History of the Catholic Church from 600 to 1600
20. Io. Beleth. li. cit. cap. 34. saith, It is all called the Mass, which is said from the beginning to the end...yet sometimes more especially the first part or the Introitus is so named, because an Angel is sent thither. But the Mass is divided into four parts, Obsecrations, Orations, Postulations and Thanksgivings......The first part is of the Catechumen.... for they may abide no longer, no more than Jews or Heathens, because as yet they are not Members of the Church; for which cause the Deacon saith, from the Pulpit, with a loud voice, Let the Catechumen go forth. Hence the first part is called Missa, ab emittendo, because they are sent forth...But all the Office is called Missa, which is from the Introitus, usque ad, Ite, Missa est; although sometimes we call Missa those words, whereby the body of the Lord is made. So far Beleth. But it seems Raban knew not that form of saying Mass; for he speaks afterwards of the consecration, and several things must be done, after the covering of the Altar, before the consecration. As for the dismission of the Catechumen, the Priest singeth not that; but the Deacon speaketh it with a loud voice.
21. Many of the Ancients repeat these words, Sursum Corda, lift up your hearts; whereby they did teach that the Service was not private, but one spoke unto the people: Corda. 2. That men should not look upon the elements, as if Christ's body were in them, or as if they were turned into Christ's body; but we should lift up our minds, by faith and meditation, unto Heaven, where only is Christ bodily, and we should seek and find him there.
22. In this Missal is now neither such exhortation, nor such a prayer, as followeth; and therefore I may say of Raban, as Corn. Lauriman in his Epist. nuncup. said of Io. Beleth, These things may argue his antiquity, which he writeth were done in the Church everywhere in his time; of which things a great part is so abolished and extinct, that no footstep thereof now appears; for which cause some have heretofore despised him, as if he had written false things; whereas he is for the same, the more to be commended, since hence we may learn what they did of old, and how much our times are different from antiquity. But neither doth Beleth mention any exhortation to praise, nor such a prayer, so that those were abolished before his time; and in place thereof, he mentioneth Secreta and the Prefaces chap. 43; and in the next chap. Secreta is so called, because it is secretly pronounced. So the people may not hear nor know it; and chap. 45. he saith, the Prefaces are ten in number; and Lauriman addeth, in the margin, there are eleven of them. Walaf. Strabo loc. cit. saith, Who made the Prefaces and the Actio (which the Romans call the Canon) it is unknown unto me; but that it is augmented not once, but often, we know by the parts which are added. So here are novations upon novations, and frequent changes from the Missal of Gregory.
24. The Scriptures have the word of Thanksgiving and Blessing, and not Consecration; nor is a word a material difference, if they understood no other thing but Thanksgiving or Blessing. But it is a dangerous word, since the old Heathens did use it, to signify the making of a God, Consecrare statuam; and now the Romanists do use it, for the lifting up of the elements, and blowing on them, and crossing them, I know not how often; the thwarting and lifting up of their Arms, the joining and unjoining of the Priest's thumb and fore-singer, with such other rites; which have no such foundation in, nor relation unto Christ's Institution, nor his Apostles doctrine or practice; and do smell of charming or heathenism, more then of true piety; and the rather is the word to be forsaken, because their Priests are not ashamed to say, Qui creavit me, dedit mihi creare se; qui creavit me sine me, creature à me.
25. Raban speaks so, not that he meaneth the bread to be turned into the body of Christ; although Io. Eckius in tom. 4. homil. 31. doth cite his words unto that purpose : For Transubstantiation was not then hatched (as I shall show God willing) and Raban was reckoned amongst Heretics for the contrary doctrine, as is touched before; but because the Bread and Wine are the visible figures and resemblances, and seals of Christ's Body and Blood; and because with the signs the Believers receive the Body and Blood of Christ. Raban's words, which I have related in the former Section, do clearly show his mind in these words; and so we may judge of many others writing in this manner, although their words have been wrested to another sense.
