings neither of good subiects nor of discreete guides of mens soules or true disciples of Christ who are made knowne to all by a notorious cognisance commonly called loue or charity giuen by our Sauiour Christ In hoc cognoscent omnes quia discipuli mei estis Ioan. 13. si dilectioneÌ„ habueritis Adinuicem In this all men shal know that you are my disciples if you haue loue one to another Which badge were to be wished more visible then it is in some that pretend to be true followers of Christ Now to the authoritie of S. Paul may be answered that an hereticke so taken condemned and denounced by the Church is to be auoided in his heresie to be taken heed of that he be not seduced by him haeresis enim serpit vt cancer for heresie creepeth as a canker and in humane conuersation also when there is hope to reduce him thereby to a better mind Vt spiritus saluus sit But as no Catholike is by the lawes of this realme to be accompted a Recusant till he be conuicted so is none by the lawes of the Church to be reputed an hereticke to be auoided till he be by her admonished condemned and denounced for such which is neuer without pertinacie in heresie And what maketh this for them that say we denie the Popes authoritie God forbid that I by his grace a Catholicke priest should euer denie the Popes spirituall power to excommunicate any Prince or people that were once incorporated into the body mysticall of Christ by Baptisme but as I haue denied excommunication of her owne nature to extend to deposition and taking away of temporals so I may not grant that euery excommunicate person is to be abandoned of all and debarred of all humane society and conuersation Though humane communication esteemed one of the common goods is found also among the faithfull as to eate together to salute to talke negotiate and such like yet this sort of communication belongeth not to them properly as they are Christians and members of the Church but as they are citizens parts of the body politick And as they are such they are bound to adhere vnto the head of this body their Prince not to forsake but obey him in all iust ciuill causes notwithstanding any sentence of excommunicatioÌ„ as hath bene proued before out of Syluester Panormitan others which is not to deny the Popes power No if you reade Tortus and beleeue him I know you wil change your opinion for vpon those words That the Pope neither of himselfe nor by any authority of the Church or Sea of Rome hath any power or authority to depose the king c. or to discharge any of his subiects of their allegiance and obedience to his Maiestie c. He writeth thus Torâ—us par 3. Here it is manifestly seene that this Oath doth not containe onely ciuill obedience in things meerely temporall as the Authour of the Apologie our Soueraigne so oft hath repeated but it containeth also a denyall of the Popes power which is not a thing meerely temporall but a holy thing and giuen from aboue which no mortall man can take away or diminish It is strange that his Maiesties oft repetition of a truth nothing to be contained in the Oath or required but ciuil obedience seemeth irkesome to the Cardinal it being very necessary wheÌ„ men will not vnderstand but his Grace goeth not about to disproue it And who I pray you is a better interpreter of a law when doubts or difficulties arise then he that made the law If it containes a deniall of the Popes power his Grace should haue done well to haue proued it and shewed wherein Though the Cardinall for many respects ought of me somtime not vnknown vnto him highly to be reuerenced and his writings credited yet in this matter to me most cleare I must craue pardon if I differ from him in opinion and write otherwise not being able after study and diligent search of this matter to see it so manifest as his Grace wold make his reader beleeue It is most manifest the ancient Fathers neuer taught so viz. to be in the Popes power to depose Kings nor discharge subiects of their loyaltie and dutifull obedience the Church neuer yet defined it so can I then be so credulous to beleeue his bare word without better proofe His ipse dixit in this will not be sufficient The other florish to leade away a simple and inconsiderate reader forsooth that the Popes power is spirituall a holy thing from heauen c. is somewhat vainely and to no purpose inserted for no Catholicke denieth it and we that haue taken the Oath of allegiance are readie with Gods grace if need were to shed our bloud in defence therof and euerie point of Catholicke faith albeit we suffer disgraces and neuer receiued temporall benefite nor euer tooke oath vsque ad effusionem sanguinis inclusiuè so to do as the most illustrous and most reuerend purple Fathers are accustomed to take when in publicke consistory they receiue their hats The Cardinall in Tortus goeth on further to prooue by subsequent words in the Oath that the Popes spirituall power is denied Parag. 4. which were enough to terrifie Christian subiects if it were true The words are these Also I do sweare from my heart that notwithstanding any declaration or sentence of excommunication or depriuation made or granted or to be made or granted by the Pope or his successors or by any authoritie deriued or pretended to be deriued from him or his Sea against the said King his heires or successours or any absolution of the said subiects from their obedience I will beare faith and true allegiance to his Maiestie his heires and successors Here saith the Card. is openly denyed that the Pope hath power to excommunicate Kings though they be heretikes Note his proofe For how saith he can a Catholicke lawfully and iustly sweare that he will
