History of the Catholic Church from 600 to 1600
11. The Popes did endeavor to take liberty of marriage from the Clergy; and where they could prevail, adultery and murder of babes was multiplied, as is touched. In sundry Nations great opposition was made, for Arnulph Bishop of Metensis, was the father of Anchises, the father of Pipin: Britain would not receive this bondage. In Crete John a Priest had a wife, and therefore was reproved by Pope Vitalian. What may I speak of one Greek? The Greeks are, for the most part, married until this day. In the fourth Council at Toledo, Cap. 43. Marriage was approved, and Fornication prohibited. More of this hereafter.
12. Divers Nations then received the faith, the Gothi and Suevi in Spain, forsook Arianism by authority of their King Reccared. Ghent brake down the Altar of Mercurius, whom they had served; and began to serve the true God, by the preaching of Amand, a French-man, an. 613. who was exiled for reproving King Dagobert of luxury and venerie. Other Flandrians were converted by his Country man Aegidius, an. 649. The sound of the word had been through the world, but the Nations persevered not; and being instructed but in few persons, Paganism continued; and the Barbarians disturbing the Realms, did also disturb the estate of religion.
13. In that Century lived sundry Divines, although not equal to their forefathers; John Bishop of Alexandria, called the Almons, an. 610. who for his rare example of hospitality and bountifulness to the poor; is no less worthy to have place amongst good men, than he is followed of few. He was wont, at all occasions, to propound unto the people, questions out of the Scriptures; because multitude of heresies were then on foot, and he exhorted the people to propound their doubts unto him. If any did presumptuously move curious questions, he could cunningly turn to another more profitable. When any of the unlearned moved trivial doubts, he accepted them calmly; and commanded that thereafter such persons should not be admitted; to the end, others seeing such men checked, should be the more wary. In the days of Boniface the IV. John Bishop of Gerunden, a Spaniard, was instructed at Constantinople, in the languages and reading of Scriptures; thence he returning into his Country, did with dexterity, refute the heresy of Arius; and therefore was exiled to Barchinona: but after the death of the Arian King Lemungild, he returned, and wrote many books. Of the same country was Europius, Bishop of Valentia, worthy of remembrance for godliness of life, and sincerity of faith. Then also lived Ildefonsus, Bishop of Toledo, who (as another Augustine) is called the Hammer of Heretics. France did never want famous witnesses of the Gospel: at that time was the fore-named Arnulph, Bishop of Metensis; Projectus a Martyr in Aquitania, an. 610. Eustathius Abb. Luxovien, the Disciple of Columban, an. 624. Modoald Bishop of Trevers; Renald the successor of the above-named Amand; we have heard of Serenus, Bishop of Marsilia, where succeeded Projectus, who is said to have suffered martyrdom in agro Cameracen. an. 678. Eustasius a Preacher in Bavier, an. 640. Lambert Bishop of Tungri, was put to death, an. 658. because he rebuked Pipin for marrying another wife, the first being yet alive; Dodo the brother of the second wife, was the Executioner, and shortly thereafter died of vermin. Ulfranius Bishop of Senonen, hath been a diligent laborer in the Lord's harvest in Frisia, an. 660. Leodagarius Bishop of Augustodunen, suffered death at the command of Theorick, King of France, because he oft reproved him of tyranny. Victor Bishop of Carthage, an. 646. writing to Pope Theodore, retains the old Titles, saying, Unto the most blest and honorable Lord, his holy brother Theodore, Pope; the works of your most blessed brother-hood are acceptable unto God, &c. There he affirmeth, that all the Apostles were of equal authority and honor.
14. Isidorus Bishop of Hispala (called the latter) did write many books of the Christian faith, and the History from Adam until his own time, 624. he hath many errors, but in many things is sound. In his book de summo bono cap. 28. he saith, In the holy Scriptures, as on high mountains, both the learned find sublimities of knowledge, whereunto as Harts, they may lift up the steps of their contemplation; and the simple men, as less Wights, may find mean things for their capacity; to which, they may humbly have refuge; the holy Scripture seems unto the babes of understanding, to be base in words, in respect of the history; but it wadeth more deeply with the more learned, opening unto them the mysteries thereof; and it remains common to the learned and unlearned. Lib. 7. etymolog. cap. 9. Peter received his name from the Rock, which is Christ, on whom the Church is built; the Rock hath not the name from Peter; but Peter from the Rock: therefore the Lord saith, Thou art Peter, and upon this Rock, which thou hast confessed, will I build my Church; for the Rock was Christ, upon which Peter himself was built. Lib 8. cap. 5. he noteth it as a fault in the old Catharists, that they did glory in their merits; and that they denied forgiveness of sins to the penitent. Lib. 6. cap. 19. The Sacraments are baptism and chrism, the body and blood of Christ. Here he nameth but two, because the custom was then, to anoint them who were baptized. De offic. lib. 1. cap. 18. Bread, because it strengtheneth the body, is therefore called Christ's body : and Wine, because it worketh blood in the flesh, therefore it hath relation to Christ's blood: these two are sensible, but being sanctified by the Holy Spirit, are changed into the Sacrament of the Lord's body. The Papists now in our days, would gather out of these words Transubstantiation; but hereafter (God willing) it shall appear, that neither word, nor thing, was thought upon, in 500. years after that time: and Isidore saith, Transeunt in Sacramentum. And de doctrine. & fide art. 33. saith, That marriage is evil, or to be compared with fornication; and to believe that meat is evil, or the cause of evil unto the eaters, is not Christian; but properly Manichean or Encratitish.
15. Agrestin was Clark to King Theodorick, and then entered the Abbey Lexovien with all his Wealth; he became wearied of the superstitious rites, and left the Abbey. Then he went to Aquileia (which for that time was not under the yoke of the Romish Pope) and from thence he writ unto Abbas Bobiensis, against the rites of the Monks; and unto Eustasius, Abbot of Lexovien, exhorting him to leave those rites. Eustasius and his Convent, exclude him out of their society. He had his refuge to Apellin, Bishop of Genua, who with some others, drew King Lotharius to their side. For removing of this controversy, was assembled the 4. Council at Matiscon in Burgundy: there Agrestin accuseth Eustasius of many superstitious ceremonies, contrary to Canonical institution; for example, They did use to lick a Cockle marked with a cross; they use hallowings when they went in or out of a house; they multiplied prayers and collects in the Mass; they ridiculously cut off their hair, and abstained from the company of men. Eustasius replieth, The sign of the Cross, was able to put away the plague of the enemy; for it is written, The Lord will keep thy coming in, and thy going out, from henceforth and forever: as for prayers, Christ and his Apostles, have commanded to pray continually : the Bishops did condemn Agrestin. Hence we see, that many did not allow the rites creeping in, and the inventers of them were but private persons; and the abettors were pleased with the least shadow of reason. Catol. test. ver. lib. 7. ex vita Eustas. abb.
16. About that time the number of Patriarchs were augmented; unto the former five that were authorized at Nice and Ephesus, were numbered the Sees of Thessalonica, Ephesus, Trimatus, Creta, which are so named in the sixth general Council; and in the West Ravenna, Caralis, Aquileia, Gradus, Milan, Toledo, Canterbury, York, &c. The Bishops of all these places were named Patriarchs, great High-priests, Primats, Arch-priests, &c. They had under them some more, and some fewer Bishops, and the world was possessed with ambition. Among them all, two only were called Universal Bishops, with great emulation; to wit, Rome and Constantinople, for they and their followers did entitle them so; but neither of the two would give it unto his Competitour; Spalatens. de Rep. Christ. lib. 3. cap. 10. Sectio. 16.
17. When the Bishops of Rome were exalting themselves in the West, and the heresy of the Monothelites spreading in the East, and ambition waxing in both; the Empire of the Mohammedans began in Asia. The Ancients (as Epiphanius in Panar. cap. 1. and Jerome in Ezek. 25.) call them Sarazens; Soudas and some others, derive the name from Sarraca, a City in Arabia, where they lived; others derive it from the Hebrew word Sarac, which in Ier. 2. 23. is translated, Traversing; because they did live by robbery. They themselves deduce the name from Sarah, and called themselves the seed of the promise, and heirs of the world: they were people of Arabia, and first brought into a Monarchy by Muhammad. Writers do vary of what Parents he was; he was bold and public, and enriched by marriage; his Kingdom began, and after him was increased by dissension of Princes, as the particular Histories declare. The first occasion of their rising was, they had foughten with Heraclius, against the Persians, and after the peace they sought their arrears. One of the Emperors Treasurers said, We have it not to pay the Roman and Greek soldiers, and this kennel of dogs are most impudent. They were so wrathful at these words, that immediately they invade Syria, and took Damascus, Phoenicia and Mesopotamia; they exerced great cruelty against the Christians, and sought, by all means, to extinguish the very name: Heraclius fought divers times against them, and might have destroyed them; but he thought it enough to disperse them. Lest diversity of religion, might occasion sedition among them, Muhammad with advice of Sergius, a Monk (who was banished from Constantinople for Nestorianism;) and of John, an Arian Priest; and of Selas, a Jewish Astrologer; and Barras a Persian, patched a new religion amongst all these Sects, and pleasant to natural men; that so he might the more easily draw many unto him, and hold them together. The sum of his Alcoran (that is, the book of his religion) is, he continueth the doctrine of the forgiveness of sin in the blood of Christ; he denieth the two natures of Christ, and that his sufferings was a ransom for our sin; he despiseth the Mediation of Christ; he acknowledgeth Christ a Law-giver, but very silly and unmeet for government; he calleth himself the great Prophet sent from God, and sufficiently powerful (not by miracles, as Christ and Moses, but) by sword to hold men under obedience of his worship and doctrine; he retains some Precepts of the law; to wit, the general and natural principles; he holdeth Circumcision, to confirm his people in the promise made to Abraham, as belonging unto them; he permitteth to eat all sorts of flesh, except Swines flesh, and what is strangled; he teacheth to offer sacrifices, but for the most part votive; that is, in sickness or danger to vow a lamb or bullock, according to the diversity of the person's estate; neither should these sacrifices be burned as the Jews did; but when the beast is killed, the skin, head, feet and fourth part of the flesh is given to the Priest; another fourth part is given to the poor; a third quarter is sent to the neighbors; and the offerer keepeth the last quarter to himself and his companions. Bart. Georgieviz an Hungarain, de origin. Imper. Turcici. saith, They keep the Friday holy, for difference from Jews and Christians; they have prayers five times daily, 1. Before the Sun-rising. 2. At the Rising. 3. At Noon. 4. Before Sun-setting. 5. Two hours thereafter. Unto all who observe his religion, he promiseth victory and wealth in this life; and then pleasures, with all delights in meats, drink and venery in Paradise: in a word, he gathered all heresies into one; he damneth wine with Severus; he contemneth the Sacraments with the Messalians; he denieth the immortality of the soul without the body with the Ambians; he maintaineth the deliverance of the most wicked with Origen's; and the imaginary suffering of Christ with Basilides; he believeth not the Trinity with Saturninus; he permitteth polygamy, and divorcement, upon any occasion, with the Jews: he derideth the Gospel, because it compelleth not to obedience, and forbiddeth revenge; to which his religion directeth by all means. He saith, The Monarchy of the World is promised to his Nation, as descending from Sarah; and therefore all others are to be compelled to accept Mahumetism, or abide in perpetual bondage. He promiseth, That they who fight courageously in Battle, should be blessed, and their souls go straight with their bodies into Paradise; where they shall not be wearied with heat or cold, but clothed with fine Vestures; and have the company of women, and daintiest food, &c. By such promises he tieth Soldiers to their Captains, and maketh them to despise all dangers. He commandeth strictly Discipline in Wars, that none dare plunder without permission; or if any do, he is punished without mercy. He appointed ordinary attendants on such things as may fall amongst the Soldiers in their march, that none of them durst take an Apple, without the license of the owner, upon pain of death. The people, being bewitched with such fair inducements, did submit unto him as their Prince, Doctor, and Law-giver. He deceived some by words, and compelled others, with the sword, unto subjection. The Persians (as is touched) were easily brought to his obedience. When they prevailed over Christians, they dealt with them without mercy; in Jerusalem they shown more then beastly cruelty; in a Church of Cesarea, they massacred above 7000. Christians; they made Cyprus once without one Christian; about the year 700. they slue in Isuaria 150000. and kept 7000. captives. At that time Homar, their Prince, excused all this cruelty with pretext, that he did only pursue the worshippers of images; for about that time images were frequent in Christian Churches, and the Sarazens could not look on an image for religion. We may say then, Homar was the rod of God, correcting the idolatry and will worship of Christians; and the same images did give great advantage to this common enemy, by dissention of Christians, as followeth in the next Century. About the same time, arose two several Kingdoms of the Sarazens; the first in Asia, whereof the chief City was built by the ruins of Babylon, and was called Baldac, or Baldacut, an. 630. after two years Muhammad was poisoned by Albunar, one of his Disciples; to the end he might have experience of his Prophecies; for Muhammad had said, that within three days after his death, he would rise again : But when Albunar had waited 12. days, he found his body torn by dogs; and gathered his bones, or what was remaining, and buried them in a Pitcher at Macha in Persia. He delivered other Prophecies, but his followers have not as yet found the truth of them. Not many years after the erection of this Kingdom, the Egyptians were wearied of the Roman Empire, and sent for the Sarazens unto their aid, but it was to their greater woe. For the Sarazens made a prey of them, and erected another Kingdom in Afric, whose Seat was Alcair or Babylon in Egypt. In both Kingdoms the Supreme Governor, both in Policy and Religion, was called Calipha; and they ruled the Provinces by Presidents, whom they called Sultans or Soldans, who were also High-Priests.
CHAP. IV. Of BRITAIN.
1. THe Papishes do brag, that the Roman Church is the Mother of all Churches; and that all Countries whoever believed in Christ, were first converted to her faith; by such as were precisely sent, or at least had their authority from the Pope, who lived in the time in which they were converted. This (say they) is so openly set down, in the History of the first conversion of every Country; as no Protestant, were he never so impudent, can without blushing deny it. So speaketh Thomas Hill, a Doctor of Douay, in his 4. reason Of his Catholic Religion. If the like lies were not frequent amongst them, it may seem a wonder how men can be so impudent, if they but read the Acts of the Apostles, where we have a conversion of Nations, without the mention of a Church at Rome : And the like may be said, if they had read the Recognitions of Clemens, whom some call the first Bishop of Rome; and some call him the second, and some the third; all these Books are concerning the conversion of Nations; and yet in them, is little or nothing of a Church in Rome, till he came to the last book; and neither is there one word of sending Teachers from Rome into other Nations : so that many Nations were converted, before any Christian Church was at Rome. Other Nations can show, by whom the light of the Gospel came unto them. But for Britain (say they, it is clear, That Gregory the I. sent Augustine, who is called, The Apostle of the English. And was not the Christian faith in Britain before that time? Read the second Apology of Athanasius, and in the first page you shall find, that in Constantius time, some from Britain were at the great Council in Sardeis : and in the former chapter Sect. 8. we have heard the testimony of Jerome, That from Jerusalem and from Britain, the Gate of Heaven is equally patent; and in other places he mentioneth them: and 200. years before him, Tertullian against the Jews showeth, That the places of Britain, which were unaccessible unto the Romans, were subject unto Christ. And what places these were, Baronius in Annal. ad an. 186. Sect. 6. teacheth, That it is certain that the Romans did possess the South part of Britain; and Adrian caused a Wall to be made betwixt Cart-den and Dumbarton, to be a partition between them and the Scots: But (saith Baronius) the Britons, who did possess what was on the North-side of the Wall, did often pass over, and provoke the Romans unto Battle. In the time of Eleutherius, Bishop of Rome, Lucius King of South Britain, was a Christian; and Baronius cannot deny, but long before that, the Gospel of Christ had been brought into Britain; as (saith he) Testator Gilda sapiens. And at the same time Donald, King of Scotland, was a Christian: and in the days of Dioclesian, when the persecution was hot in the South part, many Christians took their refuge into the North part, where the King Crathilint received them; and for safety sent many of them into the Isle of Man, and there built a Church unto them, that they might serve God freely. It is true, the South part did change their Inhabitants; for division falling amongst them, the one party sent for the Saxons for their aid; and these were Heathens, and subdued all the country (except that which is now called South and North Wales) and that for their profaneness and contempt of Religion; as Gildas testifieth in a little book de excidio Britannico, which is in Bibliotheca Patr. de la Bigne tom. 5. About the year 600. Ethelbert had married Bertha (Gregory the I. lib. 9. Epist. 59. calleth her Aldiberga) a Christian, who brought with her Lethard, a Preacher, Beda hist. lib. 1. cap. 25. calleth him a Bishop; he preached in a Church at Canterbury, called Saint Martin's, that had been long time before. When Augustine was sent by Gregory, and came thither; he stayed in the Isle of Tenet, until he knew the King's will. Beda ibid. By means of Bertha license was granted, and he preached before the King. After his conversion, Augustine had intelligence of the Britons, and sent unto them, and craved a meeting with them: three of them came unto him; he did speak at first fairly, and desired them to join with him in conversion of the Heathens. They answered, We have our own Bishops, without their knowledge we may do nothing. Then by authority and procurement of the King, he inviteth them to a Synod, at a place (which from him, was called Austin-oke or Austin-gate) an. 602. Seven Bishops, and one Arch-Bishop prepared to go : On the way, they came to a certain Anchorite, and did ask his counsel, whether they should leave their traditions, as they heard that Augustine did require? He answered, If he be a man of God, follow him. They say, How may we know whether he be a man of God? He answered, The Lord saith, Take my yoke upon you, and learn of me, that I am humble, and meek, and lowly in heart; therefore if the man be meek, and humble in heart; it is credible, that he beareth the yoke of Christ, and offereth it to be born of others; but if he be proud, it is certain, that he is not of God, nor should we hear his words. They ask again, how they should know whether he was proud, or not? He answered, Procure you, that he, and his company, be in the place of the Synod before you; and if, when ye approach, he ariseth unto you, then ye may know, he is a servant of Christ, and hear him obediently : But if he despise you, and will not arise at your coming, who are more in number, let him be despised of you. And as this Anchorite did advise, so did they; for when they came into the place, Augustine was there, and did sit in his chair, but did not move from his place. When they saw it so, they did think of his pride; and were resolved to resist whatsoever he should propose. The sum of his Oration is, In the name of Gregory, Bishop of Rome, he chargeth them, that they should preach the Word of God unto the Saxons; that they should acknowledge him as their Arch-Bishop; keep Easter, and administer Baptism, according to the custom of the Roman Church; and although in other things, ye do contrary unto our custom (said he) yet if ye will obey in these three things, we will willingly bear with other things. The Britons answer, We will do none of those things which thou requirest; nor will we acknowledge thee for our Arch-Bishop. Beda hist. lib. 2. cap. 2. Especially Dinoth, an Abbot, said, They were not obliged to preach unto their enemies, seeing the Saxons had spoiled them of their lands; and did still continue to prey upon them. For the celebration of Easter, and administration of Baptism, they defend themselves by the authority of the Eastern Church, and their own continual practice by Joseph of Arimathea; which they do judge of no less authority, then that of the Roman Church was, which Augustine did barely object. Beda. loc. cit. If we confer the proposition of the one, and the answer of the other, we may see the points of difference were many; whereof four are expressed, and the rest are couched, in generality; of the particulars let the Reader judge; but the greatest was the matter of subjection. So before that time, they knew of no such thing, as the subjection of their Church unto the Roman Church. Then did he menace them, that if they would not submit, they should feel the force of enemies : Beda expoundeth this, as proceeding from the spirit of prophecy : But the Author of Catal. test. ver. lib. 6. showeth (from Galfrid a Cardinal, who about the year 1150. did write Histor. Britain.) when Edelbert King of Kent, saw that the Britons refused subjection unto Augustine, and disdained to preach unto them, he took it very ill; and did stir up Edilfrid King of Northumberland, and the other little Kings of the Saxons, to raise an Army, and to cut off Dinoth and those Presbyters who had despised them. They followed his counsel, and when they had levied a great Army, they entered into the Province of the Britons; came unto Leicester, where Bremael, Mayor of the City, was waiting on them: innumerable Monks and Eremites did come to that City from sundry Provinces of the Britons; namely from the City Bangor, that they might pray for the safety of their own people: There Edelfrid fought with Bremael, who had the least number, yet made great havoc on the enemy, but at last fled. Then Edelfrid entered the City, and knowing for what end they were gathered there, he commandeth to put them to the edge of the sword; so on that day 1200. of them were honored with martyrdom (saith he) and obtained place in the Kingdom of Heaven. When that Saxon Tyrant was going against Bangor, his madness being made known, he was rencountred by these Dukes of the Britons, Blederic of Cornubia, Margadud of Demeti, and Caduan of Venedoti; in the fight they wound him, and cause him to take the flight; and of his Army they slue 10066. and on the Britons side Blederic was slain, who was Commander in chief. B. Parker in Antiquit. Britain. cap. 18. showeth out of Aman. Xierxen, a Prier Minorite, that this War was raised for their disobedience to Augustine; and the Saxons, who were converted, would have them to obey him. And hence it is gathered to be false, which some allege, that Augustine was dead before the War. See Morton in his Protestants Appeal, lib. 1. cap. 4. & 9. It remains to inquire what other things were those, among the Britons, contrary to Rome, and which of the two were erroneous. We can find the particulars expressed nowhere; but of the general, the Romish Authors of the Catholic Apology (as they call it) give us sufficient proof; for in their Text they say, It is undoubted that our neighbors, the Britons of Wales, received the faith, by the Preaching of the Apostles, and held that faith at Augustine's coming; not being (in the mean time) altered or corrupted by the Roman Church. And in the margin they have added out of sundry Authors, affirming (say they) truly, that the Britons were converted by Joseph of Arimathea; whereof his Sepulcher yet in Glassenbury, and his Epitaph affixed thereunto, and sundry ancient monuments of that Monastery, are a sufficient proof, neither should we doubt thereof; and that the Britons, after the receiving of the faith, never forsook it for any manner of false preaching of others, nor for torments; and that this Land did never receive the doctrine and ceremonies of the Latin Church, before the coming of the Saxons; and when Augustine came hither, they were not subject to the Romish yoke; neither would acknowledge Augustine to be their Apostle. So far they. Baronius specifieth the year 35. to have been the year of the conversion of the Britons; ex M. Sc. Histor. Angl. in the Vatican Bibliotheke; and Gildas loc. cit. saith, in the days of Tiberius Caesar. Hence it is clear, 1. That the Roman Church was not their Mother-Church. 2. By the sentence of these Romish Apologists, the Britons were not corrupted in the faith, nor subjected to the Bishop of Rome. And therefore seeing Augustine said that they were contrary to Rome in many things; it must follow, that the Romans were corrupt in many things; and especially, that they did not acknowledge the Bishop of Rome for their Patriarch. These Apologists say also (and it is likely, others do use the same deceit also) that in the end of that Synod, the Britain Bishops confessed, that it was the right way of justice and righteousness which Augustine taught. But it is clear from Beda, that the Britons did oppose all that he spoke; and they who said so, were at the first meeting, when Augustine had not discovered himself. Likewise out of the Interrogatories that Augustine sent unto Gregory the I. and are, with the answers, in the end of Gregory's works; it is easy to be seen, that the first Arch-Bishop of Canterbury, was no learned Clark, but very superstitious; and especially, in the eighth answer, that he was ambitious, in that he did aim to have the Bishop of France subject unto him. After the death of Augustine, Laurence (who did come from Rome with him) took his charge; he did invite the Scots, dwelling in the same Island, unto a Synod, and thought to have found them (meliores, saith Beda lib. 2. cap. 4.) readier to his mind than the Britons were; but he found no less opposition by them, for the Scots differed nothing from the Britons; Dagan and Columban did refuse all communion with him, and would not lodge in the same Inn where any Romish Bishop was. If we compare all these premises, we may see the cause why our Writers have spoken so diversely of Augustine; some calling the English conversion, a perversion and i • ebriation; and others terming it a gracious conversion; to wit, when they consider, how Pagans, by the light of the Gospel, were brought unto the faith, though tainted with some errors; they do, with the Angels of Heaven, rejoice in remembrance of that English happiness; but when they consider, that the old Professors of the ancient faith, were by the importunity and ambition of Augustine and his successors, inthralled in multitude of new inventions, and in an unjust subjection; yea and that so many were martyred by means (at least by suggestion) of Augustine, justly have they termed this work of Augustine, a perversion of the faith; so giving this twofold censure in the spirit of discretion, and not of contradiction; even as Christ knew and approved the works of Ephesus, but he had some things against her.