26. Observe, he saith, Prayer unto God. But in all this Institution, is not one word of praying unto the Bread. I know they do quote the Ancients for adoring the bread; and especially, they allege Theodoret. dial. 2. But by one we may understand the meaning of all others : his words are these; The mystical signs after sanctification, do not depart from their nature; for they remain in their former substance, figure and form; and they may be both touched and seen, as they were before; but they are understood to be those things which they are made, and are believed to be; and they are adored as those things which they are believed to be; compare therefore the Image with the exemplar or pattern, for the figure should be like the truth. In these words Theodoret. denieth Transubstantiation and the bodily presence; and he calleth the Bread and Wine signs mystical, the Image of the exemplar, and figure of the truth; and thereby we may easily understand what kind of adoring or reverence he would have given unto the signs, and not that they should be adored as Christ himself. And to show the impudency of the Romanists, I add another testimony, which they do object out of August. in Ps. 98. saying, No man eats it before he adore it. They object these words, as if Augustine were speaking of the bread. But his words are, Of the earth he [Christ] took earth, because flesh is of the earth; and of the flesh of Mary he took flesh, because he walked here in the same flesh, and did give us the same flesh unto salvation; and no man eats that flesh except he first adore it, &c. Here Augustine speaks not of the Sacrament, but of the flesh, which Christ took of the flesh of Mary: and who denieth that flesh should be adored? Some words after these, may be understood of the Sacrament, and they are clear; for he expoundeth the words of Christ, The words which I have spoken unto you, are spirit and life: as if the Lord had said, Understand ye spiritually, what I have spoken; ye shall not eat this body which ye see, nor drink this blood, which they shall shed who shall crucify me: I have commended unto you a certain Sacrament, which being spiritually understood, shall quicken you; and although it be necessary that the same be celebrate visibly, yet it must be understood invisibly. So August. Nothing can be spoken more plainly and directly; against the gross and carnal manner of the presence of Christ's body in the Sacrament.
27. It is certain, that our Savior is the Author of this Prayer; and who hath ordained it to be sung, I know not: But Io. Beleth cap. 47. testifieth, that in his time the people did stand when this prayer was said, if it were a Feast-day; and if it were not a Feast, the people were prostrate; and the Priest said it with a loud voice, except these words, But deliver us from evil: which the people did answer.
28. As Christ did ordain, that all Believers should eat in remembrance of him; so in ancient times was an order, that all should communicate, who will not be excommunicate, Gratian. de consecr. dist. 2. cap. Peracta, &, Comperimus. Where was then the private Mass, wherein the Priest alone consumeth the Sacrament? This order of communicating hath ceased through the sloth of Priests and people, saith Cochlaeus de sacrif. Missae, and Harding's answer to the first article of Bishop Jewel's challenge. And for remedy, it was provided, that two Deacons should communicate with the Priest, Gratian. de consecr. dist. 1. cap. Hoc quoque, &, Omnes. And Pope Sergius the II. ordained, that the Bread should be broken into three parts, according to the number of Communicants; which rite of breaking remaineth yet, although the Priest be alone, but they have drawn it to signify a mystery. Lombard. lib. 4. dist. 12. F. saith, The part which is offered and cast into the Cup, signifieth the body of Christ which rose again; the part which is eaten, signifieth him walking on the earth; and the third part lying on the Altar till the end of the Mass, signifieth the body lying in the grave; for until the end of this world, the bodies of the Saints shall continue in the graves. The Author of Specul. Curator. saith, two parts are reserved, and the third is cast into the cup, to signify that the sacrifice is profitable for three things; unto just men, for increase of grace; unto sinners, for taking away their sins; and unto those in Purgatory, for taking away their punishment. So uncertain are they in their errors. And in that direction of the Curates, it is specially provided, that only the Priest shall eat that part which is cast into the Cup. So that now the Communion is, for the most part, turned into a theatrical eating and drinking of the Priest alone. Cassander cannot wonder enough, how they have departed so far from the Institution; and how they dare so clearly violate the Acts of Councils, &c. Consult. art. 24.