disturbance of him or his people c. This they so vertuous and learned did with their Prince without resistance as knowing it to be their dutie so to do and his case to be farre different from that of our Soueraigne who was neuer excommunicated nor relapsed or indeede hereticke as I haue alreadie said and could more largely proue if need were yet they did not then nor euer will denie the Popes spirituall power to excommunicate And may not the King of great Brittaine require the like of his subiects both Clergie and people and they performe the same as well as the French without preiudicating the Apostolicall power When Monsignore Fontana Bishop of Ferrara knowing well the now Duke of Modina then vsurping the title and dominion of Ferrara to be excommunicated by name in most parts of Italie did notwithstanding of necessitie communicate with him as a subiect with his Prince and did refuse to publish it in his owne Church without the Dukes consent notwithstanding the Popes order and commandement vnto him Will any man say that this good Bishop denied the Popes spirituall power to excommunicate That were ridiculous or offended in disobedience No necessitie if nought else excused So enough of this matter There is another knot to be vntied which seemeth insoluble to wit that I do beleeue that neither the Pope nor any person whatsoeuer hath power to absolue me of this Oath or any part thereof c. And that I doe renounce all pardons dispensations to the contrary Is not this a plaine denying of the Popes spirituall authoritie Cardinall Bellarmine in Tortus plainly teacheth me Tortus §. 5. that he who a little before by swearing denieth the Popes power to bind the same doth now denie his power to loose For of those words of our Lord Quodcunque solueris super terram erit solutum in coelis all Catholicke men gather that power belongeth to the chiefe Bishop to absolue not onely from sins but also from punishments censures lawes vowes and oathes when it may be expedient to the glorie of God and health of soules This knot to him that vieweth it well will not be found to haue more difficultie to vnknit then the former of binding For as it is an vndoubted veritie that no Bishop no nor the Pope can by vertue of excommunication lesse by any temporall power out of his owne territories thrust any priuate Christian man out of his possessions who before had right thereto and bereaue him thereof as hath bene proued so it is as certaine that they can no more absolue a subiect of his dutie and naturall allegiance to his Prince and of his oath of fealtie made vnto him discharging him of all subiection and obedience then they can a wife of her dutie to her husband of childrens honoring their parents or seruants their maisters being warranted for the performance thereof by the law of God Honour thy father and thy mother c. against which no power in earth can dispence nor absolue them that is release them of such dutie At this word Absolue some silly soules yea and others that would be accounted wise are as it were scandalized beleeuing that taking the Oath they shall denie the Popes spirituall power of absoluing a sinner of his sinnes in foro conscientiae which euery Priest hauing iurisdiction may do little considering that they are not like to confesse their sinnes to him this yeare or euer in their life and out of confession his authoritie stretcheth not to remit or absolue one from deadly sinne These in a sort resemble some good creatures that I haue noted in Italie when they heare the Preacher in his sermon vtter this word Confiteor will by and by knocke their breasts thinking he is talking of confession when as the word signifieth sometime to giue thankes And like people of small vnderstanding beleeue that by renouncing all pardons and dispensations to the contrary they must denie the Popes power of granting indulgences or pardons as the practise is to beades graines crosses c. and of dispensing in any case whatsoeuer it being spirituall as cannot be denied Here I stand ambiguous Prou. 26. whether I should follow Salomons counsell or no Responde stulto iuxta stultitiam suam ne sibi sapiens esse videatur Answer a foole according to his folly lest he thinke himselfe wise It shall not be haply amisse for their more satisfaction to condescend somewhat vnto such letting them to vnderstand that to men of any iudgement it must needs be ridiculous who know it cannot nor ought so to be vnderstood but onely of pardoning and dispencing or releasing subiects of a lawfull Oath of fealtie and dutifull obedience to their Soueraigne This is not spirituall power which