2. The difference in observing Easter was thus: The Romans in remembrance of Christ's resurrection, did observe the first Sunday, after the full Moon of March; and the Eastern Church, as also the Britons kept the fourteenth day of the Moon, on whatever day of the week it fell. For this matter was no small debate between the Greek and Latin Churches long before; as also in Britain about the year 657. betwixt Finnan a Scot, and Bishop of Lindsfarn; and Ronan another Scot, and coming lately from Rome : Finnan was so reverenced by the Romish faction, that nothing was altered in his days; and he writ a book Proveteri Paschatos ritu, Beda hist. lib. 3. cap. 25. This jar was renewed about the year 670. by Wilfrid, Bishop of York, who had been at Rome. Colman a Scot, and Successor of Finnan; and Cedda (who afterwards was Bishop of York) defend the old custom; alleging (as is before) that this Island had received their rites from Asia, and had kept them, from the beginning of their conversion, until this time. Wilfrid, and Agilbert a Bishop, and Agatho a Priest, and James a Deacon, said, Rome should be preferred above Asia; because the bones of Peter were at Rome: Colman answereth, that Anatolius, and Eusebius Pamphili, do evidently declare what were the rites of Asia, and the same were received from John the Evangelist; and were followed by Columba, whom they could not deny to have been a good and devote man. Wilfrid replieth, The authority of Peter is greater; for Christ said to him, Thou art Peter—and to thee will I give the keys of the Kingdom of Heaven. Then another question was propounded, concerning the shaving of the Clergy men's heads, which the Scots did refuse: But Beda hath not recorded the dispute. In the end, King Oswin said, Seeing these rites were received by Saint Peter, and now he is Porter of Heaven, I will follow him, lest he thrust me back when I come thither. Beda loc. cit. When Colman saw that the authority of a rude Prince did oversway, he would stay no longer; but excluded his Bishopric with Eata Abbot of Meilrose; and thereafter he carried a Convent of Monks into one of the Isles Hebrides, where they lived by the works of their hands, Beda ibid. cap. 26. Wilfrid after that contest, was accused of pride and misdemeanors; but refused to answer, and fled. Then Theodore, Arch-Bishop of Canterbury, set another in his place: thus the controversy for Easter, was ended in England. And to end it altogether, after other contests about the year 716. Ecbert or Berect (as some call him) an English man, did so prevail amongst the Scots, that Easter was kept in the Isle Hu, after the Romish manner the 24. of April, but he died suddenly. The suddainness of his death, Beda lib. 5. cap. 23. calleth a confirmation of his doctrine. He might as well have said, The Lord did approve the fact of Lot's wife.
3. About the year 600. Brude King of Peichts (though a Christian) had conjunct Wars with Ethelfrid King of Northumberland, against Aidan King of Scots, and Malgo a Duke of the Britons. The Scots did prevail with great loss. The report is (saith Buchan. hist. Scot. lib. 5.) that Columba (Boetius calleth him Colm) Abbot of the Monastery in Colmkill or Jonah, did assure his fellows of the victory the same hour of the fight. After some years Ethelfrid renewing his forces, came against the Scots : Aidan waited for the Britons in vain, and was put to flight with great slaughter on both sides. After that fight Columba died for grief; and Aidan was so commoved for the unlucky success, and for the want of good Columba; and for fear of the apparent danger of Christians from that cruel Pagan, that within few weeks he died. Not long after Ethelfrid was killed by the Britons, as is said before. Edwin succeedeth him, and thereafter was settled in the general government of the Saxons. Then the friends of Ethelfrid (amongst whom were his seven sons and one daughter) fearing cruelty, fled into Scotland. King Eugenius the 4. son of Aidan, not regarding the hostility of their fathers, accepted them, and caused them to be instructed in the Christian faith. Edwin was slain in Battle an. 633. by Penda King of Mercia, and Kedwalla King of the Britons; there was never a more cruel Battle in this Island; for Penda pursued the new converted Christians, and Kedwalla would destroy the Saxons; wherefore their rage did spare neither age nor sex, Buchan. hist. Then Northumberland was divided into two Kingdoms, Osrich cousin german of King Edwin, was King of Deira; and Eanfrid, or Andefrid, the eldest son of Ethelfrid, was King of Bervici or North part; they were both Christians, the one instructed by Paulin, Bishop of York; and the other in Scotland, but they both made apostasy, in the first year, and were slain by Kedwalla. Beda hist. lib. 3. cap. 1. Oswald the second son of Ethelfrid, succeeded unto them, and overthrew Kedwalla. Oswald did hold nothing so dear, as to promote the Christian religion; and sent unto Donal the 4. King of Scots, for Preachers, when Segenius was Abbot of Colmkill; because the Scots language was not understood by his Saxons: Oswald would often expound sentences or passages of their Sermons; for in the time of his exile he had learned that language. Amongst these Preachers, the worthiest was Aidan, the first Bishop of Lindsfarn; he had no care of earthly things: what was given him by the King, or Potent men, he was wont to part it amongst the poor at the first occasion. He ceased not to go from town to town, and from house to house; not on horse, but on foot, always catechizing whether he met with rich or poor; if they were Pagans, he taught them; if they were Christians, he confirmed them in the faith; and exhorted unto the works of piety and charity; especially, to read the Scriptures diligently : he died an. 651. Beda lib. 3. cap. 4 & 5. From Northumberland the Word of God was spread among many others of the Saxon Kingdoms. Pope Honorius sent Byrinus unto the West Saxons. Ibid. cap. 7. Last of all Sussex, or the South Saxons, and the Isle of Wight were converted. Fox in Act. & moni. Sigebert King of Essex, had learned the Christian faith in France; and opened the first School in Cambridge, an. 636. Paul. Iovius in Angl. reg. Chron. He was persuaded by his Monks to enter into a Cloister; as if it had been a shame or sin, to reign with David; his end was lamentable, for when he had given over his Kingdom to his cousin Egrik; the fore-named Penda entered his Kingdom with an army; his Subjects forced him to go into the fields, where both he and Egrik were slain, an. 652. His son Penda was baptized by Finnan, and accepted as a Bishop and Presbyter from him, for instructing his Subjects. Beda lib. 3. cap. 21.
4. Ferchard II. King of the Scots, was odious to all his Subjects, for his impiety against God, cruelty against men, for covetousness and drunkenness; he spared not the life of his own wife, and defiled his two daughters. Herefore he was separated from the Communion of the Church; and the Nobility did speak of putting him to death; or to do unto him, as they had done to Ferchard the I. But the fore-named Colman stayed them, and assured them before him, that God would shortly punish him. Within few days, as he was hunting, a Wolf did bite him; and he became aguish, and then vermin did consume his body. Then he with tears did confess that he had deserved all these things for vilipending the admonitions of Colman. Who said, he should be of good courage, and trust in God, whose mercy is greater to a penitent sinner, then any sin of man can let him. To show his repentance, Ferchard caused to cover his bed with course coverlets, and carry him abroad where he might make public confession of his sins: he died an. 664. Boet. hist. lib. 9. cap. 21.
5. From Colmkill, as a most famous Seminary of learning, at that time sprang forth, not only who did resist the beginnings of Antichristian pride at home, and in our neighbor country, but they sowed the seed of the Gospel in other Nations. Such was that famous Rumold, about the year 600. who was called Mechliniensis Apostolus. Gallus brought Helvetia from Paganism, and (as Pappus in histor. convers. gent. witnesseth) built sundry Monasteries there. Columban a man of excellent holiness and learning (saith Trithe) lived sometime in Bangor in Ireland, and thence went into Burgundy, where he began the Monastery Luxovien; and taught the Monks of his own Country, especially to live by the works of their own hands, Bernard in Vita Malachiae cap. 5. Afterwards because he rebuked Theodorick for his leacherous life, he was forced to flee, and visited sundry parts of Germany; thence he went into Italy, and began another Abbey on the Apennin Hills beside Bobium in Tuscany. Platin. in Bonifac. 4. Levin was industrious for the name of Christ; about the year 630. he turned many to the faith about Ghent and Esca; but some hardened person killed him; he was held in such reverence, that 200. years after his death, his body, as a holy monument, was carried from Church to Church; and at last an. 1007. it was laid in the Church of Saint Bavo in Ghent. Furseus and his brother Fullan, with two Presbyters Gobban and Dicul, obtained land from Sigebert King of Essex; and built the Abbey of Cnobsherburg; then bewailing the oppression of that country by Penda; he commendeth the charge of that Monastery unto his brother; and passing into France, he began the Abbey at Latiniac, where he died. He was famous for his piety, and Beda lib. 3. cap. 19. speaks of his visions and miracles. Diuma was ordained first Bishop of Mercior, where he converted many unto the faith, in the reign of the Christian Penda; and for rare gifts the Bishopric of Middlesex was committed to his charge, ib. cap. 21. unto whom succeeded Cella a Scot. Also Florentius went to Argentine or Strawsburg, and was the first Bishop thereof; he opened the first School in Alsatia about the year 669. he is said by his prayers to have restored Rathildis, the daughter of Dagobert King of France, unto her sight and tongue, whereas she had been both blind and dumb. Chilian or Kilian the first Bishop of Herbipolis or Wortsburg, did first instruct the people of East France (saith Bale, or high Germany, as Io. Pappus speaketh) in the Christian faith an. 668. because he rebuked Gosbert, Prince of Herbipolis, first privately, but in vain; then publicly for having his brothers wife Geilana, she caused him to be slain; Colonata a Priest, and Thotnat a Deacon, followed him in all his travels, and were put to death with him. Burcard or Rurcard succeeded after him, to whom Pipin gave a Dukedom; and from hence among all the Bishops of Germany, only the Bishop of Herbipolis, carrieth a Sword and Priest's Gown in his badge, Hen. Oraeus in Nomencla. Unto these Scots, Io. Pappus joineth some Britons, as Willibrod Reformer of Frisia; and two brethren Evaldi, the one surnamed the Black; and the other, the White. D. Morton in his Appeal, seems to doubt what doctrine they did teach; because of the diverse opinions concerning them (they lived about the year 689.) yet Io. Pappus saith plainly, They converted the Westphalians to the Christian faith, and suffered martyrdom near Breme. Io. Bale showeth their death, the barbarous people slue the younger with the edge of the sword; and they tormented the elder with a lingering death, and pulled in sunder his members; and at last threw them both into the River.
6. Pope Agathosent John (the arch-chanter of Saint Peters in Rome) into England, to compose the difference betwixt Honorius and Wilfrid, the two Arch-Bishops; and withal, to deliver them the Acts of Pope Martin the I. and to teach them to sing the Liturgy, according to the custom of Rome, Beda lib. 4. cap. 18. Upon this occasion, Sir Henry Spelman, showeth out of an old Manuscript, a Catalogue of twelve or thirteen Liturgies, that were then used; and others have other forms that he hath not. Behold Novations are multiplied.
7. Benedictus Biscopius, a Noble-man of England, was famous for his journey to Rome in the service of the Church; and for bringing many books into the Monasteries of Tinmouth and Wirmouth. The first glass in this Island is said to be his gift.
8. Here it is to be marked, what Beda in hist. lib. 3. cap. 26. relateth of the manners in this time. In these days (saith he) they never came into a Church, but only for hearing the word and prayer [no word of the Mass;] the King would come with five or six, and he stayed till the prayer was ended. All the care of these Doctors was to serve God, and not the world; to feed souls, and not their own bodies; wherefore in these days, a religious habit was much reverenced; so that wheresoever a Clark or Monk did come, he was accepted as a servant of God; and if he were seen journeying, they were glad to be signed with his hand, or blessed with his mouth; and they gave good heed unto the words of his exhortation: and on the Lord's day, they came in flocks unto the Church or Monasteries, not to refresh their bodies [not to hear Masses] but to hear the word; and if any Priest entered into a Village, incontinently all the people would assemble, being desirous to hear the word of life; for neither did the Priests go into Villages, upon any other occasion, except to preach, or visit the sick; or in a word, to feed souls. These Clerks did so abhor the filthy pest of Covetousness, that they would not accept any lands or possessions for building Monasteries, unless they had been compelled with secular power. Out of this, Io. Bale Cent. 14. appr. 21. hath marked, that whereas Beda was wont, before this time, to call the Preachers, Presbyters; now he calleth them Priests, when they had but lately received shaven crowns as the mark of the Beast. At that time also (saith he) the Clergy, and Monks, in England had liberty to marry; he nameth some, and then saith, and others without number.
CHAP. V. Of COUNCELS.
1. OF all the Councils in this Century (excepting these at Rome) it is said generally, that they were called by the authority of Princes within their Dominions; as is plain out of the first words of each of them almost (but never any syllable to the contrary) where it is read, By command, or at the calling of the King; or, The King commanding, Of the General Council at Constantinople (in this point) is spoken before. Concerning France, we see in Gregory the I. lib. 9. Ep. 52, 53, 54. the Bishop calleth not a Council; but beseecheth the King to call one: his words are, Iterata vos pro vestra magna mercede aahortatione pulsamus, ut congregati Synodum jubeatis. In England a Synod, An. 694. beginneth thus, Withred the glorious King of Kent, with the reverend Arch Bishop Brithwald, hath commanded the Synod to be assembled in the place called Bacancelot; the most gracious King of Kent Withred preceding [Nota] in the same Synod; and the same reverend Primate of Britain; and also Tobias, Bishop of Rochester, with Abbots, Abbotesses, Presbyters, Deacons, Dukes and Counts; together considering of the affairs of the Churches of God in England, &c. Sir Henry Spelman in Council. & constitut. pag. 191. This is to be marked against the Papists who hold now, that a Synod cannot be convened, but by the authority of the Pope. Bellarm. de conc. lib. 1. cap. 12.
2. About the year 610. was the second Council, at Bracara or Braga in Portugal. 1. Out of the Greek Councils many Acts were read and ratified. Ca. 2. If any Bishop exercize not his calling, in the Church committed unto him, he ought to be excommunicated; and if afterwards, through compulsion, he will obey, let the Synod use their discretion concerning him. Ca. 19. A Bishop, being called unto a Synod, should not contemn, but go; and if he can, he should teach things profitable to the good of the Church, and of others; or he should hear, if he be ignorant; but if he will not go, he should be guilty of censure by the Synod. Ca. 45. It shall not be lawful to read or sing from the Pulpit, but to them who are approved by the Church. Ca. 84. If any man enter into a Church, and hear the word; and then withdraw himself from the Sacrament, let him be excommunicated, till he show the fruits of repentance.
3. The Author of Catalog. test. verit. she weth out of Aventi. Annal. lib. 3. that under Lotharius was a Synod in Bojaria, against the new ceremonies of Columban and Gallus; but he declareth not what they were. But we have seen, that these two were Scots, and did not agree with Augustine nor Lawrence, and did oppose their Ceremonies.
4. An. 618. Was the IV. Council (called the Universal) at Toledo, of 70. Bishops. Ca. 2. It pleaseth all the Priests who embrace the unity of the Catholic faith, that from henceforth we have no variety nor contrariety of rites in the Church; lest any difference amongst us, seem unto strangers and carnal men, to savor of errout, and give occasion of scandal to any; therefore let one order of praying and singing be kept thorough all Spain and Galicia, and no more diversity; because we are in one faith, and one Kingdom; although the old Canons heretofore, ordained each Province to keep their own tites. Ca. 6. Some Parishes are noted, who have no preaching on the Friday before Easter; now it is decreed, to preach of Christ's pashon that day; that people may be the better prepared to receive the Sacrament of Christ's Body and Blood, on the Feast of the resurrection. Ca. 7. Because the Universal Church passeth that whole day in sorrow and abstinence for the Lord's passion; whosoever on that day, except little ones, and old or sick persons, should interrupt the Fast until the Church service be done, let him be debarred from the joy of Easter; and not be admitted to the Sacrament of the Lord's Body and Blood. Ca. 9. Because some Priests in Spain do omit to say the Lord's prayer, except on Sunday in public service; therefore it is decreed, that every day both in public and private worship, none of the Clergy omit the Lord's prayer; under pain of Deposition : seeing Christ hath prescribed this, saying, When ye pray, say, Our Father—and it is called the daily prayer, by the Doctors and Fathers. Ca. 16. The book of Revelation sh • uld be read yearly in the Church, between Easter and Whitsunday. Ca. 18. A pernicious custom should not be kept; contempt of ancient statutes hath perturbed all the order of the Church; while some by ambition, and others by gifts, do usurp Priesthoods and Bishoprics; and some profane men and soldiers, unworthy of such honor, have been admitted into the holy order; they should be removed: But lest great scandal arise in the Church (what hath been done is past) it is expedient to prescribe, who shall not hereafter be admitted into the Priesthood; that is, he who hath been convicted of any infamous crime; who by public repentance hath confessed gross sins; who hath fallen into heresy; who hath been baptized in heresy, or is known to be rebaptized; who hath married a second wife, or widow, or divorced, or corrupt woman; who hath concubines or whores; unknown men or young Scholars, who have been Soldiers or Courtiers; who are ignorant of Letters; who are not 30. years old; who ascendeth not by the degrees of the Church; who seeketh honor by ambition or gifts; who were chosen by their Predecessors; whom the People and Clergy of the City have not chosen, or the authority of the Metropolitan, and consent of the comprovincial Priests have not required. Whosoever is required unto the Office of a Priest, and is not found guilty in one of these, and his life and doctrine being approved, according to the Synodal Decrees; he should be consecrated by all the comprovincial Bishops, at least by three, upon a Sabbath day; and the rest sending their Letters of approbation; and especially by the authority, and presence, of the Metropolitan. A comprovincial Bishop should be consecrated, in the place where the Metropolitan should choose him; the Metropolitan should not be consecrated, but in his own See, when the Comprovincials were assembled. Ca. 24. Priests are commanded to read the Scriptures diligently, that all their doings might serve for instruction to the people, in knowledge of faith, and good example of life. Ca. 35. Every Bishop should visit his Diocy, once every year, in proper person; and if sickness or weightier business did hinder him, then by the most grave Priests. Ca. 46. At command of our Lord and King Sisenand, the holy Council ordaineth, That all Clerks for the service of Religion, should be exempt from all charges and labors of the Common-Wealth. Ca. 74. So great is the falsehood of many Nations (as they report) that they keep not their Oath of fidelity unto their Kings; and in a word, they feign the profession of an oath, but retain in their minds the impiety of falsehood; they swear unto their Kings, and transgress against their Oath, nor fear they the judgment of God against perjurers: What hope can such have when they War against their enemies? What faithfulness can other Nations expect in peace? What Covenant shall not be violated, since they keep not their Oaths unto their own Kings? If we will eschew the wrath of God, and if we desire him to turn his severity into clemency; let us keep religious duty, and fear God, and our promised fidelity to our Princes; let there be no ungodly subtleties of infidelity amongst us, as amongst some Nations; let none of us presumptuously usurp the Kingdom; let none raise seditions amongst the Subjects; let none attempt the murder of Kings, but when the King is departed in peace, let the Nobles of the Realm, with the Priests, in a Common-Council of the Kingdom, appoint a Successor; that when the unity of concord is kept by us, no dissension can arise by violence or ambition; and whosoever among us, or of all the people of Spain, by any conspiracy or design whatsoever, should violate the Sacrament of his promise, that he hath promised for the standing of his Country and Kingdom of Goths, or for safety of the King; or attempt to murder the King, or to deprive him of his Royal Power, or by presumptuous tyranny shall usurp the Kingdom; let him be accursed in the sight of God the Father, and of the Angels; and let him be debarred from the Holy Church, which he hath defiled with perjury, and let him be estranged from the assembly of Christians, with all the complices of his impiety; because they all should be subject in the same punishment, who are guilty of the same fault. Which we repeat, saying again, Whosoever among us, &c.
5. About the year 616. was a Council at Altisiodore or Autricum. Ca. 5. All vigils which were wont to be kept to the honor of God, are forbidden, as divinations. Ca. 18. It is not lawful to baptize at any time, except at Easter; unless it be such that are near unto death, who are called grabbatarij. Ca. 21. It is not lawful for a Presbyter, after he hath received the blessing, to sleep in a bed by a Presbyteress. Here they ordain not to put away the wives, nor forbid they cohabitation; but sleeping together. Ca. 40. A Presbyter should not sing nor dance at a feast. In this Council 7. Abbots, and 34 Presbyters had decisive votes and subscribe.
6. About the year 650. was the VIII. Council at Toledo, to the number of 52. Bishops; where first was recited, and approved a rule of faith (little differing from the Nicene Creed) as taught by the Apostles, allowed by the Orthodox Fathers, and approved by the Holy Councils; here is no mention of Christ's descending into Hell, and in the IV. Council at Toledo, that article was not omitted. In many of all these Spanish Councils, the sleeping of Presbyters with their wives, is condemned as sinful and execrable; but some would maintain their liberty, and would not obey, as is manifest in the sixth and seventh chapters of this Council.
7. In the year 655. was a Council of 45. Bishops at Cabella or Cabilone in Burgundy. Ca. 1. The fore-named Creed is approved. Ca. 10. When a Bishop of any City dieth, another should be chosen, only by the Clergy and indwellers of the same Province, otherwise the election is nul. Ca. 17. If any shall move a tumult, or draw a weapon, in a Church, so giving scandal; let him be debarred from the Communion. Ca. 18. We not ordaining a new thing, but renewing the old, do ordain, That no manner of husbandry-work, be done on the Lord's-day. Ca. 19. Many things fall out, that are lightly punished; it is known to be very unseemly, that on holy Feasts, women in tribes use to sing filthy songs; when they ought to be praying or hearing prayers; therefore Priests should abolish such things; and if such persons continue in their wickedness, let them be excommunicated.
8. About the year 673. was a Synod at Hertford or Herudford in England; where it was decreed, 1. That Easter should be kept, thorough the Realm, on the Sunday, the 14. day of the Moon, in the first month. Hence it is clear, that then they did reckon March to be the first month, after the manner of the Jews; which was the custom in Scotland till the year 1603. and is still the custom of England; whereupon ariseth difference in computation of years. 2. No Bishop should meddle with the Diocy of another. 3. No Clark shall forsake his own Bishop, and go into another Diocy, without Letters of commendation from his own Bishop. 4. Provincial Synods should be observed, at least, once a year. 5. Let no Bishop prefer himself before another, but by priority of their consecration. 6. Let no man put away his wife, except (as the Gospel teacheth) it be for sornication; and if he put her away, let him remain unmarried. Beda hist. Angl. lib. 4. cap. 5.
9. In the year 682. was the general Council of 150. Bishops (or as some write 171.) at Constantinople, against the heresy of the Monothelites. Of this Council somewhat was spoken before. Here the Emperor Constantine was present, and President, propounding, questioning, commanding silence upon occasions, ruling, and dismissing in every Session; or in his absence, a Nobleman, whom he ordained. The Nobleman sat on his right hand; and on his left, were the Legates of Pope Agatho, George Bishop of Constantinople, Macarius Bishop of Antiochia; some Presbyters for the Bishops of Alexandria and Jerusalem (for then these two Cities were under the Sarazens) and the other Bishops. There they were accursed, who hold that there is but one Will in Christ; and a Confession was published against this error, and they made no other Canons. George did confess his error, and did receive the sentence of the Council; but Macarius, and his Predecessors Cyrus, Sergius, Pirrhus, Paul and Peter, were accursed; and Theophanius, an Abbot in Sicily, was made Bishop of Antioch. Beda de 6. aetat. In the 12. Session, the Epistle of Honorius, Bishop of old Rome, unto Sergius, Bishop of Constantinople, was examined; he was anathematized, and his Epistle was condemned to the fire : this Council sat 2. years. Within 4. or 5. years, by authority of the Emperor Justinian, the same Bishops were assembled, and about 100. more; they sat in the Palace, and therefore it is called Trullano, from Trullo the name of the Palace; also it is called 〈 in non-Latin alphabet 〉 , because it was neither fifth nor sixth, yet they set in form the constitutions of both. Bellarm. de conc. lib. 1. cap. 7. In Gratian. decr. dist. cap. 16. Habeo librum, Peter Bishop of Nicomedia testifieth, that they made 102. Canons, which are not extant, but some are preserved. Mart. Kemnitius in examine. Conc. Triden. pag. 3. citeth from Nile, Bishop of Thessalonica, and the Greek Nomocanon; the thirteenth Canon in these words, Because we understand, that it is delivered in the Roman Church as a Canon, that they who are thought worthy of the Order of a Deacon or Presbyter, should profess, that they should not bed with their own wives thereafter, We following the ancient Canon of Apostolical, genuine, and orderly constitution, ordain, That the lawful cohabitation of holy men, with their own wives, from this day, in time coming, should be valid, ratified, and firm; no way dissolving their conjunction with their own wives, or depriving them of conjugal society, which is in due time; and therefore he who is thought worthy the honor of a sub-Deacon, or Deacon, or a Presbyter, shall not be hindered from that degree, because he dwelleth with his lawful wife; neither shall it be required of him at his ordination; or shall he be compelled to profess, that he shall or should abstain from lawful copulation with his own wife; and yet they shall not have copulation with their own wives indifferently, but shall abstain in time of their course : and therefore if any shall presume, contrary to the Apostolical Canons, to deprive Deacons and Priests (after ordination) of society with their lawful wives; let him be deposed; and also they who are ordained, if they put away their wives, under pretext of piety; let them be excommunicated. Hence it appeareth, that the Council did defend the marriage of Church-men to be Apostolical and orderly; and therefore the contrary constitution of the Roman Church, was not ancient, Apostolical nor orderly. And nevertheless the same Council saith, Ca. 3. Because the Roman See, in respect of the marriage of Priests, hath observed the highest rigor; and the Constantinopolitan 〈 in non-Latin alphabet 〉 meekness or gentleness, let us set a middle between the two, &c. And so they ordain, that who is twice married, or who hath married a widow, or a divorced, or a servant, or a whore, should not henceforth be admitted : and the liberty of Priests, which in Ca. 13. is called Apostolical; is denied unto Bishops in Ca. 12. and the wife of a Bishop, is ordained to go into a Monastery, Ca. 48. And Priests, Deacons and sub-Deacons, are forbidden to marry from thenceforth. When they say, from thenceforth; they declare that it was lawful before. These Canons are also in Gratian 's Decrees, with great alteration; but the known practice of the Greek Church, showeth the reality of these Canons. Likewise in Ca. 55. they say, Because we have found, that some in the Roman Church, in time of Lent, do fast on the Sabbath days, contrary to the received custom of the Church; it seemeth good unto this sacred Synod, that the Canon shall also bind, every way, the Roman Church : which [Canon] saith, If any Clark should be found to fast on the Lord's day or Sabbath, except one Sabbath only; let him be deposed: and if he be a Laic; let him be excommunicated. The Papishes in these days do glory, saying, That the Roman Church is the Mother-Church, Judge of all Churches, and can be judged of none : But behold! In this Synod a Bishop of Rome, is condemned in two particulars. And in Ca. 36. it is decreed, That the See of Constantinople hath (and should have) equal Privileges with the See of Rome; and in Ecclesiastical matters be equally magnified Gratian. decr. dist. 23. Edit. Paris. an. 1585. where the gloss saith, that the Canon is amended from a manuscript in Greek.