29. Christ did not put the Sacrament into his Apostles mouths, but everyone received the bread with his hand; and such was the custom of the Church until the sixth Synod, saith Jesuit Salmeron on 1 Cor. 11. disp. 19. But this was altered, when the Roman Church ordained, that for reverence sake people should not touch it with their hands; but so oft as they communicate the Priest should put the bread into their mouths. Hence is arisen another novelty, that whereas the bread was wont to be broken, and distributed out of the same loaf, now they break not the bread, they say, for reverence; as if the Apostles and primitive Church had not been reverent, or Believers now cannot be reverent; and therefore lest people do break Christ's body with their teeth, they do provide Wafers, which may melt away in the mouth. Cassander in Liturg. saith, This is religion many ways despised.
30. He mentioneth the receiving of bread only; nevertheless it is certain, the distribution of the Cup also was ordained by Christ, and it continued in use: For Raban in the same book chap. 31. saith, The Lord would have the Sacraments of his body and blood taken by the mouth of Believers. Now this custom was not forbidden until the Council at Constance, An. 1415, Cassand. Consul. art. 22; and again it was permitted unto the Bohemians, An. 1438. by the Council at Basil. Yea Pope Gelasius the I, made a Decree, that who would not communicate in both, should be excommunicated from both. This Decree stood in force about the year 1200, and is registered by Gratian. de consecr. cap. 2. Comperimus: his reason is, because the division of one and the same mystery, cannot be without great sacrilege. Upon these words the Gloss saith, This is understood of the Species....therefore it is taken under both kinds, as a Pupil must approve all which a Tutor doth, or refuse all; yet (saith he) a sick man who may not drink wine, or any other in necessity, may take the body without wine. When and by whom came this alteration? Jesuit Coster in Enchir. tracta. de commun. sub utraque spe. saith, Not by commandment of Bishops, but it crept in by the practice of the people, the Bishops winking at it. It is likely, the communion of bread only, came by practice of Priests; after that Thomas Aquin. had devised concomitancy, lest anything might seem superfluous.
31. This is the second time that the Priest saluteth the people. Biel in Expos. Miss. lect. 16. noteth three salutations with the particular reasons, as they may be. Io. Beleth cap. 48. saith, The Priest takes this kiss from the Eucharist, or as some think from the Altar, and gives it to the Deacon or sub-Deacon, that by them it may go unto others; but (saith he) with this caution, that men give it not unto women, lest some wantonness or carnality creep into the thoughts. The Rhemists would derive this custom of the Mass from Rom. 16. 16: but Paul did not kiss the bread nor the Altar, nor did he command it as a part or pendicle of the Mass. As it is a fashion among us, for men meeting or parting with friends to shake hands; so it was among the Jews, and some other Nations, as appears by many places in both Testaments, for men to kiss men, which custom Christians did also observe; and therefore the Apostle doth moderate that custom, that it should be with holiness; and as that secular custom did wear out of use, so it ceased also in the Church.
32. Beleth hath the words, Lamb of God, who takes away the sins of the world; and not the words following: but also faith, these be said thrice, to wit, twice with, Have mercy upon us; once with, Give us peace; but neither of the two when it is a Mass for the dead; but only with, Give them rest. Raban and others before him knew not this distinction.
33. The lawful use of the Lord's Supper, is the remembrance of his death to the salvation of the believing receiver. But afterwards it was provided, that if any theft was committed in a Monastery, and the Monks were suspected; then the Abbot should say a Mass, and all the Monks should communicate, and thereby declare that they were innocent. Gratian. caus. 2. qu. 5. cap. Saepe contingit, showeth that Pope Nicolaus ordained these words to be said unto each one of them, The body of the Lord be unto thy trial. This Decree was abrogate by contrary Decrees of Popes; because the body of Christ should not be given unto him who is suspected of a crime: Tho. Aquin. pag. 3. qu. 80. ar. 6 ad 3. Nevertheless it is turned to worse, for in all their Treasons and Plots either against Nations or Church, they make the Sacrament to be the bond of their bloody intentions.