belongeth to the Church and therefore when such pardons and dispensations shall be offered by his Holines as is neuer like to be euery good subiect is bound to renounce them as being contrary to the ordinance of almightie God I aske these what they thinke whether the Pope or any power in earth can command absolue in this sence as we take it or dispence against the law of God and nature They must needs say as truth is he cannot and according to S. Thomas doctrine In his quaesunt de lege naturae 2.2 q. 88. ar 10. in praeceptis diuinis non potest per hominem dispensari In such things as are of the law of nature and in diuine precepts it cannot be dispensed withall by man Then I inferre and it is Barclaies argument not solued by Cardinall Bellarmine But subiection and obedience due to Princes and superiors is de iure naturali diuino this cannot be denied being euident in Scriptures Therefore neither the Pope nor any power in earth can command any thing absolue or dispense against it and consequently cannot command subiects not to performe obedience to their Prince or superior in that wherein he is superior if he should it is lawfull for them not to obey him not to accept of such a dispensation We grant with the Cardinall that it appertaineth to the Popes spirituall power to absoblue from sins also from paines and censures lawes vowes and oathes verumt amen non quidquid libet licet it is not meant in all lawes all vowes nor all oathes No man I thinke will say that he can absolue from the iust ciuill lawes of secular Princes for that were in alienam messem falcem mittere and to be a monarchicall superior in temporals which is not to be admitted but onely in his owne lawes and the Canons Decrees or positiue lawes of the Church wherein I confesse he hath plenitudinem potestatis as likewise Princes haue in the commonwealth and thereby may dispense in their owne lawes as S. Thomas teacheth 2.2 q. 6.7 ar 4. Princeps habet plenariam potestatem in republica 1.2 q. 96. a. 5. ad 3. Who according to the same in another place is said to be
perennes illi gratias agamus In quam sententiam cum dixisset Pontifex dimisit Consistorium cum benedictione LAVS DEO An Oration of Pope Sixtus the fift vpon the death of King Henry the third in Rome in the full assemblie of the Cardinals Considering oftentimes with my selfe and applying my whole vnderstanding vnto these things which now of late by a iust iudgement of God are come to passe I thinke I may with right vse the words of the Prophet Abacuck saying I haue wrought a worke in your daies which no man will beleeue when it shall be told him The French King is slaine by the hands of a Friar for vnto this it may fitly be compared although the Prophet spake of another thing namely of the incarnation of our Lord which exceedeth and surmounteth all other wonders and miracles whatsoeuer as also the Apostle S. Paul referreth the same words vnto the resurrection of Christ When the Prophet sayd a worke his mind was not to signifie by it some common or ordinarie thing but a rare notable matter and a deede worthy ro be remembred as that of the creation of the world The heauens are the works of thine hands And againe He rested the seauenth day of all the works which he had made When he saith I haue wrought with these wordes the holy Scripture is wont to expresse things not come to passe by casualtie fortune or accident but things befallen by the determined prouidence will and ordinance of God as our Sauiour sayd The works which I do ye shall do also and yet greater and many more such like wherewith the holy Scriptures are replenished And that he saith that it is done in times past herein he followeth the vse and order of the other Prophets who for the certainty of the euent are wont to prophesie of things to come as if they were past alreadie For the Philosophers say that things past are of necessitie things present of being and things to come onely of possibilitie For which certaintie the Prophet Isay long before prophesying of the death of Christ hath thus spoken He was led as a sheepe to the slaughter and like a dumbe lambe before his shearer so opened he not his mouth c. And this whereof we speake at this present and which is come to passe in these our dayes is a famous notable and an vncredible thing not done or atchieued without the particular prouidence and disposition of the Almightie A Friar hath kild a King not a painted one or drawne vpon a peece of paper or pictured vpon a wall but the King of France in the midst of his armie compassed and enuironed round about with his Guard and Souldiers which truely is such an act and done in such a manner that none will beleeue it when it shall be told them and perhaps our posterity and the age to come will account and esteeme it but a fable That the king is dead or else slaine it is easily to be beleeued but that he is kild and taken away in this sort is hardly to be credited euen as we presently agree vnto this that Christ is borne of a woman but if we adde vnto it of a woman virgin then following naturall reason we can no in wise assent vnto it Euen so we lightly beleeue that