10. In the year 684. was the XI. Council at Toledo. There first Quiricus the Metropolitan, lamenteth the long omission of National Councils, and the X. was held an. 674. Ca. 2. So far as one excelleth another in honor of preferment; so far ought he to excel in godliness, by having continually in his mouth the sword of Truth; and in his hand the work of Light; for we should at all times be mindful of the degree of order, and manner of conversation; seeing we have taken upon us the Office of preaching; and no care ought to distract us from reading the Scriptures: therefore who are advanced to eminent places, ought to take care that they who are within their charge, perish not by famine of the Word; also Metropolitans should watch over their neighbors, and others subject unto them, and each Prelate over his inferiors. Ca. 4. As everyone who loveth his brother, is born of God; so everyone who hateth his brother, is of the Devil. Now it is dilated unto us, that some Priests love not their brethren; nor the Sun-setting (as Paul exhorteth) bringeth them from wrath; neither the yearly course of time hath brought them to the grace of love; to wit, the Sun of righteousness hath gone from their hearts: therefore we ordain, that such Priests presume not to come nigh the Altar, to receive the grace of communion, until they be knit together in true reconciliation. Ca. 15. It pleaseth to ordain, that according to the determination of our Fathers, we should be ready to assemble, once in the year, at the time the will of the King, or the Metropolitan shall appoint; and if any Bishop absent himself, except at inevitable necessity; let him be punished with excommunication for a year. There also it is decreed, that no Bishop, or other Clark, should meddle with the judgment of blood; under the punishment of perpetual excommunication : That they who are ordained Bishops, shall give their Oath, before they be received into their Episcopal seat, that they neither have given, nor shall give unto any man, any reward for purchasing their dignity. Here many abuses of discipline in the Roman Church are condemned.
THE THIRD AGE of the CHURCH, OR The History of the Church Fading, and of Anti-Christ Rising, containing the space of 400. years, from the Year of our Lord 600. until the year 1000.
CENTURY VIII.
CHAP. I. Of EMPEROURS.
P HILIPPICUS was crowned an. 712. He was eloquent and infortunate; in his time the Bulgarians wasted Thracia, and the Sarazens prevail mightily in Asia; he was a Monothelite; he deposed Cyrus Patriarch of Constantinople, and advanced John in his See. In a Synod he accurseth all the Bishops of the sixth general Council, and sent the Acts of this Synod unto Pope Constantine, willing him to subscribe them. Who refuseth, and set up all the pictures of those Bishops who had been in the Council, in the Gallery of Saint Peter. When Philippicus heard that, he caused thorough all the royal City to cast down all the images of those Bishops; and he commanded, that all images should be taken out of all the Churches throughout the Empire. Then Constantine assembled a Synod at Rome, and decreed, that images should be worshipped with great reverence; and brought the Emperor in contempt, calling him a Schismatic, a Monothelite, &c. And the people of Rome called him an Usurper, and not Emperor; and ordain, that no mention should be made of his name in public or private Acts; and that no Medals should bear the name of that Heretic, either in brass, silver or lead, &c. Neither was his image brought into any Church, or his name mentioned in the Mass, Abb. Vrsperg. in Chron. Beda ae sex aetat. The Emperor contemneth this manner of proceeding, saying, It was contrary to the practice of David towards Saul, even when the Spirit had left him; and contrary to Christ, who refused not to pay Tribute to the heathen Caesar; and to Peter, who exhorted Christians in Pontus (where were most cruel Kings) to fear the King. Philippicus reigned not above one year and six months; for (as Zonoras writes) when he had invited his Senators unto a Feast; after dinner they laid hands on him, picked out his eyes, and cast him into Prison. Thus began the controversy of images, and until that time the worship of images was not confirmed by Decree; and we may learn, that images at first were put into Churches for history only; for who can imagine that they would set up the images of all these Bishops to be worshipped? Both the Emperor and the Pope did mix a good cause with a bad. All the Emperors following (except Theodosius) for the space of 160. years, did condemn the worship of images, and the error of the Monothelites.
2. ANASTASIUS Antemius was Secretary to Philippicus, and then elected by the Senators of Constantinople. He approved the Acts of the sixth Council, and writ to Pope Constantine that he was a follower of the Catholic faith. Beda loc. cit. He deposed John, the Heretical Bishop of Constantinople, and did put Germanus in his place : he sent a great Army against the Sarazens in Egypt, but his Army within few days, left the Siege of Alexandria, because he made John, a Priest, their General; they kill him, and salute Theodosius (a Treasurer) Emperor against his will. When they returned through Asia unto Constantinople, Anastasius met them; and after a fight at Nice, when he heard that the Constantinopolitans had given their keys unto Theodosius, he rendereth himself, and voweth to become a Monk, if they would do him no more harm: So he was sent into Thessalonica in the 15. month of his Empire. Zonar. & Mexia.
3. THEODOSIUS was unfit for government, and set up images in the Churches. In the second year, his soldiers proclaim Emperor Leo their General. Theodosius would not fight, but turned Monk; and so did his son Theodosius, after he had such assurance, as he gave to Anastasius.
4. LEO Isaurus received the Crown, An. 717. In the beginning of his reign the Sarazens, raised such a huge Navy of Ships and Soldiers, that it was thought the World would be a prey unto them: Leo durst not resist them; so they did overrun all Thracia; they pass thorough Greece into Bulgaria, only the Bulgarians prepared some resistance. The Sicilians despair of aid from Leo, and choose a King Tiberius. When Leo had been in this perplexity three years, and the country had been plagued with famine and pestilence; then Leo and all they who had been imprisoned within the Walls of Constantinople, gave themselves unto continual and earnest prayers. God heard their cries, and within a short space, partly by the death of Amurathes, and dissension amongst the Sarazens about the election; partly by extreme famine and coldness on land; and partly by storms on Sea, that fearful enemy was brought to naught, Beda ae sex aetat. and Leo possesseth all that he had before in the Continent and Isles. The Mohammedans spake against nothing so much amongst the Christians, as against the worship of images; and therefore Leo would have taken them out of the Churches, but was obstructed by Germanus the Patriarch. Wherefore he assembleth a Council, an. 730. where the question was discussed, and images were condemned: Germanus would not subscribe, and renounceth his Bishopric; the Synod placed Anastasius in his chair, Paul. Diacon. lib. 2. rerum Roman. Then Leo causeth the images and statues to be burned in the market streets; he did inhibit the worship of them; and sent unto Pope Gregory the II. to do the like at Rome, and through Italy; and shown how he, in a Synod, had caused to be examined, the controversies against the worshipping of images; the intercession of Saints, and the keeping of relics of the dead: he had found that intercession of Saints was a fable; the worship of images was idolatry, and contrary to God's Word; and the keeping of relics is become superstitious. The Pope holdeth another Synod at Rome, and excommunicateth the Emperor, persuading the greatest part of Italy, that they should not acknowledge the Emperor; as amongst the Greeks writ Zonar. and some late Papists; but Paul. Diaconus (who did live not long thereafter) writ that all the people and soldiers of Ravenna and Venice, did resist the Emperors precept; so that the revolt of Italy began at the people and soldiers, and not in a Synod; and all do accord, that the Election of the Emperor was stayed at that time, by the Pope; and we find, that after that time, the Romans sought aid from the Emperor, as their Sovereign : and Sabell. Ennead. 8. lib. 7. addeth another reason, that Italy was vexed by the Lombards, without any help from the Greeks; so that sundry Cities in Italy then did choose Dukes to themselves. The Pope did hinder the election of another Emperor, because he thought Leo would take to heart what was done and attempted, and would be better advised. Blond. lib. 10. dec. 1. Also another conspiracy was moved in Greece, by the worshippers of images; the chief were Agallian and Stephen, who levied an Army : the Imperialists rencountred them by the way, and burned their Ships; many soldiers were drowned; Agallian leapeth into the Sea; Stephen and some others were taken, and beheaded at Constantinople, Zonaras and Bellarmine call them Martyrs, de imag. Sanct. lib. 2. cap. 6. In the mean time some call Leo a Tyrant. He answered, they were justly punished, who neither worshipped God, nor reverenced the Imperial Majesty; but did oppose themselves unto the laws. At that time John Damascenus, was a Patron of images in Syria; and he, with some Bishops and Monks, excommunicateth the Emperor. Nevertheless he continueth in his purpose, nothing afraid of their vain curses and opprobrious words; they call him 〈 in non-Latin alphabet 〉 , a fighter against images and God. Then doth Luithprand, King of the Lombards, make conquest of Italy and besiege Rome. Gregory the III. seeing that Leo neither would nor could send aid (as the Emperors were wont to defend Rome) sent unto Charles the father of Carloman, and grand-father of Charles the Great; desiring him to defend the City from Luithprand. At the intercession of Charles, Luithprand left the siege. At that time were great Earthquakes in Bithinia and Thracia, wherein Nicomedia and Nice were sore ruined, and the Walls of Constantinople were shaken; wherefore the Emperor lay • th a Tax for repairing the Walls. This gave occasion to the image-worshippers to call him covetous, and more given to lucre than government : he died of a dysentery, An. 741.
5. CONSTANTINE Copronymus succeeded his father both in Empire and religion: He made preparation of War against the Sarazens; when he was in Egypt, the worshippers of images gave out a report that he was dead (it is no new thing, that Heretics do lie) and Artobastus was crowned Emperor, by Anastasius the Patriarch : therefore Constantine must return, he suppressed Artobastus, degraded Anastasius, and another Constantine was made Patriarch. At that time Aistulph, King of the Lombards, taketh up Arms against Rome. Pope Stephen sought to pacify him with soft words; and when those had no place, he sent unto the Emperor, exhorting him to deliver his own Kingdom from Aistulph; who had taken the Exarchate of Ravenna, and was besieging Rome. The Emperor delayeth to send an Army, and sought to avert Aistulph by Ambassadors. The Pope thinking that the Emperor had little regard, gave himself (saith Bellarm. de council. lib. 2. cap. 8.) unto the patrociny of the French King; but Card. Cusanus in fascic. rer. expetend. saith, that the Emperor sent a Messenger unto Pope Stephen, and these two did obtain of Pipin, that he would comply with Aistulph to restore what he had taken from the Empire. Pipin did send, but prevailed not; thereafter he promised unto Stephen, that he would by force take those places from Aistulph, and give them to blessed Peter. When the Emperor's Ambassador heard this, he returned; whereby it is manifest (saith Cusanus) that Constantine gave not the Western Empire unto the Pope; and it is continually read, that the Emperor, as before, did with full power possess Rome, Ravenna, Marchia with other places; and this is proved by Gratian. dist. cap. 96. Bene quidam. The Emperor understanding what the Pope had done, and ere Pipin came the second time into Italy, sent unto Rome, promising to come unto their aid. But Pipin was then passing the Alps, and did compel Aistulph to render all the Cities that he had taken; and Pipin gave them (saith Bellarm. de Ro. Pont. lib. 2. cap. 17.) to the Church of Rome, reserving the Princely authority over them, as followeth; and from that time (saith he) the French had Rome. Alb. Crantz. in Chron. Saxon. lib. 2. cap. 1. writing of this purpose saith, Some say that Constantine gave Italy, Germany, and I know not what other places unto the Church of Rome. It was Charles who did enrich the Roman Church, and long before the Goths in their time; and thereafter the Kings of the Lombards had given some things. The Emperor, at that time, had Wars with the Sarazens, and was like to be overthrown, if God had not stirred the Turks against the Sarazens. At that time Pipin conquered Ravenna, and called it Romandiola, to extinguish the Republic and the name. Then the Emperor, by Ambassage, craved of Pipin to restore unto him Ravenna and other Cities, which the Lombards had taken from his Ancestors. Pipin answered, that he was Lieutenant of the Bishop of Rome; and all belonged unto Saint Peter that he had taken by Arms. So Pipin and the Pope, did join to rob the Emperor. Thereafter Constantine set his heart to order Church-affairs; he calleth a Council at Constantinople, where they condemn not only the worshipping, but the having of images in Churches; and then he caused them to be cast down everywhere, and persuaded the Christians to do the like in Armenia, Palestine, Syria, and in all other Provinces under his subjection. Immediately the Bulgarians molest the Emperor, but he forceth them to beg peace; which he granted, on condition that they would put all images out of their Churches. Then Pope Stephen, in a Synod at Rome, charged the Emperor of sundry crimes, and called him the slave of sin; let the unpartial Reader consider the crimes, He misliketh the Monks, not so much for their profession, as for their hypocrisy; and therefore he calleth their habits, the garments of darkness. 2. He would not let the relics of the dead be reserved; and called it an heathenish worship which is given unto the dead : he said also, that God would have the burial of Moses unknown unto the people; lest it might occasion idolatry amongst the Israelites. 3. He calleth intercession of Saints Fig-tree-leaves to cover idolatry. 4. He contemneth all images, and forbiddeth the worship of Mary, Zonar. But the Emperor was not afraid of the curses of Image-worshippers. Not long thereafter Desiderius, King of the Lombards, encroacheth again upon the lands of the Empire in Italy : wherefore Pope Hadrian the I. sent unto Charles the Great, then King of France, for aid; he sent also unto the Emperor. But the Emperor did so envy the Roman Bishop, and his ambition, that he was nothing sorrowful for his grief; and when the Pope's Nuntio presented the Letters of supplication, he said, You have temporality, defend yourselves; or restore unto us our lands, and we will defend you, as we are bound, Catal. test. ver. lib. 8. ex Chron. de Duc. Bavar. And because a certain Stephen, did speak in defense of the Pope, he caused him to lose his life. But Charles was glad of the occasion, and came quickly into Italy, and abolished the Kingdom of the Lombards; and confirmed the Donation of his father Pipin; and moreover, he gave other Lands and Isles unto the Church of Rome. So all Italy (except Magna Greece, that is, Calabria, Pulia and Napels, which remained unto the Greek Emperors) was in subjection unto Charles; and from thenceforth he was called King of France and Lombardy, Patricius Romanus. The Emperor died an. 777.
6. LEO Charaza succeeded his father: he discharged from his Court James, Papias and Theophanes, because they had spoken in favor of the Image-worshippers: he took a Crown of Gold out of the Church of Saint Sophia, which was adorned with some stones of great value, and had been offered, by the Emperor Maurice, unto the image of Saint Mary; and Leo did set it upon his own head. Of these stones some were so cold, that (as Platina writeth in Adrian the I.) by coldness thereof he died shortly after, in the first year of his Reign.
7. CONSTANTINE was ten years of age, when his father died: his mother Irene governed the Empire 10. years, to the great prejudice of the Common-Wealth and Church; for the Sarazens made a great part of the Empire Tributary: she calleth a Council at Constantinople for restoring images, as followeth: she took up the body of her father-in-law, and burnt it, and cast the ashes into the Sea; because he had demolished images; she did cause the Soldiers to swear that they should not acknowledge her son, so long as she was in life; but the Armenian Band would not violate their Oath of Allegiance. The young man coming to age, caused her to renounce the government, and live without authority 7. years. He began to follow the steps of his father in demolishing images; wherefore Irene moveth a conspiracy to make his Uncle Emperor. The treason was discovered, the Traitours severely punished, and Nicephorus was banished, but he spareth his mother. Again she insnareth him, caused his eyes to be picked out, and scarcely spared his life. Then again, she alone had the Empire 4. years. Zonar. The Empire then was contained in Greece, Thrasia, Magna Greece, the Islands of Archipelagus, Sicily, Candia, and the Provinces of Asia the less.
CHAP. II. Of POPES.
1. JOHN the VI. hath left little written of him, except that he repaired three Churches in three years. Platina saith, Some call him a Martyr, but he showeth not for what nor under whom. Io. Baleus (out of Pe. Praemonstraten.) saith, he entered not lawfully, and therefore his name is not written amongst the Popes.
2. JOHN the VII. built an Oratory unto Saint Mary, in Saint Peter's Church: he sat 2. years, and died an. 706.
3. SISINNIUS or Zosimus. sat 20. days.
4. CONSTANTINE was the first Pope, who had his foot kissed by an Emperor; and his Successors have been so bold as to ask it, as due unto them; which was done unto him not of self-accord only; but (as Pe. Mexia speaketh) with unmeasurable show of humility and obedience. Hence it is, that the Pope accepteth the adorations, prostrations, and kissing of his foot; which an Angel would not accept from Saint John, saith Antonin. Bishop of Florence, Summ. Theolog. tit. 22. cap. 5. sect. 4. he giveth this reason, because the Pope is of more worth then an Angel; not indeed in nature (saith he) but in authority and representation of God; for God hath not assumed the nature of Angels, nor hath he given them the power of the keys. But certainly Pope Constantine did neither require nor expect such reverence; yet having once received it, his heart was so lifted up, that he durst countermand and oppose the next Emperor. Onuphrius in his Annot. on Platin. saith expressly, that he was the first who durst withstand an Emperor to his face. Pol. Vergil. de invent. rer. lib. 4. cap. 13. marketh, that this practice was far from the mind of Saint Peter, who would not suffer the Centurion to fall down before him, Act. 10. O that many today (saith he) would remember that they are men! Who because they have attained unto a Priesthood, do exhibit themselves the most imperious Lord's, that are recorded of; neither are they common fathers, as they ought to be. Index Expurgatorius ordained to blot away these words, and not the words following immediately, And so it is come in use, that we kiss our Pope's foot; and I may say, that this is ordained by the High-Priests of Rome, that the old fashion of kissing amongst the worshippers of the God's, should be usurped to true piety. So far he. In this Pope's time, was controversy between the Bishop of Milan, and the Bishop of Ticine for superiority. The Bishop of Milan alledgeth, that the other was his suffragan. The question is referred to Pope Constantine; he appointed that the Bishop of Ticine should be subject unto Saint Peter only : he sat 7. years.
5. GREGORY the II. was busied in repairing of Churches, and establishing the worship of images, in despite of the Emperor Leo, as is touched. In Com. 3. Council. is the Oath, that Boniface, Arch-Bishop of Ments, gave unto this Gregory, thus, I Boniface, Bishop by the grace of God, do promise unto you, blessed Peter, Prince of the Apostles; and to thy Vicar, blessed Peter, Gregory and his Successors, by the Father, Son and Holy Ghost, the inseparable Trinity, and this thy most holy body, That I shall show all faithfulness and purity unto the holy Catholic faith, and continue in the unity (God working) of the same faith; in which the salvation of Christians is without doubt; that I shall for no man's persuasion, in any way, consent against the unity of the common and universal Church; but (as I said) shall exhibit my faithfulness, purity and concurrence in all things unto thee, and the utilities of thy Church; to whom the power of binding and loosing is given by the Lord God, and unto thy fore-named Vicar and Successors: But if I do know, that High-Priests shall do things contrary to the ancient institutions of the holy fathers, then I will have no communion or society with them; but rather I will forbid them, if I may; or else I shall dilate it faithfully unto my Apostolical Lord: And if (which may be far from me) I shall attempt to do anything, in any way, or upon any occasion, against the tenor of this promise, let me be found guilty of everlasting judgment, and incur the punishment of Ananias and Sapphira, who did presume to deceive even you in their own property, and to speak falsely. This tenor of Oath, I Boniface, a mean Bishop, have subscribed with my own hand, and this Oath being laid on thy most holy body have I made, God being witness and judge, which I do also promise to keep. The Author of Catal. test. ver. lib. 8. within two pages after these words, showeth out of Lib. Pontific. & Sabell. Ennead. That this Pope ordained 150. Bishops in several places, whom he did engage with the same Oath. Here many particulars are remarkable, I will relate a few, 1. The Pope calleth himself not the Vicar of Christ, but of Peter; they were not as yet accustomed with that Title. 2. Though the Bishops swear by God, they are not engaged unto God; but unto Peter and his Vicars, and the utilities of the Church. 3. The Church is not called God's Church, nor Christ's Church; but Thy Church, say they unto Peter. 4. They swear by the body of Peter, as by God. 5. They swear to continue in the purity of the ancient and holy faith, wherein they acknowledge the salvation of Christians to consist; and to maintain Peter and the utilities of his Church. But if that which they call Peter's Church, continue not in the ancient and holy faith, and only seek their own utilities; what should a Bishop do in this case? Certainly they should follow the holy faith, wherein the salvation of Christians doth consist : but this they did not, as all Histories show. In his third Epistle unto the Clergy and People of Thuringia, he saith, We have given a command unto Boniface, that he promote not unto holy Orders, one who is bigamus twice married, or hath not married a Virgin, &c. And in his eighth Epistle, he expoundeth the word bigamus, not him who marrieth another, the former being dead; but him who having many wives together, when they are dead, will marry two other wives. Hence it appeareth, that polygamy was then amongst Christians, although contrary to the Word of Christ. He sat almost 17. years, and did die An. 731.
6. GREGORY the III. followed his Predecessour in multiplying and enriching Churches and Monasteries. In a Synod he did excommunicate all those who worship not images. Platina saith, he first brought into the Canon of the Mass, the clause for relics, beginning, Whose solemnities too day in the sight, &c. as also the offering for the dead was established by him. In Catal. test. ver. lib. 8. is marked a forgery, in the book of Councils; to wit, Aventinus in Annal. relateth, that this Gregory in an Epistle unto the Bishops of Bavaria exhorteth, That at the command of Utiio their Duke, the Synod of Priests, Bishops, Nobles and of the Nation should be called; and their true Priests should be chosen by the accord of them all; and the wicked who have been convicted of any crime, should be deposed; the Synod should be held twice every year, for the good of the people, by the Danube, where he pleaseth. But in the third tome of Councils, the Epistle saith, In what place Boniface shall command you to convene in a Synod, whether by Danube, or in Augusta, or wheresoever he shall appoint; be ye ready to convene for the name of Christ; to the end, we may know of your meeting at his command, &c. Hence may be understood, what credit may be given unto their records that are lately written. In the same Annals is another Epistle unto Boniface, wherein Gregory ordereth to give the Communion of the Body and Blood of Christ unto the leprous, if they be believing Christians; but not with them who are in health : He sat 10. years.
7. ZACHARIAS keepeth friendship with the Lombards, and received in gift from King Luithprand, the Territories of Sabineum, Narnia, Humana, the Valley of Sutrino; and all the lands that the King had taken from the Emperor about Emilia and Ravenna. Blond. decr. 1. lib. 10. His Predecessors had a rich Bishopric, and he may be called the first Prince of all the Popes. At that time he called the Lombards, the Patrons of the Church; but when Aistulph would have reclaimed what was said to have been given unto the See of Rome, by his Ancestors; Zacharias called the Lombards the children of the Devil, and unworthy the name of men, and he inciteth the French against Aistulph. As Pope Gregory the I. had forbidden the marriage of sisters-children; so the Epistle of Boniface unto Zacharias, showeth that Gregory the II. gave dispensation to a Noble-man in Germany, to marry his Uncle's wife; and the same woman, had married the same man's cousingerman, and had forsaken him; and in his life-time had married the other. Although this was authorized by the Pope, yet Boniface writeth to Zacharias, that it was scandalous to his new converts; so that Zacharias gave a command to divorce them, as his responsory Epistle beareth. Boniface complaineth also of many disorders amongst the Priests; especially on New-years evening, they compass Saint Peter's Church after the same manner of the Heathens; and he complaineth of women using other Pagan rites; all which (saith he) were scandalous unto his people. Zacharias resolved his scruples, not by God's Word, but by the Romish Canons; and he willeth Boniface to be instant in Reformation according to these Canons, but not one word of Scripture; for he endeavoreth to bring Subjects to the See of Rome, and not souls to Christ. His words are, I rejoice of you, Beloved, that ye are converted with good affection unto him who affecteth you, a Magistrate appointed by God, and the blessed Prince of the Apostles; your faith and fame is laudable, because ye are wise, as ye should be wise; and now (God cooperating) your Holiness is gathered unto our society in one sheep-fold. Boniface did ask him, whether they might make oblations for the dead? His answer is, in Gratian. cap. 13. quest. 2. The Church holdeth that each one may offer for their dead, who were Christians, and the Priest may mention them. If this had been an Ordinance before, Boniface could not have been ignorant of it. 2. Observe that each one might offer for their dead, then the offering was not the proper work of the Priest; and till that time, sacrifice was not offered for the dead. In another Epistle unto Boniface in these words, As for these things whereof you demand, what should be received, and what refused; especially of Fowls, as Jaws, Crows and Storks, Christians should never eat of these; and far rather should they abstain from Hares, Bevers and wild Stags. Like a Manichean he speaketh against the Apostle 1 Tim. 4. In another Epistle he biddeth Boniface exact a Tribute of the Sclavi, lest sometime they challenge their own land; and by paying Tribute they may know, that their land hath a Superior. Who gave him their land? he now will encroach. Nevertheless in another Epistle he saith, he did swound, when he read in a Letter, that Boniface had sold Palls for money : He sat about 10. years, and died an. 752.