34. Beleth saith, this is the last part of the Mass, called The Thanksgiving; and beginneth at the Communion, which is also called Completio. But I find no words of Thanksgiving here; so thankfulness is worn out of use.
35. Some say, the blessing was ordained by Pope Leo the I; but it is more ancient to bless the people at their dismission.
36. Poly. Virgil. de invent. rer. lib. 4. cap. 11. saith, The saying of Ite, Missa est, is from a custom of the Priests of Isis.
37. He hath no mention of what was done with the remainders of the elements. Bellarm. de Euchar. lib. 4. cap 4. showeth out of Justine, that the Deacons were wont to carry the Eucharist unto the sick, or them who could not come to the public meetings: And cap. 5. The relics was given unto children to be eaten by them; because they thought not the element to be holy but in use. But now they keep their Osty for adoration and pompous procession, which custom is contrary unto the Institution, as Cassander proves by many testimonies in Liturgic. cap. 30. 11. This was the form of Gregory's Mass, and all that was in the days of Raban, far different from the first Institution of the Lord's Supper; but since that time it is as far changed, even so far that if Raban were alive, and could say Mass no better, he would be called an ignorant Curat. It hath indeed more show and pomp now then before; but as a painted Image hath more accoutrements then the man hath, yet it hath no life in it; so the additions and changes make it more glorious to the eye of a natural man, but the liveliness and spirituality of it is gone. For at first was but one sort of celebrating, but now they have a public form, and a private, and a solitary, one for Sundays, another for Week days, another for Feast days, another for Fasts, &c. 2. The people understood all, and had their part in praying and singing; but now the Priest doth all in an unknown language, except that a Deacon or Clark say some few words. 3. As some exhortations and prayers are now put away (whereof I have now noted some) so many other things are added: As first the Introitus must be sung twice on some days, and thrice on other days. 2. There is a Tractus which must be sung with long or slow pronunciation. 3. There be a number of Collects. 4. The Priest must turn sometimes to the North, sometimes to the East, and sometimes his face towards the people, and sometimes his back towards them; neither must his turning be in the same place, but sometimes at the North end of the Altar, and sometimes at the middle on the West side; sometimes he must stand straight up, sometimes bow or cringe, and sometimes on his knees; sometimes wash his hands in time of the Mass, he must have his Mass clothes. Poly, Virgil. de invent. rer. lib. 6. cap. 12. saith, Pope Stephen did first ordain them in imitation of the Jewish Priests; for from the beginning (saith he) Priests going about Divine Service did put nothing above their clothes, but did study rather to deck themselves with the virtues of the mind, and cast off vices. But here they do exceed the Levitical Priests, since those had but six several pieces, as we see in Exod. 28. 4; but now they have nine several pieces, and the Bishops must have seven more. The Priest must stretch forth his hands and arms, sometimes lift up his hands and eyes to Heaven; then he must join his hands, and sometimes cause his thumb touch his fore-finger; sometimes rub his fingers, and wash his hands; he must salute the people seven times, to wit, five times when he turns unto them, and twice when he turns not; he must have his wax candles, and incense; he must be sprinkled with incense by the Deacon, and the Acolyte must besprinkle the Choristers, beginning at the Rector. The Priest must kiss the Altar, the Platter, and the Book, and cast Incense on the Sacrifice. Anselm in his Treatise unto Waltram, showeth diversity of crossing the elements at that time, some crossing them one way, and some another way. Thom. Aquin. par. 3. qu. 83. art. 5 ad 3. showeth, that the Priest must make 29 crosses, to wit, three when he saith, Haec dona, haee munera, haec sancta; three when he saith, benedictam, ascriptam, ratam; two when he saith, ut nobis corpus & sanguis; one when the bread is consecrated; another when the wine is consecrated, at the word benedixit; five when he saith, hostiam puram, hostiam sanctam, hostiam immaculatam, panem sanctum, & calicem salutis; three when he saith, corpus & sanguinem sumpserimus; three when he saith, sanctificas, vivificas, benedicis; three when he saith, per ipsum, cum ipso & in ipso; two immediately after the cup; and three when