Christ died but that he is risen vp againe from death to life it falleth hard vnto mans vnderstanding and therefore not lightly digested That one is wakened againe out of a sleepe extasie or a sound because it is not against nature we naturally beleeue it but to be risen againe from death it seemeth so vncredible vnto the flesh that S. Paule disputing in Athens of this point was misliked greatly and accused to be a setter forth of new Gods so that many as S. Luke witnesseth did mock him and many for the strangenesse of the doctrine sayd We will heare thee againe of this thing Of such things therefore which befall not according to the lawes of nature and the ordinarie coursse thereof speaketh the Prophet That none shall beleeue it when it shall be told them But we giue credit vnto it by consideration of the omnipotencie of God and by submission of our vnderstanding vnder the obedience of faith and seruice which we owe vnto our Sauiour Christ And by these meanes this that was incredible by nature becometh credible by faith therfore we that beleeue not after the flesh that Christ is borne of a virgine yet when there is added vnto it that this was done supernaturally by operation of the holy Ghost then truly we agree vnto it and faithfully beleeue it So likewise when it is said that Christ is risē againe from the dead as we are flesh onely we beleeue it not but when it is affirmed that this was done by the power of the diuine nature which in him was then without any doubting we beleeue it In the same maner whē it shal be told vs that such a mighty King was kild by a poore simple and a weake Friar euen in the midst of his armie and enuironed with his Guard and Souldiers to our naturall reason and fleshly capacitie it will seeme vncredible yet cōsidering on the other side the great grieuous sinnes of this King and the speciall prouidence of the Almightie herein and by what accustomed wonderfull meanes he hath accomplished his most iust will and iudgment against him then most firmely we will beleeue it Therfore this great miraculous worke I may but onely ascribe it vnto the particular prouidence of God not as those that referre all things amisse vnto some ordinarie causes or vnto fortune or such like accidentarie euents but as those who more neere obseruing and looking in the course of the whole matter easily see that here in this befell many things which could in no wise haue bene brought to passe and dispatched without the speciall helpe of God And truely the state of Kings and kingdomes and all other such rare and weightie affaires should not be thought to be gouerned of God rashly and vnaduisedly In the holy Scripture some are of this kind and none of them can be referred vnto any other thing but vnto God the only author thereof yet there are none wherein the celestiall operation more appeareth then in this whereof we speake at this present We reade in the first booke of the Macchab. chap. 6. how Eleazar offered himselfe vnto a certaine death to kill the king that was an enemie and persecutor of the people and children of God For in the battell espying an Elephant more excellent then any of the other beasts whereupon it was like that the king was with a swift course casting himself in the midst of the troups of his enemies here and there making a way perforce came to the beast at last and went vnder her and thrust his sword in her belly and slue her who falling with the great weight of her body prest him to death
or forgiuenesse thereof I will that none should pray because it is not pardonable Or else in the same sence for that man who committeth such a sin vnto death I say not that any should pray for Whereof our Sauiour himself hath spoken in S. Matthew saying that he that sinneth against the holy Ghost shal not be pardoned neither in this world nor in the world to come Where he setteth down three sorts or kinds of sin to wit against the Father the Sonne and the holy Ghost and that the two first are lesse hainous and pardonable but that the third is altogether vnpardonable and not to be remitted All which difference proceedeth from the distinction of the attributes as the Diuines teach vs which seuerally are appropriated vnto euery seuerall person of the holy Trinitie And although as the essence of all the three persons is but one so also is their power wisedome and goodnesse as we haue learned in the symbole of Athanasius where he saith almightie is the Father almighty is the Sonne and almighty is the holy Ghost yet by attribution power is ascribed vnto the Father wisdome vnto the Sonne and loue vnto the holy Ghost whereof euery seuerall as they are tearmed attributes so are they so proper vnto euery seuerall person that they can not be attributed and referred vnto any other By the contraries of which attributes we come to discerne the distinction and greatnesse of sinne The contrary to power which is onely attributed vnto the Father is weaknesse and therefore that which we do amisse through infirmity of nature is said to be committed against the Father The opposite vnto wisdome is ignorance and blindnes through which when any man sinneth