8. STEPHEN the I. died on the third day after his coronation. Some do not reckon him.
9. STEPHEN the II. was offended with Aistulph, who exacted Tribute from the Church-lands; and because it was refused, took up Arms. Stephen seeing no appearance of aid to come from the Emperor, did advise with the people, that some writings might be directed unto Pipin : The Letters began thus, Unto the most excellent Lord's, Pipin, Charles and Carloman, three Kings and our Roman Patrici • , and unto all Bishops, Abbots, Priests and Monks, and to the glorious Dukes and Counts, and unto the whole Army of the Kingdom of France : Stephen Pope, and all the Bishops, Priests and Deacons, Dukes, Counts, People and Army of the Romans, all being in anguish [Observe, this was not of the Pope only, nor of the Clergy only; but likewise of the Dukes and other people; and 2. the names of the Kings, is set before the Pope's name.] With how doleful and bitter grief we are encompassed on every side; with how great perplexity and doubtfulness we are distressed, and how many tears our eyes do shed; because of the continual troubles which are multiplied upon us, we think that the smallest parts of all the elements do declare; for who beholding our tribulations will not mourn? Who hearing our calamities will not howl? Therefore let us remember the words of good Susanna, Affliction is on every side, and we know not what to do. O ye most truly Christians, behold! The days of trouble, the days of mourning and bitterness are come upon us; seeing it is come, as we were fearing, from the Lombards; for we are afflicted, distressed, and on every side besieged, by their most ungodly King Aistulph, and that Nation: and with the Prophet we pray the Lord, saying, Help us, O Lord of our salvation, and for the honor of thy name deliver us; and again, Take the sword and the shield, and arise to help us: For behold! please to know, how the Covenant of peace is violated by the foresaid wicked Aistulph and his Nation; and we could obtain nothing that was capitulated and confirmed by bond of Sacrament : And now because no condition is kept unto us, and on the first day of January all the Army of the Lombards have made their randevouz in Tuscia; and have camped at the Gates of Saint Peter and Saint Paul, and the Gate Portuen; and Aistulph himself with another Army have fixed their Tents at the Gate of Salaria and other Gates; and hath oft said unto us, Open unto me the Gate of Salaria, and I will enter into your City; and give me your High Priest, and I will show clemency unto you : If not, beware, lest when I have battered down your Walls, I kill you altogether with the sword; and let me see, who can deliver you out of my hands. Wherefore we could scarcely direct this Bearer by Sea with these Presents unto your Christianity; we have written them with many tears : Wherefore our Beloved, I beseech you, and as if I were present, I adjure by the mysteries before the true and living God, and before Saint Peter, the Prince of the Apostles, that with great speed you help us, lest we perish; seeing, under God, we have committed all our lives into your hands, forsake us not. Our Beloved, come forward and help us, who (under God) fly unto you; that when you have brought forth good fruit, may in the day of the future trial, say, Our Lord Peter, Prince of the Apostles, behold us thy clients; we perfecting our course, have kept the faith; the Church that was commended unto thee, we have defended and delivered from the hands of the oppressors; and we standing without spot before thee, do offer unto thee the children, which thou didst commit unto us, safe and sound from the hands of their enemies: Then both in this World, and that to come, ye shall receive the joys of heavenly rewards. After this the Pope sent another Epistle, in the name of Saint Peter, as if it had been written from Heaven; it beginneth thus: Peter called an Apostle, Grace and Peace and Power, to deliver the holy Church of God, and the people of Rome, committed unto me, from the hands of their enemies, be fully given from the Lord our God, unto you most excellent men, Pipin, Charles and Carloman, three Kings; and to the most holy Bishops, Abbots, Presbyters and all religious Monks; and also to the Dukes, Counts, and all the general Armies and people of France: I Peter Apostle, whilst I am called by Christ, the Son of the living God, through the pleasure of the Supreme clemency, and ordained by his power to be enlightner of all the World; the Lord himself, our God, confirming it with these words, Go, teach all Nations; and again, Receive ye the Holy Ghost, whose sins ye forgive—Wherefore all who hear and fulfill my preaching, may truly believe, that in this World, at the command of God, their sins are loosed; and being pure and without spot they shall enter into that life. Therefore I Peter, the Apostle of God, who have you my adopted children, to defend from the enemies hands this Roman City, and the people, committed of God unto me; or to deliver the house (wherein I, according to the flesh do rest) from the profanation of the Gentiles; provoking all your love do exhort, and protesting do admonish you to deliver the Church of God, which by Divine Power is commended unto me, seeing they suffer very great afflictions and oppressions, by the most wicked Nation of the Lombards; think not otherwise, but trust it for certain, that I myself am standing alive in the flesh before you. And our Lady, the Mother of God, the Virgin Mary, with us, doth adjure you with the greatest obligations, and protesteth, and admonisheth, and commandeth, &c. Behold with what fooleries and impieties they would bewitch the World! But Pipin nor his brethren, did not levy an Army, until Pope Stephen came into France; when he took his journey, he commended himself unto Saint Mary, and his sheep unto Saint Peter. Lib. Pontific. Pipin hearing of his coming, sent his son Charles an hundred miles to meet him; and when he came within three leagues of Carisiac, Pipin went forth unto him, and returned on foot, and the Pope on horse. Then Pipin was crowned again, for the greater pomp, by the Pope. He went into Italy, and forceth Aistulph to give hostages, that he shall render unto the Pope all due right. So soon as Pipin was returned into France, Aistulph raiseth a greater Army, and did more harm unto Rome, then it had suffered in 300. years before. Then Pope Stephen writ another supplication unto Pipin, who made no delay, but forceth Aistulph to perform the former conditions, and gave unto the Pope the Exarchate of Ravenna. Within a year Aistulph dieth, then a division falleth between Rachis and Desiderius for the Kingdom; the people, for the most part, were for Rachis; and Desiderius agreeth with the Pope, to ratify what the Kings had given; and to give more, if he would procure aid for him. Wherefore Pipin writ his fourth Epistle unto Pipin, giving him thanks for his aid; wishing many blessings unto him, and showing that Aistulph was stricken by the hand of God, and drowned in the bottom of Hell; and that by the hands of Peter, Prince of the Apostles, and by thy most powerful arm [speaking unto Pipin] Desiderius a most mild man was ordained King of the Lombards, who had sworn to restore unto Saint Peter, the Cities Faventia, Insubres and Ferraria, with all their Territories; and also Ausimo, Aucona, Humana, Bona with all their Territories; and he had sworn to keep peace with the Church of Saint Peter, and to be loyal unto the Crown of France; and entreated Pipin to approve the Coronation of Desiderius upon these conditions. Henceforth the Pope lifteth up his head, and having large Territories given unto him, will not rest until he be Monarch of the World. When Stephen had peace, he begun to repair the Churches, which Aistulph had caused to be thrown down, and died in the sixth year of his Papacy.
10. PAUL the I. succeeded his brother. He did write many Letters unto King Pipin. In the first, he speaketh of his brothers death, and engageth himself to continue the League contracted by his brother and the King; and he craveth that Pipin would do so. In the 3. He giveth thanks unto Pipin, for his defense against their enemies; and promiseth to cause the Monks to learn the songs of Carloman. In the 4. He showeth that he did suspect Marinus, a Priest of Rome, to consult with the Emperor's Legates; and to withdraw him, he had sent him unto the King, and craved that he would make him a Bishop there. In the 5. he showeth, that his Nuntio was not returned from Constantinople. In the 6. he giveth thanks for his exalting the Church of Rome; and showeth his confidence, under God, to consist in the arm of the most puissant King Pipin; and craved to send a Resident, by whom he might communicate the purposes and attempts of the Greeks. In the 8. he showeth, That the Emperor is already in Arms, intending to recover Ravenna and Rome, and craved his aid against the Greeks. In the 9. he showeth, that he will speak with Desiderius, and prepare what is needful against the Greeks. In the 10. he purgeth himself, that he had never said, that Pipin could not help the Romans now in their distress; and he giveth him liberty to deal with Marinus, as he will. In the 12. he showeth, that the Beneventans had taken some parts of Campany, and made them subject unto the Governor of Sicily; he admonished them once again to desist, and if they would not, he was resolved by the power of God, and help of Pipin, to send an Army against them, as the enemies of blessed Peter and Pipin; and he craved that the King would chide them by Letters, and if they will not obey, that he would consent unto the expedition. In the 13. he giveth thanks for his defense of the Church, and for the peace betwixt him and Desiderius; and craved that Pipin would send back the hostages; to the end he might have the City Imola. In the 14. he sendeth some treasonous Letters of Sergius, Bishop of Ravenna, and craved aid. In the 16. and 22. He speaketh of the Emperor's Legates residing in France, and giveth thanks that the King had so honourably accepted his Nuntio with the other, and had imparted unto him what he had done with the Emperor. In the 19. he giveth thanks for the safety of the holy Church; and craved the honor, to receive his lately born son from the holy Fount of Baptism. In the 21. he promiseth that no favor not terror should divert him from the King's favor, in whom he hath the greatest confidence under God, and his Mother, and the Apostles. In the 26. he writeth much of the cruelty of the Lombards, and that he had not sought the return of the hostates; but that he might have free passage thorough Lombardy; and now he exhorteth and adjureth him fearfully to detain them; and to cause Desiderius to restore all the goods of blessed Peter, that in the coming of the Lord he might shine as a glorious sun. In one Epistle he saith, that blessed Peter had chosen Pipin, Charles, and Carloman, three Kings, and had consecrated them by his Vicar, that they may be defenders of the orthodox faith, and maintainers of his flock. In an Epistle unto the French Army, he calleth Peter Protectour of France. In another he writeth, that it is lawful that the Bishop of Rome should reign as the Princes of the Nations do, and possess Kingdoms on earth and the glory thereof; and to undertake Wars, and to vindicate unto himself the emoluments of the Roman Empire. In an Epistle to Crodegangus Epist. Meten. he saith, Unto us albeit unworthy, in place of Saint Peter, is committed the Universal Church of all the World. In Catal. test. ver. lib. 8. many other of his Letters are mentioned. Those declare the rising of Peter's Vicar, though himself did never attempt or claim such things. Paul sat 10. years. After his death, Desiderius King of the Lombards, sought to have the friendship of a Pope towards him; wherefore his brother Toto, Duke of Nepet, with some soldiers entered into Rome, and himself followed by the advice of the Emperor Constantine; and caused his own brother Constantine to be chosen, who in one day (saith Onuphr. in Indict.) was made a Deacon, a Priest and Pope; and Desiderius compelleth the people (who did favor Philippus) to sweat unto Constantine. Nevertheless he could never obtain the favor of the Romans, because he was so nigh unto Desiderius, and a friend to the Emperor, and a hater of images. He sought the favor of King Pipin, and by his Letters promiseth to keep the amity begun betwixt him and his Predecessors. The Romans in a tumult kill Toto, and thrust Constantine into a Monastery, an. 768.
11. STEPHEN the III. would immediately assemble a Synod, and sent unto King Pipin, craving that he would send the most learned of his Bishops unto Rome for reformation of the Church. In the mean time Pipin dieth, and his sons Charles and Carloman governed both their own part of the Kingdom with small kindness; nevertheless they sent 12. Bishops out of France and Germany. Behold what a Reformation! He annulleth the election of Constantine; he causeth him to be whipped, and picked out his eyes; he annulleth all his Consecrations and other Acts; he censureth the Synod at Constantinople, and ordained that images should be worshipped by all Christians with great affection and honor; and he accursed the Greeks if they did not restore due honor unto images; because if Princes may let up their statues in Towns; and it be not lawful to set up the images of God and his Saints; their condition were inferior to Princes. After the Synod, he practiseth against the Emperor, as is touched. Many of his Epistles are extant, unto Charles and Carloman. In one he craveth to be witness of the Baptism of Carloman's son, as his Predecessors had been to King Pipin. In another, he dissuadeth Charles from alliance with the Lombards, as a faithless and base Nation; he adjureth him to obey his exhortation, and if he will not, he assureth him in the name of his Lord, blessed Peter, that he should be excommunicated; be separated from God, and be punished with everlasting fire : But if he will obey, he should deserve the reward of eternal joy, with the Saints of God : In all his Epistles is not any mention of Christ. By these Letters he persuadeth Charles to put away his wife Bertha, the sister of Desiderius, after they had cohabited one year; he did fear, if the alliance had continued, Desiderius might pull his wings : He sat 7. years.
12. HADRIAN or Adrian the I. would be more forward in maintaining images, and did write in defense of them, calling them Lay-men's books. In a Letter to Irene and Constantine, he saith, Ye will rest in, and embrace, the tradition of the orthodox faith, of the Church of blessed Peter and Paul, Princes of the Apostles, as it hath been done by the former Emperors, who with all their hearts did love his Vicar: For they shall be defenders of your Kingdom, and make all barbarous Nations subject unto your feet; that wheresoever ye go, they shall make you victorious: Seeing they are Princes of the Apostles, who have begun the catholic and orthodox faith; have by their writings, as Enacted Laws, commanded their faith to be observed by all who were to succeed in their seats; and so our Church both worshippeth their holy figures, and our Temples are adorned with their worshipful images until this day. Observe 1. That Peter and Paul are conjoined and coequal. 2. The Pope is the Vicar of Peter and Paul, and not of Christ. 3. He speaketh of the protection of Peter and Paul, and not of God. 4. He saith, the Apostles were the beginners of the Catholic faith, and he calleth it their faith; no word here of faith in God and Christ. 5. He saith, All who succeed in the seats of the Apostles, are commanded to observe their faith. But the Popes of following ages, have not observed the faith which Peter and Paul have left in their writings. Ro. Barns in Adrian the I. saith, All the care of the Popes then was on stones or in building Churches, or in making images, or in enriching the Church, or in excommunicating Princes, and in such toys; but in their own ministry they were seldom or never occupied. In Catal. test. ver. lib. 8. is made mention of 44. Epistles, written by him unto King Charles : In one he complaineth of Arechis, Duke of Benevento, that after Charles had returned from Capua, he had sent unto the Emperor, and had sought his aid, and the honor of Patriciatus; and therefore he craved the King's aid for advancing the Church. In the 3. He thanketh him, that he had given Rosellae, Populanium and Benevento unto Saint Peter; he complaineth of their untowardness, and of the enterprise of the Greeks; against whom, he craveth that Charles would have his Army in readiness. In the 5. he entreateth his aid against the Venetians who had taken Ravenna. In the 8. he thanketh him for a Cross sent unto him; and showeth, that he prayeth continually for him, and for his father of blessed memory; he entreateth him to cause them to restore the Territories of Rosellae, Populonium and Benevento, and promiseth him reward from Saint Peter. Although Charles, when he had taken these Cities from the right owner, gave thew to the Pope; yet he quitteth not his superiority, as is manifest in the 23. Epistle, wherein Adrian showeth, that the Greek Ambassadors had consulted with the Relict of Duke Arechis, to take the Dukedom of Benevento from Charles; and therefore he adviseth him to provide for his own security, and for the See of Rome. In the 9. he answereth unto a question propounded by Charles, What should be done to some Saxons who were relapse into Paganism? after long penance they may be received. In the 11. he exhorteth Bishops and Priests to put on not temporal, but spiritual Armor; that is, they should wait on fasting and praying. Mark that as yet Bishops had not begun to fight Battels, but they persuaded Princes to fight for them; and at that time, when some Bishops would have taken Arms, the Pope did dissuade them. In the same Epistle he saith, the dream of John a Monk was false; wherein he was told, that the Church of Rome had erred from the faith. Note. In the 29, 30, and 31. he complaineth, that Leo, Bishop of Ravenna, would not perform due obedience unto Saint Peter; that under the name of Charles had taken sundry things from Saint Peter, and had attempted to take Pentapolis, which King Pipin had given to the See of Rome; he showeth that Pope Stephen once deposed Sergius, Bishop of Ravenna, for his disobedience; and in the end, he entreateth him to cause Leo to give him obedience, and to make the Exarchate likewise subject. All the other Epistles are of this stamp, for enriching and advancing the Church, and to expel the Greeks with their adherents out of Italy; commending the worship of images, and setting up Peter in the room of Christ; for he expoundeth Peter, saying, Behold I am with you until the end; and he calleth Peter the intercessor, the protector, and rewarder; and he commandeth that prayers be made in the name of Peter. This Adrian, in an Epistle unto the Spaniards, calleth the Roman Church, Head of all Churches; and who separateth from her (saith he) separateth from the Christian faith. He is said to be Author of that Decree in Gratian. caus. 25. quest. 1. Generali, By a general Decree we ordain, that it shall be an execrable anathema, and he shall be guilty before God forever, as a transgressor of the Catholic faith; whosoever, King, or Bishop, or Potentate, that shall from henceforth permit the censure of the Roman Bishops to be violated in anything. He endeavoreth to have the Clergy free from the power of Princes. But in the year 773. Charles did appoint a Synod at Rome, where the Pope was with 153. Bishops and Abbots. Here Charles recovereth the right, which Constantine Pogonatus had let pass with Pope Benedict the II. to wit, with common consent, the Judges and Doctors of Law, thorough the City, were ordained to search the ancient Laws and Customs of the Empire, how heresies and schisms may be prevented, concerning the Apostolical See, and the honor of Patriciatus, and the Roman Empire. Then 1. All the people of Rome grant unto King Charles, and transfer into his perso • , and his Successors, all their right and power in the above-named particulars. 2. After their example, Adrian with all the Clergy and whole Synod, did give unto Charles their right and power of choosing their great High Priest, and ordering the Apostolical See: and moreover, that all Arch-Bishops and Bishops, throughout every Province, should receive investiture from him. Theodor. a Nyem. Secretary to sundry Popes. And Gratian. dist. cap. 63. Adrianus saith more, That who should act against this Decree, the Synod would accurse; and unless he repent, would adjudge his goods unto the Royal Exchequer: For this cause many waited upon the Court of King Charles, hoping to have Bishoprics and advancement by him, Avent. Annal. lib. 4. as he did advance the Bishops of Breme, Manda, Padeburna, &c. Here is some restraint of the ambition of the Popes for a time. Adrian did sit three and twenty years, ten months, and seventien days.
13. LEO the III. perceiveth the Romans aiming by all means unto a free government; and he feared that either the Popes should be brought under the government of the Senate, or they should be overthrown by the Greeks; he thinketh it fittest that Rome should be subject unto the Pope; and that the Pope should be sure of concurrence from France. Catal. test. ver. ex Regin. lib. 2. & Sigeber. ad an. 796. Wherefore without knowledge of the Senate he sent Angilbert Abbot of Saint Richarius, to advertise Charles of his election; and presenteth unto him, in token of loyalty, Saint Peter's keys, and the Ensign of the City, or the Eagle; and beseecheth him to send some of his Nobles, who might keep the people in obedience by their Oath or Sacrament, Ph. Morn. in Myster. ex Aimoin. lib. 9. cap. 89. So soon as the Romans (namely Paschasius and Campulus) heard of this message, they take the Pope and buffet him till they thought he was blind, and cast him into the Monastery of Saint Erasmus▪ Platin. But Continuator Eutropij saith, they beat out one of his eyes, and could not pick out the other, because the mercy of God had preserved him; and others say, both his eyes were stricken out, and restored again by miracle : But Zonar. saith, they who were sent, did spare him, and spoiled him not of his sight. Albinus did let him down by the Wall of the Monastery, and he fled unto Charles; he chargeth many of the Romans of usurpation; and he adviseth the King to exact on them an Oath of fidelity. Paschasius or Paschalis was there soon after him, and accused the Pope of adultery, &c. Charles dismisseth them both, and promiseth to be at Rome within few months. In Decemb. an. 800. Charles was received in Rome, with all show of honor; within 8. days he goeth into Saint Peter's Church, and in presence of all the people and clergy, he asketh, who had anything to say against Pope Leo. Paschasius and Campulus had published the Pope's crimes by writ; but knowing the King's affection towards both parties, they appear not. The Bishops who were present, answer, The Apostolical seat is the Head of the Church, and ought to be judged of none, Platin. But Ph. Morn. in Myster. showeth from Aimoin. That because none did qualify these crimes, the Pope was absolved upon his Oath. Platina saith, his Oath was delayed till the next day; and then he sweareth by God, and the four Evangelists, that all these things were false, which they had laid to his charge. Whereupon the King declareth him innocent, and condemneth his accusers. Within few days 300. of them were beheaded, in the Lateran field, for their presumption and affected liberty, on the 18. of December; and on the 25. day, Charles was proclaimed Emperor, as followeth; and from that time the French did alogether possess Rome and all Italy, saith Zonar. After that, Pope Leo could not live at Rome without trouble; therefore he sat at Mantua, and sometimes did abide with the Emperor. He is the first that Bellarmine can find to have canonized a Saint, de beat. Sanct. lib. 1. cap. 8. He appointed the supplications of three days, before the Feast of Christ's ascension; he first brought incense unto the Altars, to the imitation of Jews and Heathens. He sat 20. years, and died An. 816.
CHAP. III. Of Divers Countries.
1. FEw Pastors of that Country were comparable unto the former, in doctrine, devotion or zeal (as we find in Catal. test. ver. lib. 8. from Aventin. lib. 3.) unworthy Priests were promoted, covetous, adulterous, drunkards, whose God was their belly; given to hunting and hawking; as also Pope Zacharias complaineth in Epist. ad Bonifac. and we will see Acts of Synods against these vices. Nevertheless such men were advanced for bribes, or other by-respects. Likewise Bishops were more ambitious, than given to seek souls unto Christ. Monks were thought more religious, but their religion then (for the most part) did consist in superstitious ceremonies and rites; the people did admire them for their show of austerity; and the Bishops bear with them, because they endeavor to draw all men under the obedience of the See of Rome. So whilst corruption waxeth in all these, Truth faileth; especially, the opinion of merit was not pratled in private, but openly proclaimed; and in the Synods they change the phrase, Men shall be judged according to their works; unto this, Men shall be judged for their works, or according to merits. Preachers did not plead so much the cause of God, as their own; they corrupt the truth with fables; as Gregory in his Epistle to Boniface testifieth; and for constitution of their errors, they allege visions; as Io. Bale Cent. 1. cap. 91. showeth how Egwin, Bishop of Vigornien, did swear before Pope Constantine, that in a Vision he was commanded to preach unto the people, that the image of Saint Mary should be worshipped; and he writ a Book of Apparitions, which the Pope approved with his Seals, and sent it unto Britwald, Primat of England, with express command to call a Synod at London; and by his authority, to recommend that book unto the people. So Constantine, Bishop of Cyprus, in the Nicene Synod Sess. 4. said, a certain man, driving a nail into a Wall, pierced the head of Saint Peter's image, and immediately his head became sore; and when he was bidden to draw out the nail again, he did so, and became whole. Many such fables were then preached. Whatsoever was the zeal of King Charles, bad was the success of his putting the sword into the hands of Bishops; as Lullus, Bishop of Ments, was a Warriour unto Charles; Megengard Bishop of Herbipolis, was called Duke of Franconia, and when he went to Mass, he had a drawn sword carried before him. Charles gave unto Herinbert, Bishop of Minden, a Guard of Soldiers against his enemies: Wherefore Alb. Crantz. in Metropol. prooem. saith, Charles (not God) gave to Bishops the sword to still and punish stubborn Rebels. Luder. Ep. Monasten. carried in his badge a sword and a Shepherds club. Anepos a Bishop, was Commander of the French Army, against Vilian in Suevia. Yea Bishops took up Arms against Bishops; as Calistus, Bishop of Aquileia, against Amator, Bishop of Friali. Many Synodal Acts were made against this; and Pope Zacharias writing to several of France and Germany, saith, Though we walk in the flesh, yet we should not walk according to the flesh; and the Weapons of our Warfare, are not carnal, but spiritual; and therefore it is not lawful, that Priests or Pastors do bear Arms. And the same Pope, in another Epistle to Boniface, requireth him to depose all Bishops and Priests, who had defiled their bodies with blood, either of Pagans or Christians. Council. tom. 2. And Carloman in his Laws. None who hath entered into Orders should bear Weapons: and in the Council held at his command, An. 742. We discharge all the Ministers of God from bearing Armor, from fighting, from going against an enemy, or into an Army.