he saith, pax domini. But the Missal hath them now another way, to wit, he must cross both the bread and wine together three times, and again them both three times, then them apart once, and again them both apart once, and again thrice and once, and again once and twice; signing himself between them, so oft with his hand; and then he must sign the chalice with the hosty; and then sign himself with the Platter, and once with the chalice; and all these in saying the Canon and Communio, and besides a hundred more; as when he comes at first unto the Altar, he must make a Cross on his face, and say, In nomine Patris, Filii, & S. S. then he blesseth the incense with the same words; then he besprinkleth both the horns of the Altar, &c. Many other such ceremonies have they, which if they be looked upon, by one who knows not what signification they put upon them, they are like a Stage-play. Though they give a signification unto everyone of these ceremonies, yet so uncertainly, that one expoundeth them one way, and another expounds them another way; and the most that any of them saith, is, This rite may signify this thing. So uncertain are things of religion when we stray from the bounds of Scripture. If we consider the authority of them, they are will-worship and devises of men, and brought into the Church some by one way, and some by another; some sooner and some later, and for the most part in conformity unto Jews or Heathens, as may be seen in Poly. Virgil. de invent. rer. If we consider the number of them, though Augustine speaking of the Sacraments said, the signs of Christians are fewer then the signs or rites of the Jews; even in number fewest, and in signification most clear; yet now they are more a great deal then the Jewish, as that one particular of the Vesture showeth; and in signification both obscure and uncertain, and which is worse; whereas God would have the people then to be instructed by those rites (which the Apostle, under the Gospel, calleth beggarly rudiments) and now he would have his people informed in a more open and plain way, they hold the people in ignorance, and under more beggarly rites; as that the • ishop must have seven pieces of Vesture more then the Priest, to signify the seven gifts of the spirit, wherein he should excel the Priest, the Tractus must be sung with a slow pronunciation, to signify the miseries of this life; the Corporale signifieth Christ's body wrapped in a linen clothe, &c. What need is there of such shadows or representations? Hath a Bishop need to learn from his slippers and his coat what manner of man he should be? Is the slow singing at one time more then at another, a ready way to teach people the miseries on earth? And which is worse then any of these, if we consider the main aim and doctrine of the Mass, it is derogatory to the sufficiency of Christ's Sacrifice; for they teach and contend, that every day they sacrifice unto God the Father the very flesh and blood of Christ, for the forgiveness of sins of all which offer, and for whom they offer, either quick or dead. But this is a cunning falsehood contrary to Scriptures, injurious to Christ, abhominable to God, offensive unto men, and monstrous in the Church, as hath been proved by many. But my main purpose is, to show the changes of the Mass from time to time. But they will say, Ceremonies are variable, and they have retained unchangeably, the main part of Gregory's Missal, which is the Canon. I reply unto the first, it is true Ceremonies are variable; but first they should not be multiplied, as the Roman Church doth. 2. The Ceremonies should be changed for the edification of the Church; but their changes are contrary, for some part that was read so that the people might hear and understand, is now read so that the people shall not hear what it is; and many ceremonies do require much time, ere the people can know what they do signify; whereas they might learn the same things sooner, if they were informed plainly and directly; and many ceremonies are so dark, that even Priests know not what they do signify. Next, whereas they say they retain the Canon of the Mass: First, have they not put away some parts of Gregory's Missal, and added far more? And doth not such addition and abolishing make up a great change? 2. Though we stand not for maintaining the Canon, as being not the work of Christ, nor of his Apostles; as Gregory confesseth lib. 7. ind. 2. Epist. 63; but either his own, or (as he seemeth to say there) of one Scholasticus; yet it is the mighty providence of God for the conviction of the Romish Church, that the Canon is continued: For they hold first, That in the Mass is a true, singular and proper sacrifice. 