he is said to sinne against the Sonne therefore that which we commit through naturall infirmity and ignorance is more easier forgiuen vs. The third attribute which is the holy Ghostes is loue and hath for his contrary ingratitude and vnthankfulnesse a vice most detestable and odious which causeth men not to acknowledge the loue of God his benefites bestowed vpon them but to forget despise yea and to hate them Whereout briefly and finally proceedeth that they become altogether obstinate and impenitent And this way sinne is committed against God with greater danger and perill then if it were done through ignorance and weakenesse of the flesh and therefore it is tearmed a sinne against the holy Ghost And because such sinnes are seldome and difficultly pardoned and not without great abundance of grace in some sort they are said to be vnpardonable whereas altogether through vnrepentance onely they become simply vnpardonable For whatsoeuer is done amisse in this life although it be against the holy Ghost by repētance it may be wipt out and defaced before death but they that perseuere therein till death are excluded from all grace and mercy hereafter And therefore for such sinners and sins the Apostle hath forbidden to pray after their deceasse Now therfore because we vnderstand not without our great griefe that the said king is departed out of this world without repentance and impenitent in the companie to wit of heretickes for all his armie was made almost of none other but of such men and that by his last will he hath commended and committed his crowne and kingdome to the succession of Nauarre long since declared an hereticke and excommunicated as also in his extremitie and now readie to yeeld vp his ghost desired of him and such like as he was there standing by that they would reuenge his death vpon those whom he iudged to be the cause thereof For these and such like most manifest tokens of vnrepentance we haue decreed not to solemnize his death with funerals not that we would seeme to coniecture by these any thing concerning the secret iudgements of God against him or his mercies who could according vnto his good pleasure in the departing of his soul from the body conuert and turne his heart and deale with him mercifully but this we haue spoken being thereunto moued by these exteraall signes and tokens God grant therefore that all being admonished and warned by this feareful example of heauenly iustice may repent and amend and that it may further please him to continue and accomplish that which he hath mercifully begun in vs as we do put our trust in him to the end we may giue euerlasting thankes to him to haue deliuered his Church from such great and imminent dangers Whereof when his Holinesse had spoken he brake vp the Consistorie hauing giuen his blessing let them al depart Whether that the Pope in this his Oratiō applauded or approued the Friars murtnering his Prince I would rather the learned reader should be iudge thereof then my selfe his wisdome doubtlesse was too great to approue by any cleare and direct sentence so vile and detestable a fact Howbeit this I can witnesse that it was commonly spoken by many in Rome that had the Friar bene a Franciscan as he was a Dominican he might haply haue bene then declared a Saint And this is most certaine which my selfe liuing in the court of Rome saw that as it were to retaine a pious memory of such a deed the Friars picture was drawne on paper together with the Kings in one square or quadro in Italian and publikely sold without controlement to my knowledge which many admired to see Besides this likewise is true that M. William Reynolds then being in the Low countries to whō as to my speciall friend I sent a copie of the Oration esteemed it so did many others as an approuing of the Friars act For returning me an answer to my letter he gaue me heartie thankes for it saying that I could not haue gratified him with any thing more then by sending him the approbation of the Sea Apostolicke which came in very good season he being at that time writing his Rossaeus Peregrinus a booke of such a like subiect If any desire to know how I should light on a copie thereof when as it is most true that neither the Cardinall whose office it was to haue noted the Popes oration was not prouided of paper nor inke as he should haue bene had any such occasion of vsing it bene thought of before and therefore was not taken by any as Cardinall Bellarmine saith well let him vnderstand that the Oration and Consistory being ended and the Pope departed toward his chamber certaine Cardinals among which if my memory faile me not were Cardinall Gallo and my most honorable patron Cardinall Borromeo Archbishop of Millan who are yet liuing with a greedie desire flocked about Cardinall Alan there in the chamber intreating him that he would cal to remembrance and write what they had heard there spoken to the end they might after at more leisure reade and consider it better and that so worthy a speech of his Holinesse might not perish Cardinall Alan crauing pardon besought them not to impose on him a matter of such difficultie for