2. Concerning the Election of Bishops, the words of Pol. Vergil. de invent. rer. lib. 4. cap. 2. are, From the beginning, the Election of Bishops, Priests and Deacons, was in the power of the Apostles; and then of the Priests of the Cities, not without the suffrage of the people and judgment of adjacent Bishops; as Cyprian testifieth in many places, especially in Epist. ad Felic. Presbyt. that this custom continued a long time. This creation of Bishops was turned into another form by Boniface the III. he decreed, That they should be chosen by the people, and society of the Priests, the Prince of the place not resisting; and the Roman High Priest consenting with these words, We will and command : But this Decree went soon out of use, all these things declining to worse. So far he. Now for the Election in this Century, the words of Waltram, Bishop of Naumburg, about the year 1100. are remarkable, Gregory the I. writ unto Theodoric, Theodobert and Brunichild, King and Queen of Austria, that they should invest Bishops without simony. Long before the Decree of Pope Hadrian, the Kings who were anointed, and Majors of the King's house, had the authority of investing Bishops, as Dagobert, Sigebert, Theodoric, Childeric, Pipin invested these Bishops, Remaclus, Amandus, Audamarus, Antpert and others. The like is read of the Bishops of Spain, England, Hungary, how of an old custom, Bishops entered by their Kings, until these days, saith he, Ph. Morn. in Myster. Pope Zacharias in an Ppistle to Boniface teacheth the same, that Priests and Monks received their places in Churches and Monasteries from Magister Aulae in France; as is before in Adrian the I. near the end. Also one having received a Bishopric from King Charles, and coming before him, casteth himself off his horse, with nimble agility; to him said Charles, So far as I can see, thou art a good horse-man, leave thy benefice unto some weaker man, I have need of thee for another service. Gratian. is clear in this point, Dist. 63. is an Epistle of Pope Leo the IV. to the Emperors Lotharius and Lewis, saying, The Church of Reate for a long time hath been destitute of Pastoral care; it is expedient, that it be helped by the arm of your excellence; wherefore, the word of salutation being permitted, we entreat your meekness, that it would please you to give that Church unto Colonus an humble Deacon; that he, having your license thereunto, we may consecrate him Bishop: But if it please you that another be sent thither, let it please your Majesty to give him Tusculum, which is also vacant. And a little before in the same Disti. Nicolaus Pope, unto Lotharius King, Understand that it is reported unto us, that whosoever is advanced unto a Bishopric in your Kingdom, ye let none be chosen, but who you please; therefore by Apostolical authority with obtestation of God's judgment we injoin thee, that thou suffer none to be chosen, until our Apostleship be advertized. Here he is loftier then the former, yet he craveth to be acknowledged only in two Bishoprics, neither denieth the King's interest. But afterwards Pope Gregory the VII. ordained, That no Priest should take a Bishopric from a Lay-man (as followeth) if he did, he should lose it, and be excommunicated, Gratian. cap. 17. qu. 7. can. Siquis deinceps, & cap. quoniam.
3. We have heard how busy Popes and Monks were, to draw all the world under the obedience of the Roman See; and now they boast of their supremacy throughout all ages. But it is certain, that the Title of Supremacy was not given unto the Bishop of Rome, before the year 606. It is true, when the Emperors left Rome, and did dwell at Milan, Ravenna, or Constantinople, the Bishop of Rome sought to exalt himself; but his pastoral honor was laid in the dust, when the Goths dwelt at Rome; then the Bishops of Ravenna and Constantinople strove for the first place, as if the Bishop of Rome had been out of the World; but they were deceived. For Bishop Zosimus did claim more power, then any of his Predecessors had, or did claim. He sent Faustinus, Philippus and Asellus to the sixth Council at Carthage, in favor of Apiarius a Priest, who fled to Rome for aid against Dioecesan Urban, who had deposed him for lewdness. Amongst other things, Zosimus gave them in charge, to claim this prerogative, that if any Bishop were accused or deposed, and appealed unto Rome; the Bishop of Rome might either write to the next Province to determine the matter, or send one from his side, to represent his person, and sit in judgment with the Bishops there : and for proof, he citeth in writing under his hand, a Canon of the Council at Nice. The Bishops assembling out of all Afric, to the number of 217. and finding no such Canon in their books Greek nor Latin; direct their answer to Bishop Boniface the I. refusing to restore Apianus; and concerning Appeals to Rome, they would suffer that to be silent for a while, till they could get the Canons of the Nicene Council. And they did write unto the Patriarchs of Alexandria, Constantinople and Antioch, for true Copies of the Nicene Council; which when they had received, and seeing their own Copies agree word for word with them; first by their Decree they deny all Appeals to Rome; and then by their Letters, they charge the Bishop of Rome with ambition and forgery; writing thus : Our due salutations remembered, we entreat and earnestly pray you, that hereafter you would not so lightly give audience, to those that come from hence unto you; neither receive anymore, such to the communion, whom we excommunicate; because your Reverence shall easily perceive that order taken by the Nicene Council : For if there appear a proviso for inferior Clerks and Lay-men, how much more ought the Synod to have the same observed in Bishops, who being excommunicated in their own Province, they should not be suddenly or unduly restored to the communion by your Holiness? And likewise your Holiness must repel all wicked refuges of Priests and other Clergy-men, as becometh you; for by determination of the Fathers, is this derogated from the Churches of Africa; also the Nicene Canons do most evidently commit, both inferior Clergy-men, and the Bishops themselves, to their own Metropolitans: No doubt they most wisely and rightly provide, that all matters should be ended in the places where they first did arise; nor shall the grace of the Holy Ghost be wanting to any Province, by which equity may be gravely weighed, and stoutly followed, by the Presbyters of Christ; especially whereas every man hath liberty (if he mislike the judgment of those that hear his cause) to the Councils of his own Province, or to a general Council. Or how shall the judgment over the Sea [meaning at Rome] be good, whereto the necessary persons of the witnesses either for sex or age, or several other impediments cannot be brought? For that any should be sent from your Holiness side, we find decreed by no Synod of the Fathers. That which you send hither by Faustin, as a part of the Nicene Council; in the truer Copies which we have received from holy Cyril, Bishop of Alexandria, and reverend Atticus, Bishop of Constantinople, taken out of the Originals themselves, which also we sent unto Boniface your Predecessour; in them we say, we could find no such thing : and as for your Agents or Messengers send them not, grant them not at every ones request; lest we seem to bring the smoky pride of the World into the Church of Christ, which proposeth the light of simplicity and humility unto those that desire to see God, &c. Here many ways do they withstand the Bishop of Rome; the Appeals which Zosimus claimed by the Council at Nice, they confute by the same Council, and with other pithy reasons; the Legates à latere, they reject, as never spoken of in any Council : Running to Rome, they call a wicked refuge; and sending Messengers from Rome, they call a smoky pride of the World; the corrupting the of Nicene Canons, they disprove by true and authentic copies; and Apiarius whom the Bishop of Rome had restored twice unto the Communion, they utterly banished from the Church of Christ; and not content therewith they set down a rule, that if thereafter any Priest shall appeal to Rome, no man in Africa should receive him to the Communion. Each one may judge what these would have done, if Zosimus had claimed to be the head of the Universal Church, or Vicar general of Christ, supreme and infallible judge of all men and matters Ecclesiastical, and that not by consent of a Synod, but by grant from Christ. After this Eulalius, Bishop of Carthage, did submit himself unto Boniface the II. but he was the first and last, condemning all his Predecessors, and he had no Successor therein, who would submit. Lib. Pontific. in Leo the II. showeth, that the African Church was called 〈 in non-Latin alphabet 〉 , or heads to themselves. Then whoever heard that the Abyssines, or Church of South Africa, was under the Bishop of Rome? Thracia and the Greeks would never acknowledge the Church of Rome, in way of superiority, except a short time, when the Latins were Lord's of Constantinople. When the Pope conspired with France against their Emperor, the Greeks did write unto Pope Leo, Because you have withdrawn yourselves, therefore we withdraw ourselves from you. And this withdrawing was not from subjection but from unity, as is manifest by their matual withdrawing. Catal. test. ver. lib. 8. ex Ranulp. polychro. lib. 5. cap. 28. Only the Emperor Michael did submit his Kingdom unto Pope Adrian; and the same Michael did again cast off the same Adrian, and expelled all the Latin Priests out of his Dominions; Platin. in Adrian the II. Armenia, Palestine, and Syria, were never subject unto any foreign Bishop, until Godifred conquered Jerusalem, an. 1099. And many other Provinces of Asia did never submit unto the Pope; and till this day are many Christians in Asia, who though they be subject unto the Turk and other Princes, yet continue in the same faith or doctrine; and for the most part, have succession of Bishops from their first Reformation, and were never subject to any foreign man in spiritual things. As for the Western part (as it was called) of Europe, something hath been spoken; and moreover Egila, a Spanish Bishop, sent Saranus a Deacon, and Victorine a Clark, unto Pope Adrian the I. to ask his counsel in some questions. The Pope returned answer, That he was willing to correspond, if he would submit unto the See of Rome; and especially, if he would oppose those who did despise the fasting on Friday and Satturday; as appeareth (saith Catal. test. ver. lib. 8.) by the Epistle of Adrian to Egila. But he would not accept these conditions; therefore in another Epistle unto the Bishops in Spain, the Pope did accuse Egila that he followed the errors of Vincentius, and was contrary unto the Catholic discipline. Neither in all the Councils that were in these Centuries within Spain, is any mention of dependence upon the Pope. Behold then Spain was not subject in these days, unto the See of Rome. And generally what was the estate of Europe, at that time and afterwards, is most plain from the Oration of Arnulph, Bishop of Orleans, in the Council at Reims, An. 992. as followeth in the own place. Also Blondus de restaurat. Romae lib. 3. speaking of the jurisdiction of Rome in his time, could say, Almost all Europe sendeth greater, or at least as great Tribute unto Rome, now as of old : where his boast is bounded within Europe, and with an almost. And Bellarmine de Ro. Pont. lib. 3. cap. 21. saith, When Antichrist, as ye will [speaking of the Pope unto the Protestants] began to reign, the See of Rome lost almost all Afric, the greatest part of Asia, and all Greece; and in our time (saith he) wherein ye cry that Antichrist rageth most, all things have fallen so prosperously, that he hath lost the greatest part of Germany, all Sweden, Gothland, Norway, Denmark, a good part of England, France, Swisserland, Bohemia and Hungary; and therefore (saith he) if to wax prosperously be a note of the Antichrist, the Pope cannot be called Antichrist, seeing he wanteth so many Provinces. I answer, in the first part Bellarmine saith, that the Pope hath lost what he never had; and in the latter part, he hath lost more; for he might have added Scotland, Ireland, a great part of Poland, Prussia, &c. But all these had given their power and Kingdom unto the Beast, until the word of God was fulfilled; and they do now hate the Whore, and have made her naked; as it is said, Rev. 17. But it is nowhere written in Scripture, nor do Protestants say, that the Beast, or Antichrist, had or shall have dominion over all the earth, although he make such a claim falsely; yea the fourth part of the earth was never subject to the See of Rome at once, or at one and the same time.
4. As the Papishes do glory (in vain) of the Pope's Supremacy over the Church; so they pretend his power over all the Kingdoms of the earth; this they do hold, but with some difference amongst themselves; for the • anonists (as they are called) hold, that all the Kingdoms of the earth do directly belong unto the Pope; and the Jesuits say, not directly, but indirectly; and these two sects write against one another in this matter, as for life and death. But whether directly or indirectly, both do agree that the Pope may give any Kingdom of the earth to whom he pleaseth. Satan did once say so. And in the 9. Century Pope Nicolaus did not say so, as followeth. Let them show any such practice before this eighth Century. Did all the Bishops of Rome [before this time] give Kingdoms to whom they would? Or were they ignorant of their power? But say they, at that time, Pope Zacharias gave the Kingdom of France unto Pipin and his line. So unto this place belongeth that controversy which Bellarmine hath de Ro. Pont. lib. 2. cap. 17. & lib. 5. cap. 8. By what means, and by what persons Pipin obtained the Kingdom of France, Gratian. caus. 15. quest. 6. cap. Alius, saith, Zacharias deposed Childeric, King of France, and placed Pipin in his room. And the gloss saith, Deposuit, idest, deponentibus consensit, he consented unto them who deposed him. Platina in Zacharias saith, By his authority the Kingdom of France was adjudged unto Pipin. The Jesuit Dion. Petavius in Rationar. temp. par. 1. lib. 8. saith, Pipin, by the authority of Pope Zacharias, and by consent of the French Peers, did add a new Title of King unto his Royal Power, which he had not before. If we look to the more ancient Writers, the story is thus: About the year 663. Clotharius, King of France, gave himself to the lusts of the flesh, and committed the government unto Ebroin, Master of the Palace (or, as others call him, Constable.) This example turneth into a custom, and An. 694. Pipin, Duke of Austrasia, attained this charge under Clodoveus, or Clovis the III. as Io. Serres calleth him, and he keepeth it in the days of King Childebert the II. and his son Dagobert; so that then there was the Title of a King, and all the power was in the hand of the Constable. Abb. Vrsperg. in Chron. pag. 170. Edit. An. 1538. The King was seen once in the year publicly; to wit, the first day of May, then he received and gave gifts, without any other discharge of Royal power; and all affairs of State were managed by the Constable. After Pipin was great contention for so honorable a place; his son Charles Martel prevaileth, who in the days of Theodoric or Therric the II. enlargeth the Kingdom of France: and as the fore-named Petavius ex Gest. Franc. Epit. lib. 1. showeth, he overthroweth Raginfred (his Competitour, or as he saith, who was chosen Mayor) and Eudo, Duke of Aquitania, An. 718. then he subdued the Saxons, Alamanes, Bavarians, and Aquitans. Eudo hath his refuge unto the Sarazens in Spain, and persuadeth their King Abdirama to invade France. Charles did slay in one Battle 375000. Sarazens, with the loss of 1500. French, at Towrs, Fascic. temp. fol. 45. Edit. Venet. An. 1484. and Io. Serres and others. Thereafter he did take-in Burgundy and Lions, An. 727. and the next year, Eudo being dead, he possessed Aquitania peaceably. In the year 731. the Sarazens did come again into France. Charles overthrew them, and did gain Avenion and Narbon from them. Therefore by a more honorable Title, he was called Duke and Prince of France; and under that name he governed the Kingdom 19. years, and died An. 741. Platin. in Gregor. II. He had four sons, Carloman, Pipin, Egidius and Grypho; some say, Grypho was the son of his first wife, a daughter of Bojaria. Pipin made Egidius Bishop of Rotomayum, and left his government unto Carloman and Pipin; and they two divide the Kingdom, and govern either his own part, under the Title of their father; as is apparent by the first words of the Council under Carloman, In the name of our Lord Jesus Christ, I Carloman, Duke and Prince of the French, in the year 742. from the Incarnation of Christ on the 11. of the Calends of March, by the advice of the servants of God, and of my Nobles, I have assembled the Bishops in my Kingdom, &c. Note these words, and see what power he had. Within 7. years after this Synod, he laid aside his Princely authority (saith Bellarm. loc. cit.) and entered into a Cloister at Sotacte; and then all the authority was in Pipin alone. Grypho rebelled against Carloman; but at last Pipin took him in Italy, and caused him to be beheaded, An. 753. Pipin having the government alone (and wanting no occasion) did aim at a higher Title. The Sarazens in Spain were preparing to make new Wars against France; but Pipin did prevent the storm, he seized on the passages of the Pyrene hills, and forced those redoubted enemies to receive Laws from him. Then he did help the Cities that had been spoiled; he disburdened others of public charges, and established justice; and dealt so valiantly and discreetly both in Wars and Peace, that he gained the hearts of all the countries; also it did not a little add unto his esteem what he had done against the Lombards, and in other parts of • taly. Blondus dec. 1. lib. 10. saith, I find in Alcuinus, Paulus and several others, who have written the Acts of the French, that the Nobility and Commonalty of that Nation, duly considering the worthiness of Pipin, and sottishness of Childeric; consulted with Zacharias, Bishop of Rome, whether they should tolerate so foolish a King any longer, and defraud Pipin of his deserved Princely honor: And when the Bishop made answer, That he was best worthy to be King, who could best discharge the Office of a King; the French, with the public consent of the whole Nation, did pronounce Pipin for their King; and Childeric was shaved and made a Monk. And Aventin. in Annal. saith, When Volarad a Bishop, and Burchard Abbot of Saint Dionis at Paris, were sent to understand the Pope's judgment: his answer was, I find in the sacred story of Divine Scriptures, that the people fell away from their wretchless and lascivious King, who despised the counsel of the wise men; and created a sufficient man, one of themselves, King, God himself allowing their doings; all power and rule belong unto God, Princes are his Ministers in their Kingdoms; and rulers are chosen for the people, that they should follow the will of God, the chief ruler, in all things, and not to do what they list; he is a true King, that guideth the people committed to his charge, according to the prescript and line of God's Law; all that he hath, as power, glory, riches, honor and dignity, he receiveth of the people; the people create their King, and the people may (when the cause so requireth) forsake their King: It is lawful therefore for the French and Germans, to refuse this unkind Monster, and to choose one who may be able, in War and Peace, by his wisdom, to protect and keep in safety their wives, children, parents, goods and lives. So Pope Zacharias giveth his advice, and pretendeth not any interest into the matter. Then he writ unto Boniface, Bishop of Mainz, that he might anoint Pipin King of France, and declare all his Subjects free from their Oath of Allegiance unto their lazy Sovereign. And now the Reader may judge, what Pipin did receive from Pope Zacharias. This was the work of many years, and so ended An. 752. Here observe that Pipin was anointed; but anointing of Kings was not in custom amongst Christians in the days of Lactantius, who in Institut. lib. 4. cap. 7. speaking of Christ's name, saith, It was commanded unto the Jews, to make an holy oil, wherewith those were anointed who were called unto the Priesthood or Kingdom; and now among the Romans, the Robe of Purpure is the sign of their royal assumed power; so unto them, the anointing with oil gave the name and royal power. And Augustine on Psal. 45. saith, It was the custom only of the Jewish Nation, to anoint Kings and Priests; whereby was taught, that among none other but the Jewish people, was the King and Priest of the world to be born. Anastasius Patriarch of Constantinople, did anoint Emperor Leo the I. and thereafter that came into custom, to show, that the Emperor was a true Christian and free from heresy. They want no colors for bringing into the Christian Church Jewish or Heathenish rites.
5. John Damascene (who was called Chrysoras, for distinction from another of that name, who lived about the year 300.) had been amongst the Sarazens; and for fear of death, did make profession of Mahumetism; but being escaped did write in defense of the Orthodox faith, and began the first system of Divinity amongst the Greeks; as afterwards Pe. Lombard among the Latins; he was a maintainer of images; but in many other things, was an adversary to the present doctrine of Rome. Lib. 1. de Orthod. fide, cap. 1. he saith, All that is given unto us by the Law and Prophets, Apostles and Evangelists, we embrace, acknowledge and reverence, seeking no further. God therefore being ignorant of nothing, and providing whatsoever is profitable for us to know, hath revealed it; but he hath hid in silence those things, whereof we could not endure the weight; therefore let us love these things, and abide in them; neither should we pass beyond the bounds appointed by his eternal will, not transgress the Divine Tradition any way. Lib 3. Cap. 17. The Lord's flesh is enriched with Divine Efficacy, because of the hypostatical union; neither doth it fall, or hath it exceeded its proper nature, nor its natural properties. And Cap. 18. he saith, The communication of Omnipotency unto Christ-man, or his Man-hood, may be declared two ways; First, That this man Christ is almighty by communication of properties : Next, The proper works of God are given to the flesh, as the instrument of the Deity. And Lib. 4. Cap. 18. After he hath at length recommended the reading of the Scriptures, he reckoneth the Books of the Old-Testament according to the Hebrew; and then he saith, The Wisdom of Solomon, and of Jesus son of Sirach, are pleasant and good; but are not numbered among the Prophetical books, nor were put into the Ark. And in Cap. 25. he commendeth Virginity; and then he addeth, this we say, not derogating from marriage; God forbid! for we know, that God blessed marriage by his presence; and it is said, Marriage is honorable amongst all men. In Cap. 14. he saith, By invocation, and by working of the Holy Ghost, the Bread and Wine and Water, are supernaturally changed into the Body and Blood of Christ. The Papishes make use of this testimony for their Transubstantiation; but there is also a supernatural change of the Water in Baptism, and yet no Transubstantiation; neither do the Greeks believe it to this day, but only a mystical change in regard of the use and effect.
6. In the Epistles of Pope Zacharias to Boniface, it is evident, that divers Bishops and Priests, contemned the pretended Apostolical authority, and his excommunications. In the Epistle of Pope Adrian, it appeareth, that Leo Patriarch of Ravenna, withheld many things from the See of Rome; and that he despised the Judges whom the Pope sent thither; and that he opened the Letters that were sent, by some of his Diocy, unto the Pope. Also Regimbald, and other Bishops of Lombardy, did allow their Clergy to marry against the Decree of Rome, Ex Epist. Adrian. ad Carol. When Maurice, Bishop of Istria, professed himself to be the faithful servant of Saint Peter, and required Pensions there unto him; the people pulled out his eyes, and said, their land was the Territory of Charles, and not of the Pope. Catal. test. ver. lib. 8. Paulin Bishop of Aquileia, in his book against Felix and Eliphand, Bishops of Uurgelita and T • le • o, commendeth the Holy Scriptures; and condemneth all opinions whatsoever, that cannot be proved out of them; he saith, The Church is built upon the Rock Christ; and it may be shaken by Heretics, but cannot be drowned; because it is strengthened by the right hand of Christ : he saith, Teachers and every Christian, should fight against heretical opinions, and refute them; for a Soldier of Christ should not be basely afraid for the force of approaching Battle; nor by straying seek the lurking holes of harmless escaping: but being girded with the weapons of their own Warfare, should courageously pierce the hearts of their enemies, with spiritual darts out of the Bow of the Scriptures.
7. Aponius a French man then writ several books, in Cant. lib. 1. he saith, The Lord hath given his fiery word unto this World, in the figure of a coal, in the Tongs of the two Testaments; which being lifted from the Altar, did purge the lips of the Prophet Isaiah, who by the only union of the flesh was free, and lived mixed with the dead; and He [the Lord] by inspiration of the Holy Ghost, causeth that all souls who (like dead coals having their understanding darkened with ungodliness) were not kindled; but now are inflamed with vicinity thereof : now that they are kindled with the flame of the love of their Spouse, it is the proper gift of the grace of God's Word. Lib. 3. Christ is made the meat and drink of his Church, by the Sacrament of his body and blood. Lib. 6. Whatsoever a Teacher or Pastor of souls teacheth, unless he show it proceedeth from the Almighty God, in the Old and New-Testament, he is a murderer of souls. And again, The words and examples of them, from whom the milk of doctrine is poured into the hearts of the hearers, should always feed on the flowers, not of the lower writings of worldly men, but of the higher Apostolical Mountains. Ib. lib. 1. Because the power of our will is not able to climb so high as we must ascend, running after God; therefore the Church crieth, Draw me after thee. Lib. 4. Whosoever would escape from the enemy whose power is in the air, let him keep the right faith, and enter into the holes of the Rock, which ble • sed Paul demonstrateth.
8. About the year 780. the old controversies, concerning God's Predestination, and man's free-will, were renewed in Spain: Some saying, that Predestination unto life or death is in the power of God, and not in man's power : Others asking, Why should we endeavor to live holily, if it be in the power of God? And others asking, Why should we pray unto God that we be not overcome in temptation, if it be in our power or liberty of will? At that time Pope Adrian did write unto the Spanish Bishops, and propounded unto their consideration, what (upon the like occasion) Fulgentius Epist. Ruspen. about the year 455. had written unto Eugyppius, against a Sermon of a Pelagian. The words of the Pelagian were; They who affirm that some are destinated unto life, and others unto death, do trample grace in themselves damnably, while they admit it for them reprehensively only: Behold with what knots of impiety they do tie themselves! If I be predestinated unto good, it is needless that I resist evil; but if I be born unto evil, it availeth me not to do good : And so on both sides the desire of praise and godliness being stopped, one becometh secure, and another desperate; and thereby all exercise of righteousness is made void, prayer ceaseth, and working fainteth: But it is not so, and therefore let us pray incessantly; because the Lord saith, Pray without intermission, lest ye enter into temptation: And let us strive against all sin, not only by prayer, but with diligence also; because the Lord witnesseth, that each one shall receive according to their own work. The answer of Fulgentius, which Pope Adrian did approve and send, was thus : God hath prepared his works of mercy and righteousness, in his unchangeable eternity; and as he was never ignorant of his future works, so he was never improvident in the preparation of those works; therefore he hath prepared good works for them who were to be justified, and to the same who were to be glorified, he hath prepared rewards; but unto the wicked, he hath not prepared evil wills or evil works, but he hath prepared for them just and everlasting punishments: This is the eternal predestination of the future works of God, which as we know to be continually insinuated unto us by the doctrine of the Apostles, so we preach confidently; for blessed Paul both evidently and often teacheth us, the predestination of them whom God saveth freely; for he saith of God, whom he foreknew, them he predestinated; and whom he predestinated, them also he calleth : Cerrtainly not others, but whom he hath predestinated, them doth he call and justify; nothing in the works is uncertain, because nothing in his predestination faileth; therefore God beginneth the works of his predestination, by vocation; and consummates them by glorification: And yet not in them all whom he calleth, but unto them who love God, all things work together for good unto them, who are called according to his purpose: Therefore let all believers keep the truth of predestination, because whosoever believeth not the counsel of God in this predestination, shall not attain unto the glorious effect of the same predestination; but whosoever is not predestinated unto glory, is without doubt found to be appointed unto punishment, which is known to be predestinated in God's preparation, that thereby infidelity and impiety may be punished. Wherefore the blessed Apostle Jude saith, Certain men are crept in unawares, who of old were fore-ordained to this judgment of our God; but the Doctrine of the Holy Ghost saith warily, that the wicked were ordained not unto sin, but unto judgment; that is, not unto impiety, but unto punishment; for they were not predestinate unto this wicked impiety which they commit, but unto the punishment which they receive in Divine equity. Wherefore whereas th • Author of that sermon, saith, Let us pray incessantly; because the Lord saith, Pray without ceasing; and then, Let us wrestle against all sin, not only by prayer, but with diligence; let us humbly seek Grace from God, that we may have it continually working with us; by which God would both keep us in diligence, and when the work is done, bring us unto the reward, &c. This Epistle of Pope Adrian, is amongst the Epistles of the Popes, which Charles the Great did cause to be collected into one volumn, An. 791.
9. At that time was great contention for receiving the Mass of Pope Gregory into the Churches, first by authority of Pope Adrian, and then of King Charles; some Churches had one Directory, and some another who would not change. When the Pope saw so great opposition (and it may be understood, that it was not small, when the Pope was put to such a shift) he said, he would refer it unto the Will of God, whether he would, by any visible sign, approve the Mass of Gregory or of Ambrose: so these two books were laid together upon the Altar in Saint Peter's Church, and he called upon God to show which of the two he approved. The doors were shut all night, and the next morning when they returned into the Church, the book of Ambrose was found lying, as it was laid down; and the other, was all torn and dispersed thorough the Church. The Pope maketh the Comment (if we will believe Jacob. de Voragine in vita Gregor.) that the Mass of Ambrose should lie untouched; and the Mass of Gregory should be used thorough the World; and so he did authorize and command that it should be used in all Churches and Chapels. But many did expound that sign the contrary way, and would not receive it, till Charles did command all Bishops and Priests to use it thorough his Dominions; he caused the Mass of Ambrose to be burned, and threw many Priests into prison, who refused to accept the new Mass. The Church of Milan would not change: Walafrid Strabo (who lived about the year 900.) testifieth in his book de Exordiis rer. cap. 25. that in his time the Roman Mass was not universally in all Churches; but almost (saith he) in all the Churches of the Latins, and no Benedictine Monk did read it. In the sixth tom. of Biblioth. Patr. de la Bigne, are many books of several Authors, explaining (at that time) the signification of the Ceremonies enjoined in that Mass: Their Dedicatory Epistles and Prefaces, show that they were put upon that work, by the authority of the King, and some time-serving Bishops; and the great number of those books, is an evident proof of great opposition against that Mass and the rites thereof; although the books of the Adversaries have been kept down by the prevailing party. Hereunto serveth what Antoninus de Voltelina, a Dominican, said in the Council at Trent (as is written hist. lib. 6.) It is clear by Histories, that of old every Church had their own Rituals of the Mass, brought in day by day, rather of custom than by judgment or constitution; and that the lesser Churches did follow their Metropolitan, or their neighbor greater Churches; but the rite of the Roman Church, was received in many Provinces, for gatifiing the Pope; and nevertheless there be yet many Churches, whose rites differ very much from the Roman: Even in Italy remaineth the rite of Milan, differing from the other in the principal parts thereof; and that the same Roman hath suffered many changes, is clear unto any who readeth the old book, called Ordo Romanus: Neither in ancient time only, but within these few ages, certainly before 300. years, the rites of Rome were not the same, which the Priests observe now in the City of Rome; but which the Order of the Dominicans do retain : Moreover (said he) the Vestments, Vessels and other Ornaments, both of the Ministers and of the Altars, which are now in use, are so new and transchanged (as is easy to be observed by looking on the Books and Pictures) that if the old things were brought into the World again, none would know them: Wherefore if the Fathers will bind themselves, to approve the only rites of the Roman Church, they cannot want reproof; as by prejudice condemning antiquity, and the rites of all other Churches, and so expose themselves unto the sinistrous interpretations of men; wherefore it were better to set upon those things which concern the essence of the Mass, without any mention of the rites. And in declaring the differences betwixt then-present custom of the Romans, and that which was called Ordo Romanus; he nameth especially, that in this the Communion was given under both the species unto the people. Some were offended at his freedom of speech; and the Bishop of Quinquecclesiensis, did openly profess, that the Frier had spoken truly; neither could any, who loveth truth, be offended with him. Hence it appeareth clearly, that the Church of Rome hath been subject to novations from time to time; and the Missal now, is not the old book of Pope Gregory the I. More of the Mass followeth in the next Century.
10. In the sixth tom. of the fore-named Biblioth. Patr. is a remarkable piece of Amalarius Fortunatus (Trithemius calleth him Hamularius, a very learned man in the Latin and Greek languages) a Monk of Luxovia: In the Preface he showeth, that he had written another book of Divine Service; and thereafter he went to Rome, to inquire of the reasons of the rites different there from other Churches; and so he did write four other books, wherein he describeth what he had heard, and what he thought himself on the contrary; yet in a mild and moderate way, whether for fear to offend, or in hope to prevail with fair information, it is uncertain. He saith, In all that I write, I hang on the judgment of godly men and holy fathers; and withal, I say what I think. What things are done in the celebration of the Mass, are done in the Sacrament of the Lord's Passion; as he commanded, saying, How oft ye do this, do it in remembrance of me: Therefore the Priest in offering Bread and Wine and Water in the Sacrament, representeth Christ; the Bread and Wine in the Sacrament, do represent his Body and Blood; Sacraments should have a similitude of those things whereof they are a Sacrament; wherefore let the Priest be like unto Christ, so the offering of the Priest upon the Altar, is like unto that of Christ on the Cross; that which is offered in resemblance of Christ, the Priest commendeth it unto God the Father. Let the judicious hearer consider, for whom are the prayers that the Priest saith after the Communion; and he shall find that they sound for them who are refreshed with the heavenly bread. [No prayer for the dead.] Lib. 3. in prof. It is sufficient, that the Bishop or Priest, do only bless the Bread and Wine, whereby people may be refreshed; as in ancient times it was done by the Apostles. Lib. 1. Cap. 14. he saith, No creature do I, by reverencing, adore but God; all substance which is not God, is a creature, and a creature is not God; the Cross of Christ may be set before me, but in my mind I hold Christ as hanging on it. The very words of the prayer declare whom we adore, we say, We adore thy Cross, O Lord, and we commend and glorify thy holy resurrection: Here are no words of praying, but of showing the adorable Cross, and the commendable resurrection of our Lord. And in another place we say, God who by the precious blood of thy only begotten Son, our Lord Jesus Christ, hast been pleased to redeem us; grant graciously, that who come to adore the life-giving Cross, may be freed from the bonds of their sins; to whom I pray, him I adore; I am cast down in body before the Cross, but in my soul before God; I reverence the Cross by which I was redeemed, but I pray unto him who hath redeemed me. Then he hath a story of Oswald, King of England, whom he calleth faithful and most Christian; how he being in danger of his enemies, caused a Cross to be set up (on a Tree that came first unto his hand) in the Field; and said unto his Army, Let us all bow our knees, and all pray together unto the Almighty, living and true God, that he, of his mercy, would defend us from our proud and fierce enemy; for he knoweth, that we have undertaken Wars for the safety of our Nation. They all did as he commanded, and in the dawning they obtained Victory according to their faith. Here Amular gathereth no conclusion; but ye may see, that Oswald did not worship the wooden Cross, and that no such Cross is to be adored; but that he set his mind on the suffering of Christ, by which Cross or Suffering he did believe to be saved. In the same Chapter he saith, The Apostle saith not in vain, Death reigned from Adam to Moses, even over them which had not sinned after the similitude of Adam's transgression, who is the figure of him who was to come. This figure of him who was to come, I do so understand; as the first Adam was the cause of our death, even unto us who did not eat of the forbidden Tree; so is Christ the cause of eternal life. As the Tree of the knowledge of good and evil, through its own nature had not death; so the Tree whereby eternal life is granted unto us, hath not this virtue of itself; but of his virtue, who although he was infirm for us, liveth by the power of God; which power can never, and in no respect, be resisted. [This is against the hymns of the Cross, and the resistibility of God's grace.] In Cap. 17. he showeth, that the Romans had then candles and lamps of Wax, and what signification they gave unto them [he had not seen them before; neither is there any record of them before that time] and then saith, By everything should we bring Christ unto our mind, as Augustine writeth to Januarius; but foolish men who will not be amended, should not think that these candles are to be adored, because by them some similitude of Divine mysteries is figured, seeing from every creature we may bring a similitude. Doth he not here condemn all the devised rites of men? Lib. 2. cap. 5. he speaketh against the keeping of Lent, and denieth that the Author thereof can be shown. And Cap. 25. The Office of a Bishop and a Priest, is almost the same; but because they differ in name and honor, they are distinguished by variety of slippers or pantofles. He hath many such rites, and the meaning of them (as seemeth) by way of derision. Lib. 3. Cap. 24. Christ took bread—and also the cup; whereof Cyprian saith to Caecilius, We find, that we observe not what Christ hath commanded, unless we do also the same things which the Lord did, and so mixing the cup, we depart not from the Divine instruction. Although he [Cyprian] hath concluded this of mixing the wine and water; yet he may understand that it is to be done of the whole institution, wherein consisteth the command of the Lord and of his Apostles. So saith he, and so do the Reformed Churches practice; but the Roman Church doth not so. Afterward Amalarius became Bishop of Trevers, and was sent by Charles the Great, unto the Emperor Michael; and as Trithemius writeth, from the Records of Trevers, by his wonderful industry and eloquence, he did establish peace and amity between the two Emperors. He died An. 813.
11. In the last part of this Century, arose the great men in the service of the Pope; to wit, Johannes Diaconus, surnamed Digitorum, and Riculph Bishop of Mainz. John did forge the Bull of Constantine's donation; wherein he would persuade the world, that Constantine had given unto Bishop Sylvester, and his Successors forever, the City of Rome, with other Cities and parts of Italy. Io. Bodin. de Repub. lib. 1. cap. 9. ex Actis Vatica. The falsehood of this feigned donation, was known unto the World by every History; but at that time who did dare to control it? The Bishops and Clergy thought that it was for their advantage, and there was no established Prince in Italy; yet under pretence thereof, the Pope did enlarge their power; even although many did convince that donation of falsehood. Then Hincmar, Bishop of Reims, in his book against the Bishop of Laudun, testifieth, that Riculph in the days of Charles the Great, gathered together some forged Epistles of the old Bishops of Rome, and brought them from Spain into France; and binding them with the foresaid Donation, gave them forth in the name of Isidore. Of the authority of these Epistles Gratian hath written Dist. 20. cap. de libellis, there is an Epistle of Pope Leo the IV. directed unto the Bishops of Britain : In the Epistle Leo taketh all the authority from the decretal Epistles, and other Writs of Popes; except Sylvester, Siricius, Innocentius, Zosimus, Coelestine, Leo, Hilarius, Gelasius, Ormisda and Gregory: These (saith he) are all and only, by whom the Bishops do judge, and by whom the Bishops and Clergy are judged; if any doubt cannot be determined by them, nor by Augustine, Jerome, Isidore and other holy Doctors, it should be brought unto the Apostolical See. But all others that were before these, with one dash he contemneth; that is, he renounceth all the writings of the Bishops of Rome, who lived the first 300. years, as suppositions. The Author of Catal. test. ver. lib. 8. is very large in describing the usurpations and many policies of the Popes, for enlarging their power, and encroaching upon Bishops in several Nations; as also their infinite rites that were then devised.
12. In the days of Dagobert, King of France, Rudbert was Bishop of Worms, a singular good man, and very learned; and Theoto was Duke of Bavaria, an Heathen, yet hearing of the good fame of Rudbert, he sent and entreated him to come into his Country. The good man went, and was received by the Duke in Ratisbon with great liking, and did teach him the Christian religion; and then did inform others both noble and ignoble, all along the Danube; thence he went unto Vualarium and Juvavia, where the Christian faith had been taught long before; there were some Churches, but were decayed, as Rudbert understood by report; therefore he sought leave from Theoto to go thither to reform these parts; so finding many people willing to be informed, he returned into Worms, and brought other twelve Teachers into these places with him; and having established Churches, did return in his old age, and died in Worms. At the same time Samo, Duke of Slavi, an Heathen, did kill several Merchants coming from France, for to trade in his land, and took their goods; therefore Dagobert sent an Army against Samo, and brought him into subjection. Not long thereafter the Hunni did oppress that land; and their Duke Boruth sent for aid unto the Bavarians, who did overthrow the Huns; and for keeping the Slavi under better obedience of the King, they would have hostages; Boruth granted to give his son Cacatius, and his brothers son Chetumar, and did desire to have them informed in the Christian faith. When Boruth died, Dagobert sent back Cacatius being now a Christian; and after three years he dying, Pipin sent Chetumar, who was diligent to have Preachers, and to instruct the people in the faith; he did invite Virgilius, Bishop of Juvavien, who would not go, but sent Modestus, Wato, Regimbert, Latinus, Gontharius Presbyters, and Richard a Deacon, with others, upon several occasions of sedition amongst the people. When Chetumar was dead, so great was the sedition there, that no Presbyter did abide; until Walinch, being Duke, sent again unto Virgilius, who sent Hiemo and Reginbald Presbyters, and Majoran a Deacon, with others; and in the year 794. Charles sent Erick to be their Duke, who expelled a great number of the Huns; and then that land of Pannonia Inferior, continued under obedience of the King, and the Christian faith was embraced by the people. Catal. test. ver. lib. 9. In all these is no mention of sending to, or from, Rome for their Reformation.
13. In this Century the Turks came out of Scithia or Tartary into the Province of Alami, thence into Colchis, out of that into Armenia, and then into Asia the less, An. 755. Histories do vary concerning their original; but the most probable opinion is, that they are descended of the Tartars; because Pompon. Mela (who lived in the days of the Emperor Claudius) reckoneth Turcae among the Scythians Lib. 1. Cap. Chalybes: and (as Io. Lampadius after Mechovius witnesseth) the Turks and Tartars have the same manner of Apparel, one manner of Riding, one manner of Bows and Arrows, and in Language they differ only in dialect, as the Italian and Spaniard. At that time the Turks hindered the Sarazens from conquering in Asia and Europe (God raising up one wicked enemy against another, that his Church might have breathing) except that they prevailed in the Mediterrane Isles and Peloponnesus. In the end these two did agree upon conditions 1. That the Turks should be called Sarazens and imbrance Mahumetism. 2. They should have the Province of Hircana or Sogdiana. 3. They should be subject unto the Calipha of Babylon. They continued living by Pastorage, without a Prince of their own, until Civil Wars among the Sarazens about the year 1050: and therefore I speak no more of them until the 11. Century.
CHAP. IV. Of BRITAN.
1. BEda a Presbyter in the Monastery at Weeremouth near Durham, for his godliness and modesty was called Venerable, and is still accounted worthy of that Title. He was credulous in believing of false miracles, and slipped into some corruptions of the times, as confession and chrism; yet even in these he differeth from the latter times: for on Jam. 5. at these words, Let them pray, anointing: he saith, We read in the Gospel that the Apostles did so, and the custom of the Church holdeth, that the weak should be anointed with oil by the Presbyters, and prayer being conjoined, be healed; nor only by the Presbyters, but as Pope Innocentius writeth, even any Christian may anoint in his own necessity or of others. Here he speaketh of anointing, as a means of healing, and not a Sacrament for the dying. And on the words, Confess your sins one to another, and pray one for another that ye may be healed; he saith, In this sentence should be that discretion, that we should confess to one another, daily and light sins, and believe to be healed by their daily prayer: And moreover, the uncleanness of more grievous leprosy, let us (according to the Law) confess unto the Priest, and have a care to be cleansed at his will, how, and how long time he shall command. He seeth in these words no warrant, that any should confess unto a Priest, but one to another mutually; and as he saith coaequaliter, and that to the end they may be healed; and what he would have done unto the Priest, he borroweth it from the Law of Moses. And on Mar. chap. 3. when he hath spoken of the miracles that were done by the Apostles, he saith, Now when the number of Believers is multiplied, many within the holy Church have the life or conversation of virtue, but have not the signs or miracles of virtue; because miracle is in vain shown outwardly, if it fail that should work inwardly; for according to the saying of the Apostle of the Gentiles, Tongues are a sign not to believers, but to unbelievers. Here he showeth that miracles were not necessary, when the Gospel is confirmed and received. As for the articles of positive doctrine, he is clear. Of the perfection of the Scriptures, on 1 Pet. 4. at these words, If any speak as the words of God, he saith; Fearing lest any man speak or command anything but the will of God, or but what is evidently commanded in the Holy Scriptures, and be found as a false witness of God, or sacrilegious, or introducing anything different from the Lord's doctrine, or leaving or passing-by any of these things which are pleasant unto God, seeing He most manifestly commandeth Preachers concerning those whom they shall teach, saying, Teaching them to observe whatsoever I have commanded you : For he commandeth to deliver those things to be observed by their hearers, which he hath commanded, and no other things; and those things not in part only, but all. And on the 2 Pet. 1. near the end, Who giving heed unto the words of the Prophets do well, that thereby they may have the light of knowledge; these should first know that none of the holy Prophets did preach unto the people through their interpretation, but what they had learned from the Lord that did they commend to be done by their hearers; and what heavenly mysteries they had perceived in secret, these simply either by word or writ, did they deliver unto the people of God; and not as the Diviners of the Gentiles, who what they had forged out of their own hearts, these things did they deliver unto the deceived people, as the Oracles of God : Therefore as the Prophets did write, not their own, but God's words; so the reader of these should not follow his own interpretation, lest he stray from the true sense; but by all means he should attend this, how he who writ would have his words understood. So far he. And how the right sense may be had, he teacheth in Philip. 1. from Augustine, saying; When words make the Scripture ambiguous, first we must see that we distinguish or pronounce them not wrong; and when after such diligence we find it uncertain, how to distinguish or to pronounce them, look to the rule of faith which we have from plainer places of the Scripture, and from the authority of the Church: But if both, or all, or more parts be dubious, then we should consult the Text itself by the following and preceding parts, where the ambiguity is; to the end we may see, unto which of these many senses it will give suffrage, and suffer itself to be conjoined. Concerning the person and natures of Christ, on 2 Pet. 2. he saith, Arius who said that our Redeemer is, in respect of divinity, inferior unto the Father; and Photinus, who said that Christ is Man, and not God; and Manichaeus, who said Christ is God only, and not a very man; and Hebron, who said Christ was not before Mary, and took his original from her; and Apollinaris, who said Christ is God and flesh only, and never assumed a reasonable soul; and Pelagius, who said Christ is not the redeemer of infants, because they are conceived without iniquity, and born of their mother without sin, and have no sin to be forgiven them, and so Christ is not the Savior of all the Elect; and also other Heretics, who deny the Lord who bought them with the price of his blood, because they preach him not, as truth showeth him, but as they have feigned; and therefore are become strangers from the Redeemer; they do expect nothing, certainly, but the pit of perdition. He writ three Books on the Song of Songs, whereof the first is only in refutation of another book written by Julian, his Epistle to Celanen in Campania, a Pelagian; for a taste, behold what he saith in the 1. page; Julian teacheth that we, by arbitrement of free-will, may do good things what we will; albeit, by the help of God's grace, we may perfect them the more easily; as Travelers may walk on foot, but with less turmoil (without doubt) if they ride on a horse: He hath no mind of the Apostle's admonition, saying; Work out your salvation with fear and trembling, for it is God who worketh in you, both to will and to do: And which is more weighty, he is an adversary to him who saith, not, Without me ye can do some little thing; but saith he, Without me ye can do nothing: And he teacheth, that those only can behold the hid mysteries of the Law, whom instruction and piety hath made wise; forgetting the grace of God, which revealeth the hid things of Scripture, even to the unlearned and Idiots; as the Evangelist saith, Then he opened unto them their understanding, that they might understand the Scriptures: And the Evangelist witnesseth that they were unlearned, when he saith, They seeing the constancy of Peter and John, and knowing that they were without letters and idiots, did admire. And he saith, that holy and generous love ingraft in us, from the very beginning of light, by the gift of nature, and unto our last old age leaning to the power of the mind, may continue without any loss of its vigor: Certainly he believeth not the Lord's word, Without me ye can do nothing: Nor what the Apostle saith, In many things we all offend. In these words Beda confuteth both the Pelagians and Semi-Pelagians. Of justification he saith, on Luke 1, The wisdom of the just is not to presume of righteousness by the works of the law, but to seek salvation by faith; that although they being under the works of the law, yet they should understand, that they are saved, by the grace of God, through Christ; for the just shall live by faith; and Peter saith of the yoke of the law, that neither we nor our fathers were able to bear it; but we believe to be saby the grace of Christ, even as they. And on 1 Pet. 4. God is honored by our works; when all that we do well, or according to his will, we give it not all unto our merits, but to his grace; and on the other side, what evil we do, we depute it only unto our ignorance and wickedness. Of the Church he saith, on Cant. lib. 5. cap. 6. The Church is called Catholic, because it is built through all the parts of the World in one peace, and one fear of God, and is filled with one and the same consort of the Spirit; from which unity of the Spirit, she is called a Dove; and she is called perfect, not because she only is filled with the people of the righteous; but also is perfected by receiving all divine graces and virtues. Here is no mention of restraining or subjecting the Church unto the Bishop of Rome. And de Tabernac. lib. 2. cap. 2. It was said unto Peter metaphorically, Upon this Rock, that is, on our Savior whom he had confessed, will I build my Church: And on Revel. 21, when it is said, Foundations, in the plural number, the teachers or graces are meaned; when Foundation, in the singular number, he is meaned, who is foundation of foundations: Here is no Prerogative of Peter above the other Apostles. Of Prayer, on Prov. chap. 2. he saith, We should invocate [or pray unto] none but God. Of Christ's redemption, on 1 John chap. 2. at these words, And not for ours only; he saith, The Lord is a propitiation not for them only, unto whom living then in the flesh John did write; but also for all the Church which is dispersed in the breadth of the World, even from the first elect, unto the last who shall be born until the end of the World. This he writeth expressly against the Donatists; but when he speaketh of the Church throughout the World, he condemneth the restriction thereof unto Rome or any other particular place; and when he limiteth the propitation unto the Elect, he condemneth the opinion of the universality of Christ's death for the Reprobates. And in the same place he saith, Behold how John observeth that humility which he teacheth : Certainly he was a just and great man, who had drunk the secrets of mysteries from the Lord's breast; and nevertheless he saith not, Ye have me your Advocate with the Father; but, We have an Advocate; and he said, We have, and not Ye have; he would rather put himself in the number of sinners, that he might have Christ to be his Advocate; than put himself an Advocate for Christ, and be found among the proud which shall be damned. For all doth the Head make request, of whom it is written, Who is at the right hand of the Father, and intercedeth for us : The Lord intercedeth for us not by words, but by miseration; and he addeth, The Just, because the just Advocate will not plead unjust causes : How shall not the just one defend us in judgment, if now we acknowledge and accuse ourselves unjust? Why shall he not be just, who now by tears is earnest [saevit] against his own unrighteousness? Here he speaketh expressly of intercession, and he acknowledgeth no intercessor in Heaven, but the Head for all who mourn for their sins. Of perseverance he saith, on Col. 4. at the end, where the Apostle saith, I give thanks unto God; being confident that he who hath begun the good work in you, he will perfect it until—What else doth he promise but perseverance till the end through the mercy of God? And when the Apostle Jude saith, Unto him who is able to keep you without offense, doth he very clearly show, that perseverance in good until the end is the gift of God? In the first place Beda showeth the certainty of perseverance, as a thing promised; and in the other, he teacheth that it is not the work of man by himself alone, even though the man be renewed, but it is the gift of God. And on Rom. 8. he saith, We should stand the Calling whereby they are elected; not who are elected because they shall believe; but who are elected that they may believe; for the Lord himself declareth this, when he saith, Ye have not chosen me, but I have chosen you; for if they were therefore chosen, because they did believe; they did first choose him by believing in him, that they may deserve to be chosen: But he takes this away altogether, who said, Ye have not chosen me, but I have chosen you: And certainly they did choose him, when they did believe in him; therefore for no other cause, saith he, Ye have not chosen me, but I have chosen you; except because they did not choose, that he should choose them; but he did choose them, that they might choose him; because the mercy of God did prevene them with grace, and not according to debt: This is the immovable truth of predestination and grace. In the same place he addeth, God hath predestinated us ere we were; he called us when we were averse; he justified us when we were sinners; he glorified us when we were mortal : If God be thus with us, who shall be against us? He who will be against them who are predestinated by God, against them who are called, justified and glorified; let him prepare himself to fight against God, if he can: For when we hear, If God be with us, who can be against us? None can harm us, but he who overcometh God. Beda is large on this purpose there out of Augustine. Of the Bread and Wine in the Sacrament, he saith, on Luk. 22. He breaketh the bread which he giveth, that he might show that the breaking of his body was not without his own accord : when he saith, Do this in remembrance of me; the Apostle expoundeth it, when he saith, How oft ye eat of this bread, and drink of this cup, show forth the Lord's death till he come; because bread strengtheneth flesh, and wine worketh blood in the flesh; the one is referred unto his body mystically, and the other unto his blood. And on 1 Cor. 10. at the words, The cup of blessing, which we bless; he saith, What ye see is bread and a cup, which even your eyes declare unto you; but what faith requireth to be taught, the bread is the body of Christ, and the cup his blood. This is spoken briefly, which possibly may suffice faith; but faith requireth instruction: he took up his body into the Heaven, whence he will come again to judge the quick and the dead, there he is now sitting at the right hand of the Father: How then is the Bread his Body? And the Cup, or what is contained in the cup, how is it his blood? Brethren, these things are Sacraments, for in them one thing is seen, and another thing is understood, &c. When he saith, The Lord breaketh the bread, and the bread strengtheneth flesh, and it is referred unto the body mystically; and even our eyes declare it to be bread, &c. Certainly he thought not upon Transubstantiation. Beda did translate the Gospel of John, the Psalms, and some other parts of the Scripture into the Saxons language; and he writ an Epistle unto Ecbert, Bishop of Lindsfarn, wherein he admonisheth him of negligence in his calling, and exhorteth him to translate some books of Scripture into the Saxon language, that people may read them; he telleth him he ought to admonish the King, and correct false Monks and the builders of Monasteries, if they respect their own ease more then solid virtue. Ecbert returneth him answer, thanking him for his Christian admonition; and thereafter did translate some books of the Bible into the vulgar language; as appeareth by the book of Will. Butler against the common Translation. In Hist. Angl. lib. 1. cap. 1. he testifieth, that at that time the Island of Britain, did with five several languages confess one and the same knowledge of the highest truth, and of true sublimity; to wit, the English, Britons, Scots, Pichts and Latins, which [last] by meditation of the Scriptures is become common unto them all. Here he acknowledgeth, that the faith of all the four Nations in the Island, was one and the same. Nevertheless he did observe and deplore the waxing corruption of the Church; for in that Epistle to Ecbert he did not approve the specious and spacious buildings of Monasteries; and in Samu. lib. 4. cap. 2. he saith, Let the Reader behold with tears, a thing worthy of tears, how far the Church slideth daily into a worse, or to speak moderately, unto a weaker estate. He did write many books, as Io. Bale in Cent. 2. testifieth; he lived 72 years, and died An. 734.
2. In the year 724. Jua King of the West-Saxons, was persuaded by his wife Ethelburga to go unto Rome in a Monkish habit; and first did grant, that a penny should be paid unto the Pope out of every fire-house of his Kingdom, which was called Peter's pence; and was ever almost paid until the year 1533, when King Henry the VIII. shook off the Pope. Ethelbert, King of the East-Saxons, went to marry the daughter of Offa, King of Merceland; and Offa did perfidiously cause him to be murdered. Thereafter his pride was turned into so great repentance, that he gave the tenth part of all that he had unto the Church, and several lands to the Church of Hereford; and then he went to Rome, and gave unto the Pope a yearly penny (as Jua had done) An. 793. Henry Spelman in Council. reporteth out of a book De Vita Offae, pag. 171. This penny was given not as a Tribute unto Saint Peter, but as an alms for the help of an English College at Rome; and it was called Peter's pence, because it was ordained to be paid on Peter's day; yet certainly thereafter it was called Peter's tribute.
3. About the year 786. Charles the Great, King of France, made a league with Archaius, King of Scots, which hath continued inviolate until our time. The Saxons and others had spoiled off France by incursions; and Charles did seek to adorn his Kingdom with Letters as well as Arms; therefore he sought the favor of the Scots, and did entreat King Archaius to send unto him Professors of the Greek and Latin languages, and of other learning, for his University of Paris; amongst whom Archaius did send Albinus or Alcwine, John Meilrosius (so named from the Abbey Melrose) Claudius, Clemens, Antoninus; Florent reckoneth them amongst Heretics, who followed the Greek Church, because they did oppose the Romish Rites. John Meilrosius became Abbot of the Augustinians at Ticino, and Claudius was Bishop of Altisiodore or Auxerre. They both writ several works, as Io. Bale showeth in Cent. 14.
4. We have mentioned Boniface, Bishop of Ments, he was an English man, and called Winefrid; he had boldly reproved Ethelbald, King of Merceland, for Adultry and Tyranny, therefore the King sought his life; he fled unto Rome, where Pope Gregory the II. did regard him for his liberty, and sent him into Germany for conversion of the Saxons; then of a bold reprover of Kings, he became a shameless flatterer of Popes; for he is said to have first moved the decree in Gratian. dist. 40. cap. Si quis; if a Pope carry with him innumerable souls into Hell, no man ought to say unto him, What doest thou? He spoke so, and afterwards the Popes did aim at exemption from censure, until they did attain it: he had from Rome a power Legantine in Germany; neither preached he only unto the Heathens, but did corrupt several Provinces where Christ had been preached, as Thuringia, Argentina, &c. with Roman Manicheism condemning some meats; forbidding marriage of Priests, and permitting to have Nuns or Whores; urging the worship of images: in a word his care was not so much for Christianism as for Papism; for he writ unto Pope Zacharias, saying; How few soever Disciples God giveth me in this my charge, I cease not to incline them to the obedience of the Apostolic See. he caused the Monastery of Eulda to be built in favor of English men, and was killed at Borna, being suspected of a conspiracy.
5. Many did preach and write against him and his superstitions; as Adelbert, a French Bishop; and Sidonius, an Arch-Bishop of Bavaria; Samson a Scot, Bishop of Auxerre; and Virgilius an Irish man, Bishop of Juvavia; as Nauclerus and Aventine do record. Boniface dilateth them unto Pope Zacharias; and as Bern. Lutzenburg. in Catol. writeth, the Pope in a Synod at Rome condemneth them, depriveth them of their Priesthood, and excommunicateth them before they were heard; and when they sought to be heard, and plead their cause in a Synod, Boniface denied access unto them, and said; Excommunicated men should not be admitted into a Synod, nor have the benefit of the Law. So partly by tyranny of the Pope, and partly by authority of Pipin, Boniface did oppress all his adversaries. Catal. test. ver. ex vita Bonifac. Particularly one Clemens did reprove Boniface, 1. That he did so advance the authority of the Roman Bishop, seeing all Teachers are equally successors of the Apostles. 2. That he condemned the marriage of Priests. 3. That he did speak too much for the Monkish life. 4. That he had anointed the King of France, contrary to the undoubted right of the Merovei. 5. That he appointed Masses for the dead, and other new Rites unknown in the Church heretofore, Aventin. Annal. lib. 3. & Epist. Zachar. ad Bonif. in tom. 2. Council.
6. Albine or Alcwin had good knowledge of the Latin and Greek languages: Charles the Great calleth him his Master, in an Epistle written unto him, deseptuages. & sexages. Biblioth. de la Bigne tom. 3. where are some of his works. On Ps. 51. he writeth thus; It is said unto the Father, Then wilt thou accept the sacrifice of righteousness, that is, the most glorious passion of the Son who offered himself a sacrifice for all men, that they might attain salvation which the world did not deserve by their works. Ibid. When I look on myself, I find nothing in me but sin; thy righteousness must deliver me; it is thy mercy, and not my merits, that saveth me; we are quickened by the mercy of God in the name of our Savior, and not by our merits: In his works he often useth the word merit; but here we may see in what sense he and others do understand it. On the fourth poenit. Ps. I could defile myself, but I cannot cleanse myself, unless thou, Lord Jesu, do cleanse me by sprinkling thy holy blood. No good can be in us, unless it be thy working grace who hast made us. On Ps. 118. Thou hast made me to be desirous of thy Commandments, make me also able to do: help, that I may do what thou commendest, and give what thou commandest. And in another place, Freewill abideth as yet in men by nature; that in whom God willeth, he may be pleased to make free by grace, that they have not an evil will; for since the first man by free-will was sold under sin, the freedom of man is evil; because the goodness of the will is taken away from the free-will; which [goodness] none can have of himself, unless he have it being helped by the grace of God's mercy; without whose help free-will can neither turn unto God, nor make any progress unto God. He hath the like words in lib. 2. de Trinit. cap. 8. On Eccles. cap. 1. The Sun Christ enlighteneth all things with the splendor and virtue of his spiritual grace, in whose punishment is our salvation; he ariseth to them who believe in him, and he goeth down to every unbeliever. Ibid. cap. 3. We should rejoice in this spiritual pleasure of meat and drink; not only in the Sacrament, but in reading the Holy Scriptures also, where we may eat and drink of the Tree of life. Ibid. cap. 7. Let us consider the works of God how great and wondrous they are; and how in his free mercy he hath chosen one, and in his just judgment he despiseth another; as it is written of the Twins, I have loved Jacob, and hated Esau. In Praefa. lib. 1. de Trinit. We should all pray, that the Catholic faith, which only quickeneth mankind, and only doth sanctify, may be truly fixed in the hearts of all men by one confession. Ca. 1. Although we be thrown down from the joy of blessed felicity, into the miserable blindness of this exile, for the just punishment of original sin; yet we are not so cut off, that even in this changable and temporary estate, we know not to seek and desire eternity, truth and blessedness; which is clear in that we have not a will to die, nor be deceived, nor be miserable; whence is this natural instinct, that all men would be blessed, although this appetite is diversely in the minds of particular persons; some think to be blessed in riches. The whole divine Scriptures exhort us to be lifted up from earthly unto heavenly things, where is true and eternal blessedness; unto which it is most certain, that none can attain but by the faith of the Catholic peace. In Praefa. lib. 2. All the authority of the holy books serve unto us, to make us believe rightly of God, and to love him with all our heart; but the sight of man's mind is not able to behold the most excellent light of God's Majesty, unless it be enlightened by the brightness of the righteousness of faith and love, through the gift of God's grace; therefore we should pray for the grace of God, that the ey of our heart may be cleansed, to see how properly the Trinity is the one and only and true God; and how rightly the Father, the Son, and the Holy Spirit is said, understood and believed to be one and the same substance. Lib. 3. cap. 1. What did the human nature in the man Christ deserve, that it should be assumed into the unity of the person of the only Son of God? what good will, what desire of good purpose, what good works did precede, whereby that man did deserve to be one person with God, yea to be very God? To wit, God himself, even he by whom man began, began not to be another then the Son of God, and that the only, the only begotten, and properly, and for the Word of God, who was made flesh, verily God; that as every man is one person, even a reasonable soul and flesh; so Christ is one person, the word and flesh: Whence is so great glory unto human nature? by no preceding merits, without doubt by the free and gracious gift; but only here the great and only grace of God, is evidently shown unto them who consider faithfully and soberly; to the end men may understand, that they are justified from their sins by the same free grace; by which it was that the man Christ could have no sin. Ibid. cap. 12. Certainly no man can have peace with God, but by the Mediator Christ Jesus, who is in two natures very God, and very man, one Christ, both Priest and sacrifice; he came unto us, to offer for us what he had assumed of us, that he might take away from us, that which he found in us, that is, our sins. Ibid. cap. 21. The Apostle saith of the fire of the day of judgment, What each man's work is, the fire shall declare. It is not to be doubted that he speaketh of a Purgatory fire; which fire the ungodly shall feel one way, and the godly another way, and the righteous another way; seeing the ungodly shall from the torment of the fire be thrown into everlasting flames; but the godly who shall rise in their bodies without all blot of sin, and who have built gold, silver and precious stones upon the foundation which is Christ; they shall escape that fire with so great facility, as with integrity of faith, and love of Christ, they have kept the commands in this life; and that fire of Doomsday shall be unto them, as the Fornace of Babylon was unto the three children, who without all harm of that fire, shall call upon the beauty of all the creatures unto the praises of God : But some just men are subject to some small sins, because upon the Foundation, which is Christ, they have built stones, hay and straw, which are cleansed by the heat of that fire; from which they being cleansed shall be made partakers of everlasting glory: And so by that transitory fire, and the whole judgment of that day being completed, two congregations of the godly and the ungodly shall be severed; the one of Christ, and the other of the Devil : So he expoundeth not that Text of a Purgatory before the day of Judgment. On the Psalms of degrees, at the words of Psal. 130. If thou, Lord, wilt mark iniquity; he saith, He expoundeth out of what depth he did cry, that is, from the gulf of his sins, which as a deluge had gone over his head; understanding that all his life was full of temptations : Therefore he saith, Who can stand? If thou judge only righteousness unto us, and show not mercy, none can stand; for we are all the children of wrath; but we have more hope of thy mercy, but not of our merits. On John chap. 6. This is to eat his flesh, and to drink his blood; even to abide in Christ, and to have him abiding in us; and therefore who abideth not in Christ, certainly, he eateth not his flesh spiritually, although carnally and visibly he do press the Sacrament of his body and blood; but rather, he eateth the Sacrament of so great a thing for damnation to himself; because he being unclean presumeth to come unto the Sacraments of Christ, which none taketh worthily but who is clean; as it is written, Blessed are the pure in heart, for —Contra Felic. Vrgelit. lib. 2. Shew us any Nation or Town or Church, either Roman (which is the head of Churches) or Constantinopolitan, or of Jerusalem (which was dedicated by the presence of the Lord himself) or of Antiochia, where first the name of Christianity is read to have been, or of Alexandria, or of any other Church either in Italy or Germany, or in France, or in Aquitania, or in Britain which agrreeth with you in your assertion. Here he acknowledgeth all these to be true Churches at that time, and distinguis heth them one from another; and where he calleth the Roman the Head of Churches, certainly he understandeth not that other Churches had their original from Rome; seeing he saith, the Church of Jerusalem was dedicated by the presence of the Lord himself; and Christians had their first name at Antioch; both which were before there was any mention of a Church at Rome. When Felix came to a Synod at Regensburg, where were Priests from all parts of the Christian Empire (as Alcwin speaketh contra Elipant. lib. 1.) his error was accursed; and nevertheless he continued in his error, till at the command of Charles the Great, Alcwin writ these books; and then he became zealous for the truth, and did write a recantation unto the Presbyters and Deacons of his Church; that as he had been a scandal unto them, so by his means they may be brought again from error unto the truth; as he himself writeth, and this recantation is printed among the Works of Alcwin. But Elipant, Arch-Bishop of Toledo, having read these seven books of Alcwin, writ very bitterly for maintaining the same error : He professeth to believe that Christ is but one person in two natures; in one, eternal and equal with the Father, and the same unity of his person remaining inseparably, is also the son of man in respect of his flesh; and in respect of his divine nature, the Father and He are one [unum;] and in respect of his form of a servant, he came not to do his own will, but the will of him who sent him: But as in respect of the Divine nature, He is the natural Son of the Father; so in respect of his flesh, he is the Son of God adoptive and nuncupative. It is to be marked by the way, that Felix had said, Christ in respect of his flesh was the old man, and had need of regeneration; but Elipant did not write so. For proof of this his last point, he alledgeth several testimonies of Scripture, of Augustine and other fathers, and of the Spanish Missal. Against this Epistle of Elipant, Alcwin writ four books, wherein he showeth, that Elipant held the same heresy with Nestorius, who had spoken the same way, and yet was judged to have spoken inconsistibly with the unity of Christ's person. He retorteth all the restimonies of Scripture; and from them proveth, that Christ is never called a nuncupative God, nor adoptive son; but even whilst the Scripture speaketh of his manhood, or of him as man, calleth him the only begotten of the Father. Thirdly, he showeth that Elipant did corrupt the testimonies of the Fathers, and did add the words Nuncupative and Adoptive, where they were not; and on the contrary, he produceth their testimonies, where they do expressly deny that Christ is the Son of God by adoption; and in this respect distinguish Christ's son-ship and the son-ship of the Elect. As for the testimonies of the Spanish Missal, he toucheth them not, as if that Missal were nothing. Nevertheless hence we see, that the Spanish Church, at that time, had a proper Missal, and were not subject unto the Roman Church. It is also worth the marking, that whereas Elipant had alleged a testimony of the son of Sirach; Alcwin lib. 1. saith, When the testimonies of God's Prophets have failed unto thy perverseness, thou feignest a new Prophet speaking according to thy error. In Jesus the son of Sirach is that sentence, which book blessed Jerome and Isidore do witness, that without doubt it is reckoned amongst the Apocrypha, that is, dubious witness; and it was not in the time of the Prophets, but of the Priests, when Ptolemeus Evergetes was King. In lib. 2. near the end, he saith, Holy Father, raze, raze quickly this opinion out of the Closet of thy heart; lest the Lord, who hath appointed thee to give Wheat unto his family, find that written in the Table of thy heart, and say unto thee, I acknowledge not these Letters, these words were not taught thee by the men to whom I said, Go, teach all Nations. If we join these two testimonies, we see that Alcwin did not acknowledge any book for Scripture, nor any doctrine for truth, which had not a warrant from the Prophets and Apostles. In lib. 4. The original of these evils, which begets the occasion of all impieties, is this; While the wisdom of the heavenly Teachers is weighed through the fault of miss-thinking men in their temerarious pride; not according to the propriety of their meaning, but is turned into other meanings after the will and pleasure of the reader, and otherwise then the respect of truth carrieth; and it is easy unto any who understandeth the Scripture rightly, to find this by the Comments of all Heretics, that they are not afraid, in their ungodly temerity and froward blindness, to draw the most holy words of the Divine books into the similitude of their error: which kind of impiety and misery, if thou, Father Elipant, hadst considered with a prudent mind and humble searching, thou hadst never fallen from the unity of the Catholic peace, into the pit of this error. In his book De virtut. & vitis, which he writ at the entreaty of Wido a Count, he exhorteth him to read the Scriptures diligently; Ca. 5. saying, The reading of the Holy Scriptures is the knowledge of divine blessedness; for in them, as in a glass, a man may know himself, what he is, and whither he goeth: Continual reading purifieth the soul, breedeth fear of Hell, and stirreth up the heart of the reader unto Heavenly joys : He who desireth to be with God forever, should frequently read and pray; for when we pray, we speak with God; and when we read, God speaks with us: The reading of the Holy Scriptures bringeth a twofold benefit, because it instructeth the understanding, and brinketh a man from the vanities of the World to the love of God : Honest is the labor of reading, and conduceth much to the purifying of the soul; for as the body is nourished by fleshly meat, so the inward man is nourished and fed by God's word; as the Psalmist saith, How sweet unto my taste are thy words, O Lord, even more then the honey and the honey-comb unto my mouth: But he is blessed who reading the Holy Scriptures, turneth the words into works : Certainly all the Holy Scripture is written for our salvation; to the end we may by them grow in the knowledge of the truth: A blind man stumbleth oftener then he who seeth; so he who knoweth not the Law of God, sinneth, through ignorance, oftener then he who knoweth it. Certainly this man would not have consented unto that Canon of the Council of Trent, which forbiddeth people to read the Scriptures. But to the end, that all should not be thought to be his, which goeth under his name; it is to be marked, that in Par. II. is an Homily in festo omnium Sanctor. which Quercitanus hath marked to be amongst the Sermons of Augustine, but he had found it in a manuscript under the name of Albin; but it cannot be either Augustine's nor Albin's; seeing that feast was afterwards appointed by Pope Gregory the IV. These books de Trinitate are written so clearly, that Sixtus Senens. in praefat. Biblioth. saith, They were written by John Calvin, and published in the name of Alcvine : But Doctor James, in The Corruption of the Fathers, par. 4. pag. 50. testifieth, that ancient copies thereof were in the Prince's Library at Saint James, and they were Printed at Lions, An. 1525. when Calvin had not begun to write. Rich. Howden, in The Continuation of Beda, writeth, That Charles the Great sent over into England, the Acts of a Synod sent him from Constantinople, for the adoration of images, the which the Church of God utterly detesteth: Against this adoration (saith he) Albinus writ an Epistle marvelously grounded on divine Scriptures; and carried it, with some Synodical Acts in name of the English Bishops and Princes, unto the King of France.
6. Ecbert King of the West-Saxons, vanquished Merceland, Kent, Essex and Northumberland; and then he commanded that land to be called Anglia, and the inhabitants Angles or English men. Tho. Cooper ad An. 796.
CHAP. V. Of COUNCELS.
1. FEw Councils were assembled in the beginning of this Century. In France, Carloman assembleth one, which beginneth thus: In the Name of our Lord Jesus Christ, I Carloman, Duke and Prince of France, with the advice of the Servants of God and my Nobles, in the fear of Christ, have assembled, An. 742. Febr. 19. the Bishops which are in my Kingdom, with the Priests, into a Council and Synod; these are, Boniface Arch-Bishop of Mainz, Burchard Bishop of Wirtzburg, Reginfrid, Guntharius and the rest of the Bishops, with their Priests, That they should give me counsel, how the Law of God, and religion of the Church many be restored: [Nota] which in the days of former Princes hath been shattered and fallen; and how Christian people may attain the salvation of their souls, and not perish, being deceived by false Priests: And by the advice of my Priests and Nobles, We have ordained Bishops thorough Cities, and set over them the Arch-Bishop Boniface, who is the Legate of Saint Peter: And we have ordained, that Synods should be called every year, that in Our presence, the Decrees of Canons, Rites and Laws of the Church may be restored; and We restore unto the Churches the monies which hath been taken from them. We have also discharged all the Servants of God from hunting and wandering in woods with Dogs, and that they have no Hawks nor Falcons : We have also Decrced, according to the holy Canons, that each Presbyter dwelling in a Parish, be subject unto the Bishop in whose Parish he dwelleth; and always in Lent that he show and give account of their Ministry, whether of Baptism, or Catholic Faith, and Prayers and order of Masses. Then he forbiddeth sacrifice to the dead, and other profane rites of Heathens; he appointeth punishment against the fornications and adulteries of Monks: In the end it is D • creed, that Monks and Nuns should live within their Abbeys and Almshouses, according to the rule of their Father, Benedict. Council. tom. 2. edit. Crab. Behold how little mention is here of the Bishop of Rome.
2. In the year 747. at Clonesho in England was a frequent Synod, where it was Decreed, 1. That Bishops should be more diligent in taking heed to their charge, and admonishing people of their faults. 2. They should maintain the devotion of true peace and love, and serve God in the same faith, hope and love, praying for one another mutually. 3. That once in the year each Bishop should visit all the Parishes of his Diocy, and restrain the Heathenish observations which as yet were amongst the people. 4. That none should be admitted into Orders, till his life and conversation and literature were examined. 7. That Bishops and Abbots should diligently take heed, that all under them be diligent in reading for instruction of souls: for it is to be lamented (say they) that so few are found to be ravished with the love of holy knowiedge; but are rather mis-carried with vanities and love of idle glory, and trace not the study of holy Scriptures. 10. That Presbyters should learn to know all the duties of their Office; especially, they should learn to interpret in their own language the Creed, the Lord's Prayer, and the words that are said in the Mass and in Baptism; and they should study to know what the words signify spiritually. • 8. That the Fast of the fourth, seventh and the tenth months should be observed. King Aelfwald and Offa were present, and they two, with many Dukes and Counts, confirm the Decrees with their subscriptions. Spelman ad An. 747.
3. Constantine Copronymus assembled a Council at Constantinople, of 338. Bishops, out of Asia and Europe, An. 755. this they called the seventh General Council: Here was Theodore Bishop of Ephesus, Basil Bishop of Pisidia, Pastiles Bishop of Pergamenum, John of Nicomedia, Cosmas of Epiphania in Apamea, &c. The controversy of Images was discussed; Germanus Patriarch of Constantinople, Gregory Bishop of Cyprus, and John Damascene, Patrons of Images, were accursed; and Constantine Bishop of Salaeum was made Patriarch. Images of Christ, of Mary, and of the Apostles were condemned; as having no warrant from Christ, nor the Apostles, nor the Fathers. And if any would say, that the Images of Christ only were condemned, because they cannot represent his two natures; but the Apostles had two natures, and therefore they may be tolerated. The Synod answereth, it is the subtlety of devilish men following the errors of the Gentiles; but it is said in the Scriptures, God is a Spirit, and will be worshipped in spirit and truth: No man hath seen God at any time, but ye heard his voice; and, Blessed are they who have not seen, and believe, &c. Then they allege many testimonies of the Fathers against Images. They conclude, Let none of whatsoever estate, henceforth follow so wicked and impure institution; who dare from henceforth make any image, or worship, or set up any image in a Church or private house, or have it privily; if he be a Bishop or Deacon, let him be deposed; if he be a Laic, let him be accursed, and subject to the Emperor's censure; because he fighteth against the Scriptures, nor observeth the traditions, &c. Lastly follow the Canons, accursing particularly all them who have images of the Trinity, or of Christ, as he is God, or as he is man, or as he is both God and Man in the hypostatical union; or as if he were two persons, to paint on the one side the son of God, and on the other, the son of Mary. And they accurse all who have an image of any Saint.
4. In the year 787. by persuasion of Tharasius Patriarch, Irene called a Council at Constantinople: Here were Pe. Vicedon a Priest, and Pe. Hegumen a Monk, Legates of Pope Adrian, John Patriarch of Antiochia, Thomas of Alexandria, &c. Augustus made disputation of the worship of Images, it was scanned on both sides; Tharasius and other Bishops and Monks were for them; against them was Basilius Bishop of Ancyra, Theodore Bishop of Myri, Theodosius Bishop of Amorio, with many more Bishops, and a great number of Teachers and Lay-men. The Patriarch could not prevail by number, and went about to exclude the better part from the Synod or disputation; whereupon a tumult was like to arise, for the people could not be content that so great a part should be debarred: when the Patriarch saw that he could not prevail, the Synod was dissolved. The Image-worshippers report this story, as if their adversaries had dealt only by faction, and not by reason: But thus writeth Pa. Diacon. lib. 23. rer. Roman. Irene retaineth the Legates of Rome, and by their advice banished a great number of them whom they called Iconomachi or fighters against Images. Then she assembled another Synod at Nice, in September. An. 788. where the matter was quickly dispatched, as Adrian and Tharasius would, when there was no great opposition; to wit, as it is declared in Act. 3. they Decree, that Images should be had, embraced, saluted, kissed and adored; but that which is called Latria, they reserved unto the Trinity only. Their chief pretence is, because 〈 in non-Latin alphabet 〉 signifieth to embrace and to love; and the preposition 〈 in non-Latin alphabet 〉 , addeth unto the signification, as in 〈 in non-Latin alphabet 〉 & 〈 in non-Latin alphabet 〉 ; and what a man loveth or embraceth, that doth he 〈 in non-Latin alphabet 〉 , as David did Jonathan; and Christ saith, the Pharisees love the first places at Bankets, and salutations in the Market-places. Also the fore-named Basil, Theodore and Theodosius, with the Bishops Hippatius of Niece, Leo of Rhodos, Gregory of Pisidia, Gregory of Pessinus, Leo of Iconium, Nicolaus of Hierapolis, and Leo of Carpathe were persuaded to profess repentance, and confess an error in the former Synod. So Images were set up and worshipped both in the East and West, saith Pa. Diacon. loc. cit. and Zonar. lib. 3. Not long after, Constantine did annul the Acts of this Convent (Platin.) which they call the seventh General Council. Baronius in Annal. ad An. 794. showeth that many learned men, and of great esteem in those days, as Jonas Aurelianen. Walfrid, Hincmarus and others, writ against the worship of Images, and directly did contradict that Council, although it was confirmed by the Pope. Yea and
5. In the year 792. Charles the Great summoned a Council at Franckford, which he did moderate and govern, although the Romish Legates were present. Besides the Bishops of France and Germany, he called the Bishops of Italy, Spain and England, not to seek any furtherance to his authority (said he) but for maintenance and defense of the Truth. Here was condemed the heresy of Felix Bishop of Urgelitan, and Elipand of Toledo; who held that Christ is the Son of God, only by adoption of his human nature: This was the one cause of assembling the Council. 2. Theophylact and Stephen, the Pope's Legates, did present the Acts of the Synod at Nice to be confirmed and subscribed. The Fathers did refuse, and did compare the Act of the Council under Copronymus, with the late Acts at Nice. The former had condemned the worship and having of Images, either privately or publicly; the other had authorized the adoration of Images with clothes, incense, candles, bowing of knees, &c. They would keep a middle course, that it is not altogether unlawful to have Images in private houses nor Churches; but to worship them is contrary to Christian faith, and smelleth of Paganism. Therefore they discern the Synod of Nice to have been wicked, and deserves not the name of Universal nor seventh Council; and they writ some books against the worship of Images, wherein they refute particularly all the pretended arguments of them at Nice; these books went abroad in the name of Charles. Afterwards the worshippers of Images did what they could, that no memory should be of the proceedings of this Synod, and those books; except that they say, Charles did somewhat concerning Images. But as Chemnitz hath marked in Exam. Conc. Triden. par. 4. that many old Historians, as Egmard, Regino, Adon; and some later, as Antoninus, Blondus, Aventine have written, that this Synod did condemn the worship of Images, and the Iconalatrous Synod of the Greeks; and did Ordain, that it should be called neither seventh nor Universal, but a Pseudo Synod: Cassander in Consult. 21. saith, in his time was a copy of those books of Charles, in the Vatican Bibliotheke: And after the Council at Trent, Tilius a French Bishop, caused them to be published in Print. The Papists in the Cathol. apolo. tract. 2. sect. 7. say, The book is forged under the name of Charles the Great. But were all these Authors Protestants who testify of them; and what can they say unto Hincmarus Rhemen. whose testimony followeth in Cent. 9. It is to be marked, that all the Councils in the time of Charles the Great, do show in the first words, that they were assembled at the command of Charles, or Charles commanding and injoining; the Council at Rome not being excepted, as Cratian recordeth dist. 63. cap. Adrianus, saying, Charles returning to Rome did appoint a Synod with Pope Adrian, in the Patriarchate of Lateran, in the Church of Saint Salvator, &c. Bellarmine. de Eccles. lib. 4. cap. 5. asketh, What Council ever condemned the Church of Rome or their Popes? We have now seen the Pope of Rome condemned in the sixth General Council; and their Doctrine condemned in that other at Constantinople, and in the famous Synod at Franckford; and in the next Century, we shall find another Council at Constantinople, and more in other places and ages, contradicting and expressly condemning the Popes of Rome. And for continuation of this matter, here by anticipation, I add the Council held at Paris, An: 825. where the Epistle of Pope Adrian, and the Act of the second Council at Nice, was read and censured; as is manifest by the decretal Epistle directed unto Lewis and Lotharius; of which (not far from the beginning) these are the words; We have caused to be read before us, first the Epistle of Do. Adrian, Pope, which he, at the request of the Emperor Constantine, and his mother Irene, sent over sea; and so far as our parvity understandeth, as he justly reproveth them who did rashly presume to break down and abolish Images in these parts; so is known to have written imprudently, that he would have images to be superstitiously worshipped; for which cause, he also gave order also that a Synod should be assembled; and by his authority, under an Oath, did judge that Images should be set up and worshipped, and be called holy; where as it is lawful to set them up, but it is wickedness or unlawful to worship them. Baron. ad An. 825. § 5.
6. Hen. Spelman in Council. ad An. 787. hath a Synod held at Calchuth in England, wherein some things are remarkable. Gregory Bishop of Ostien. and Theophylact Bishop of Tudert. did write unto Pope Adrian the Acts of that Synod in their own name, as their work which they had recommended unto the Synod, and the Synod had accepted. In the Preface they show, it was done in two Kingdoms at several times; the one Bishop had gone to the one Kingdom, and the other to the other Kingdom : Gregory went to York, and the Bishop of the place sent unto the King Oswald, who then was farther North, and hearing of the Legate did indict the Synod, and [Nota] did convene with his Lord's both Ecclesiastical and Secular. There they say, No Roman Priest was sent hither, after Augustine, till now. Ca. 1. They admonish to keep the faith of the six General Councils. 2. That Baptism should be administered at set times, and no other times, unless for great necessity; and they who answer for the infant, should be obliged to teach him, at ripe years, the Lord's Prayer, and Creed. 3. Each Bishop should hold a Synod twice every year, and visit his Diocy once a year. Ca. 11. Their speech was unto the King and Lord's, that they should not judge Priests, seeing they are Angels. Ca. 12. Kings should be chosen by the Priests and Elders of the people, and none should be chosen who had been begotten in adultery or incest. It seemeth, this was the first Act of a Synod in this kind; and it may be questioned, whether Popish Princes will now consent unto it. There they add, that none should meddle with the murder of a King; and if any did attempt or adhere unto such a crime, if he be a Bishop or of Priestly degree, let him be deposed, and deprived of the Heavenly inheritance, as Judas from his place; and whosoever shall assent unto such a sacrilege, he shall be burned with everlasting fire. It may be doubted, whether Bishops and Jesuits will consent unto this part of the Canon. Unto these Acts did subscribe the King, Bishops, Dukes and Abbots. And in the other Kingdom and Synod, Lambert Arch-Bishop of Canterbury, subscribed before King Offa, and then the Bishops, Abbots, Dukes and Counts.
THE THIRD AGE Of the CHURCH, OR The History of the Church Fading, and of Anti-Christ Rising, containing the space of 400. years, from the Year of our Lord 600. until the year 1000.
CENTURY IX.
CHAP. I. Of EMPEROURS.
I T is said before, that Irene did govern the Empire of Constantinople, which was still termed the Roman Empire, and that Charles the Great was made Roman Emperor; but because the Empire of Charles was after the 800. years, I have deferred his Coronation unto this place. The Romanists do boast, that the Pope did give the Empire of the West unto King Charles; and many, not examining the truth, but following the sway of Papal flatterers, have written no less; and therefore have called the transferring of the Empire, an usurpation of Antichrist. But the Pope had not as yet come to that height to pretend it, and the right of Charles came another way; for before he came to Rome, An. 800. he had all France under his government, together with Franconia and Austrasia; he had taken a great part of Spain, unto the River Iber, from the Sarazens; he had subdued Saxony, Westphalia, Datia, Hungary, Istria, Dalmatia; he had subdued all Italy, except Magna Greece; and therefore he was entitled, Charles, by the Grace of God, King of the Frenches, Emperor of the Lombards, and Patricius of the Romans. So doth he name himself in his Epistle unto Alcwin, which is in Biblioth. de la Bigne tom 3. and Alcwin in his Epistle de Ration septuages. calleth him, The Glorious Emperor [Galliarum] of France, and Rector & Defens or Ecclesiae: Both these Epistles are in the second part of Alcwine's works. I pass over what he did at his coming into the City, because I have spoken of it in the former Century. Platina in Leo the III. and Blond. decad. 3. lib. 10. say, His Coronation was by the decree and prayers of the Roman people. Sigebert. in Chron. showeth the time and cause saying, The Romans, who in heart were long before fallen from the Emperor of Constantinople; taking the opportunity, that a woman who had picked out the eyes of her own son the Emperor; had gotten the Dominion, with one and general consent, to proclaim King Charles for their Emperor, and Crown him by the hand of the Pope. Aene. Sylvius (who was Pope Pius II.) in his book De authoritate Rom. Imper. cap. 9. saith, At last the Greek Princes neglecting Rome, and leaving it to the spoil of the Barbarians and others; the people of Rome who with their blood had purchased so great an Empire, and with their valor had founded the Monarchy of the World; saluted Charles, King of the Germans, for their Emperor, not without the consent of the Bishop of Rome. And Sigonius de regno Ital. lib. 4. saith, that Charles had sought this Title in the days of Adrian, and then he brought an infinite multitude of people to see this spectacle. Whereupon the same Author accuseth the Writers, which say, that Charles knew not of this purpose. Possibly the Senate and the Pope, had agreed to accomplish their design on that day, whereof Charles was either ignorant or unwilling; but the purpose was his own desire. So on Decemb. 25. An. 800. they crowned him by the hands of Pope Leo, as the Emperor was wont to be crowned by the Bishop of Constantinope; and the people cried thrice, Carolo Augusto, à Deo Coronato, Magno & Pacifico Imperatori, Vita & Victoria: And the Pope anointed him and his son Pipin, whom by a solemn decree he declared King of Italy. Io. Naucler. vol. 2. gener. 27. The Pope knowing the dangers which had often befallen his Predecessors and himself, did crave of the Emperor that he would be Protector of the Church of Rome, and he gave public faith. If it be demanded then, Who hath transferred the Empire from Greece to France? Antonin. Florent. in Summ. Theol. par. 3. tit. 22. cap. 4. answereth for the general, The authority of transferring the Imperial Seat, is from the people of Rome. As for this particular, we see it clearly, the King of France attained the Empire, at that time, partly by inheritance, partly by the sword, partly by dedition; and the Title was given by the people and Bishop of Rome; (see Cent. 8. chap. 2. sect. 12. near the end) and nothing was proper unto the Bishop but the Coronation and other Ceremonies; which he did, in name of the people, after the custom at Constantinople: As for Lands, no History of credit saith, that the Pope gave any unto the Emperor at any time; as we may hear more hereafter, in Cent. 12. chap. 1. §. 3. and without doubt the Pope had a great stroke in this change, and did act effectually amongst the Citizens for their own advancement; but this change was not pretended to be by the power of the keys, nor as yet was any of them the disposer of Empire or Kingdom. At the same time also it was agreed, that all the Head-men of the City, as well Ecclesiastical as Secular, should give their Oath of Fidelity unto the Emperor. 2. That his Missus should dwell in the Palace of Saint Peter to decide Pleas amongst them; unto whose entertainment was allotted a part of the former Emperor's Patrimony. 3. If any man's cause was perverted by the ordinary Judges, and that man did implore the aid of the Missus, or Emperor's Commissioner, for justice; and the Missus did adjure the Princes of Rome, saying; By the faith ye ow unto my Lord the Emperor, do this man Justice; then none should dare to decline unto the right hand or left, although the wrong were done by any of the Pope's kinsmen. 4. That the mulcts which were exacted of any guilty person, should be equally divided betwixt the Emperor's Missus, and the Pope's Missus. 5. If any goods fell under escheit, they should appertain unto the Church, without an express gift of the Emperor. Continuato Eutrop. Catalo. test. ver. lib. 8. And all this right was not sufficient unto King Charles, nor did he enjoy it without contradiction; for Crantz. in Saxon. lib. 2. cap. 8. saith, The envy of this assumed name (the Emperor of Constantinople not dissembling it) did Charles overcome with much money; and he did prevail against their contumacy by his magnanimity, wherein he did excel the Greeks not a little; and he sent many Ambassadors unto them, saith Baron. ad An. 800. §. 7. especially he sent unto Irene not only to treat for peace, but sought her marriage, that so he might confirm his Title : She did admire the man's fortune, and was willing, saith Zonar. But before his Ambassadors came the second time into Constantinople, the people (when Irene was lying sick) did Crown Nicephorus, on the first day of Novemb. An. 802. and he compelled her to renounce the government, and shut her into a Monastery. Then (saith Bergomas ad An. 796.) he renewed the League that Irene had made before with him. Sigonius saith, They agreed on a League, with express condition, that Venice should be free betwixt the two Empires. In the mean time Nicephorus was molested by the Sarazens, and was forced to agree with them upon hard conditions; and also was troubled by the Bulgarians, over whom he had once great Victory; but when he refused all conditions of peace, they gathered together to fight for life and land, and killed him, An. 812. Zonar. and his son Stauratius was wounded in the fight, and escaped into Adrianople, where he was declared Emperor; but after three months Michael Rangabis, his brother in-law, shut him into a Monastery. Then were mutual Ambassadors betwixt the two Emperors, and a perpetual peace was concluded, An. 813. as was touched in Century 8. in Amalarius. All these particulars show evidently, that the power of transferring the Empire did not appertain unto the Bishop of Rome : and seeing now we have Emperors nearer us, they shall be the subject of this History, so that some mention shall be of the Eastern Empire.
2. CHARLES the Great was crowned Emperor, An. 800. in the 33. year of his reign, and the 58 year of his age; he did fight many battles, and was always victorious : he had Wars with the Heathenish Saxons for the space of 30 years; he did oft times overcome them, and granted them liberty, upon condition they would embrace the Christian faith; but on every occasion their Duke Wedekind cut off both Loyalty and Christianity. At several times when Charles had obtained a Victory, he erected a new Bishopric; he founded seven Bishop-Cities in that Province, giving them Princely power, because he did judge that the fierce people might be tamed by religion, rather than by Arms; these were, Breme, Verda, Minda, Padeburn, Osnaburg, Hildesem, Halberstad. Crantz. in Saxon. lib. 2. cap. 23. and in cap. 22. he saith, Although Charles gave unto the High-Priests power of governing, yet the Nobles did not altogether lose their administration; whence it came to pass, that when the War was ended, the Secular power beyond Visurg, or the river Veser, was acknowledged by them all to belong unto him. At last, because they had revolted, he removed ten thousand of them with their wives and children into Brabant and Flanders, and set some French into that Province; and left his son Charles there with an Army to keep them in obedience. Charles understood that the Latin Translation of the Bible was much corrupted through the negligence of Writers, and gave it in charge unto Alcwin to amend the Translation, who did correct both the Old and New-Testament; so doth Baron. tom. 9. ad An. 908. testify, as also that he had an ancient Copy in Biblioth. Valitella. carrying Alcwin's name; and Alcwin in his Epistle before his sixth book on John, speaketh of that his work at the command of the King. He labored much for conversion of the Pagans in Germany, and erected public Schools at Paris, Ticine and Osnaburg, and furnished them with store of books; he received gifts from the Calipha of Egypt; his sons Pipin and Charles died before him. In the year 813. when he was grown unable to govern, he sent for his son Louis, and for Bernard son of Pipin; and in presence of his Peers, said unto Louis; Come, Louis, and with joy put this Crown upon thy head, not for ornament of dignity, but for safety of Our Kingdoms and Christian-Commonwealth; and henceforth govern thou the Empire with happy success; and the Peers did swear fidelity unto him. Nor did Louis look unto the Pope for coronation or anointing, until Pope Stephen fled for refuge unto him, as followeth; and then he was Crowned again at Aken. Charles died in February, An. 814. He began a Grammar of the German language, but ended it not; he changed the names of the Winds and Months from the heathenish manner: He writ many books: In the Epistle to Alcwin before his books De Divinis Officiis, he saith, When Christ was at Supper with his Disciples, he broke the bread, and gave the cup to them in figure of his body and blood, and left a great Sacrament, which is profitable unto us. Lib. 1. cap. 15. The mercy of our Mediator is above the Legal and Evangelical Precepts; through which mercy we are saved, not by our works which we have done, nor by our willing or running, but by his mercy. Lib. 3. cap. 25. The miracles, which they say, have appeared in images, if they did not appear truly (as no authentical History showeth) were but lies; if by some imaginary overshadowing they did appear to deceive men's minds; it is most dangerous, lest that old enemy by his subtle art, by show of wonders, persuade deceitfully to do unlawful things: But if these things did verily appear, (which cannot be proved by any certain warrant) we should understand, that when many and wondrous things are done at the pleasure of God by some creatures, or in whatsoever creatures they be done; yet these things are not to be worshipped, by which, or in which, these wonders are made; because the Almighty God, who showeth many signs unto men by visible and palpable things, to mollify the hardness of men's hearts by these visible things, doth not work these signs, to confirm the worship of any creature; for he hath commanded to worship and adore him alone: Because God spoke out of a bush unto Moses, should the bush therefore be worshipped? Because a woman was healed by touching the hem of Christ's garment, should hems therefore be worshipped? Lib. 4. Cap. 2. The Holy and Catholic Church professeth to serve God not by images, nor by men, nor aetheral powers, but by Christ our Lord, Catal. test. ver. lib. 8. Charles made many Laws and Ecclesiastical Constitutions, which Ansegisus or Angisus, Abbot of Lobien. and then Arch-Bishop of Senonen. gathered together with the Constitutions of Louis, and divided them into seven books: Sinderus testifieth, that they were in the Abbey of Saint Gallus, and were Printed lately at Paris. In the Preface he saith, he had appointed these Constitutions with advice of his Priests and Counsellers; and that he had followed the example of King Josiah, who endeavored to bring the Kingdom which God had given him, unto the worship of the true God. Lib. 1. He commanded to try the learning and conversation of Intrantes; he did forbid private Masses, and appealed to the See of Rome, but indirectly. Ca. 10. He forbiddeth confusion of Diocies, or that no Bishop should medle with any Parish of another Diocy; he forbiddeth any books to be read publicly, but what were approved by the Council at Chalcedon, cap 20. And cap. 42. he forbiddeth to worship Saints: Cap. 82. He commandeth that Bishops suffer not the Priests to teach the people other things then are contained in, or according to the Holy Scriptures. Lib. 2. cap. 3. Although the authority of the Ecclesiastical Ministry, may seem to stand in our person; yet by the authority of God, and ordinance of man, it is known to be so divided, that everyone of you, in his own place and order, hath his own place and ministry; hence it is manifest, that I should admonish you all, and ye all should further and help us. Ca. 4. He admonisheth Bishops, especially, to teach their people both by life and doctrine, both by themselves and them who are under them; as they will answer in their accounts at the great day. Can. 17. The Bishop of the first See should not be called the Prince of Priests, or the highest Priest, or any such title; but only, the Bishop of the first See. Can. 4 • . None can lay another foundation, save that which is laid, which is Christ Jesus; whosoever therefore in the love of God, and of his neighbor, keepeth the certainty of faith which is in Christ Jesus, he hath laid the same Jesus Christ, the Son of God and Man, to be his foundation; it is to be hoped therefore, that where Christ is the foundation, the edifice of good works will follow: In a word, if his meddling with Italy, and his advancing the Pope, for confirming that which he had taken, can be excused; he was unto all Princes a pattern of magnificence, zeal in religion, learning, eloquence, temperance, prudence, moderation, &c. Alcwin contra Elipant. lib. 1. saith, Charles was a Catholic in faith, a King in power, a High Priest in preaching, a Judge in equity, a Philosopher in liberal studies, famous in manners, and excellent in all honesty; he was never served at Table with more then four dishes at once; his exercise was hunting, and reading of Histories, Pet. Mexia. In the year 813. Crunus, Duke of Bulgaria, pursued his Victory, and fought once with Michael Rangabis, a worshipper of Images; and at the second alarm he did renounce his Crown; and Leo Armenius, General of the Army, was declared Emperor; he slue Crunus in Battle, and returned home with Triumph. Thereafter he had peace; he threw down Images, and banished the Patriarch Nicephorus, a worshipper of Images, and many more. Zonar.
3. LEWES the Godly, confirmeth the peace with Leo Armenius, and had Wars in Datia; whence he was necessitated to return, to redress some accidents at home, and he easily calmed them, by means of his Nephew Bernard. In the year 818. the same Bernard rebelled against his Uncle, and claimed the Crown of France, because he was the son of the eldest brother; but he was soon taken captive, his eyes were picked out, he was sent Prisoner into France, and his Kingdom was given to Lotharius, the Emperor's son. At that time Louis confirmed the Donation of King Pipin and of Charles, unto the Church of Rome, without making mention of any former right; as may be seen in the words of the Donation, in Volaterran and Gratian. Yet he gave not over the City of Rome; for Platina in Serg. 2. showeth, that Rome was allotted unto Lotharius, when the Empire was divided again : and Thegan chorepi. Trevir. writing of the same Louis saith, It was appointed, that according to former custom, some should be sent from the Emperor to Rome, who having the authority of Judges, should do justice to all the people; and accordingly, Legates were sent to Rome to judge Pope Paschalis, who was challenged of murder. Io. Lampad. in Mellif. Louis caused the Bible to be translated into the Saxon language. Though he was religious and studious of peace, yet he was not free from conspiracy; he had advanced many persons unto high honors; and (as Crantz. in Saxon. lib. 2. cap. 25.) for their wickedness which he had certainly tried, he cast them down again; they therefore did devise many things against him, and drew his own sons, Lotharius, Pipin and Louis, on their side; under pretext, that the Emperor did affect his youngest son, by his present wife, more then them. They did so prevail, that the Emperor was deposed, and Lotharius was declared Emperor, who shut his father into a Monastery, and his young son Charles. Many who were loyal, would have taken Arms for his relief, but he did forbid them. Hugobert Bishop of Lions, and Bernard Bishop of Vienna, and many other Bishops took part with the sons, because he would have restrained their pomp and pride; but they made pretence, that he had married Judith within degrees forbidden by the Pope. Also Pope Gregory the IV. hateth him because he was an ememy of Images; nevertheless, he came into France, under pretence to appease the troubles: But (as Morn. in Myster. ex Chronic. Dtonys. and others testify) to kindle the coals; he sought that both parties would submit unto his arbitrement. They who were on the Emperor's side, were suspicious of deceit, and would not submit; but said to the Pope, If thou come to excommunicate us, thou shalt return excommunicated. Vsser. de Eccles. stat. cap. 1. Crantz. loc. cit. saith, When the sons had examined the cause of this stir, they found the innocence of their father, and restored him unto his Empire; and he, being the meekest of all mortals, did readily forgive them, and made Lotharius partner of the Empire with him; but he dealt more severely with the Bishops: they fled into Italy, nor could the authority of the Pope help them; only who did most humbly confess their offense, were pardoned. About that time, a huge multitude of Sarazens entered into Italy, took Rome, and made Saint Peter's Church a stable for their horses; and wasted all Thuscia, burning Houses and Churches; when they heard of the Lombards coming against them, they made hast away with much spoil, with infinite number of Captives; as also they spoiled Sicily. Michael the Stutterer, conspired against Leo Armenius in his 7 year, and killed him; he slue some Bishops, and banished others who worshipped images. His son Theophylus was answerable to his name; he punisheth not only the worshippers, but the makers of Images. In the year 824. he sent unto Louis, desiring the determination of the French Church, concerning Images; and entreating that he would interpone his authority, with the Pope, in that matter. The Emperor called a Synod at Paris, of which is mention in the end of Century 8. and he sent Jeremia Bishop of Senone, and Jonas Bishop of Orleans, unto Pope Eugenius; who did ask, By what place of Scripture he could prove it lawful to worship images? He answereth, They are arrogant who dare ask such questions, Ph. Morn. in Myster. ex Synod. Paris. sub Ludo. & Lothar. Pe. Mexia. writeth, that these three most famous heads of Europe, died within the space of four days, Theophylus, Louis, and Pope Gregoryths IV. An. 840. Louis, before his death, divided his Kingdoms, and sought not the consent of the Pope.
4. LOTHARIUS the eldest son of Louis, succeeded unto his father, with common consent; except of his brethren Charles and Louis, for they took it ill, that he should have both France and Italy; and they be enclosed in Bojaria and Aquitania : so they force their brother unto a new division. Louis became King of Germany, and had Hungary, Bohemia, Saxony, Moravia, Frisia, Bojaria, &c. Charles was King of France, except Provence or Narbone and Lorain, and a part of Burgundy, which with Italy, and the Title of Emperor, appartaineth to Lotharius, Platin. in Serg. Sigonius de reg. Ital. lib. 5. addeth, As much as was taken from the power of France, so much the more waxed the power and liberty of the Italians; that is, the Popes. For before Lotharius was crowned, the people and clergy of Rome did choose and consecrate Pope Sergius the II. not respecting the consent of the Emperor; and some Cities in Italy were talking that they would be no more in subjection unto French blood. Then Lotharius designeth his son Louis for his successor, and went together unto Rome. On the way he exerceth security on some Cities who had made show of Rebellion; when he approached unto Rome, the Citizens came forth to meet him; after them came the Priests with their Crucifixes, and sing, Blessed is he who cometh in the name of the Lord, Hosanna in the most high; and they convoy him unto the steps of Saint Peter, where Pope Sergius was waiting; they kissed each other. Nauclerus and Platina say no more of their courtesy; Sigonius saith, Lotharius kissed his holy foot; but this is falsely added: for Baronius would not have omitted that particular, who saith ad An. 844. ex Anastas. They embraced one another, and the King held the Pope's right hand; they went together unto the Silver-gate. Then said Sergius, If thou comest in peace, and for the utility of the Christian Common-Wealth, and not for rapine, come in; but if thou be otherwise minded, remember that thou hast above thee a revenger of all wickedness,