2. That the Bread and Wine are transubstantiated into the Body and Blood of Christ. 3. That the People should not partake of the Wine. 4. That men attain salvation, or eternal life, by merit of their works : but all these are clearly confuted by the words of that Canon. First, concerning the Sacrifice, it saith, a little from the beginning, Petimus uti accepta habeas & benedicas haec dona, haec munera, haec sancta sacrificia illibata. Here observe first, that the words are in the plural number, gifts, sacrifices : But Christ is not many gifts, nor many sacrifices, he is one gift John. 4. 10. and one sacrifice Heb. 9. 2 • . & 10. 10. therefore Christ is not signified by these words. 2. The Canon saith, We pray that thou wouldest accept and bless these gifts: Should we think that Gregory would have men to pray for the acceptation of Christ, and for a blessing unto him, who is the dearly beloved of the Father eternally? I believe, Gregory did not understand the words so : And after the words which are called The Consecration, it is said, Supra quae propitio ac sereno vultu respicere digneris, & accepta habere, &c. that is, On which be pleased to look with a favorable and gracious countenance, and accept them as thou were pleased to accept the gifts of thy servant Abel, and the sacrifice of our Patriarch Abraham; and the holy sacrifice and immaculate hosty, which thy High Priest Melchizedek offered unto thee. Whether shall we believe, that the offerings and sacrifices of Abel, Abraham and Melchizedek were acceptable unto God through Christ; or that they were the patterns of accepting the sacrifice of Christ? I believe certainly, that Gregory did not think the first, but the second; and so, that he would have Believers to pray for the acceptation of their offerings in and through Christ; and so it is said in the beginning of the Canon, Most gracious Father we humbly beseech thee, for Jesus Christ, thy Son, our Lord's sake; and we pray, that thou wouldest accept...these gifts. Moreover in the same Canon it is said, Hanc oblationem servitutis nostrae, sed & cunctae familiae tuae, quaesumus domine ut placatus accipias, i. e. O Lord we beseech thee that thou, being pacified, wouldest accept this oblation of our sacrifice [or of us thy servants] and of all thy family. Who can think that Gregory did mean, by these words, the oblation of Christ? Again it is said, Quam oblationem tu Deus omnipotence, &c. i. e. Which oblation, O thou Almighty, we beseech thee, that thou wouldest be pleased to make, in all respects, blessed, ascribed, ratified, reasonable and acceptable. Can these words be meaned of the offering of Christ, and not rather of the offering of the people? And so it may be said of these words, We offer unto thy excellent Majesty, of thy gifts, and of what thou hast given. And these be all the words, at least the greatest part of the Canon, concerning a sacrifice; and since these be not understood of a proper and singular sacrifice, certainly in the Mass no true and proper sacrifice is offered. But they will say, the words are, Haec sancta sacrificia illibata, which cannot be understood of the offerings of the people; and therefore must be understood of Christ's sacrifice. Answer: First, for the word sancta, it may be understood of the people's offerings, in respect of dedication, as well as the sacrifice of Melchizedek is called holy and immaculate hosty; and the more, if we take them with the words preceding, We beseech thee humbly for Christ's sake, that thou wouldest accept and bless these holy oblations. As for the word illibata, Alcwin (who was the Teacher of Raban, as some write) de Divin. Offic. saith, Illibata dicuntur, id est, non praegustata, id est, Illibata is not as yet tasted, but abiding whole. Yea and in the same place he saith, By dona, munera & sacrificia, one and the same thing is commended with several names; and what is offered upon the Altar is called munera, as the Lord saith, If thou offer thy gift. It is clear that he understood the gifts of the people; and consequently not a singular and proper sacrifice. I know also, that Illibata signifieth not offered; and that signification doth more confirm what I have said. Secondly, concerning Transubstantiation; the Canon saith, Quam oblationem tu Deus...benedictam....facere digneris, ut nobis corpus & sanguis fiat dilectissimi Filii tui Domini nostri Jesus Christi. Here they say, are both the sacrifice and transubstantiation. But first, If all these words be considered together, it is clear that (as I said) the words, Quam oblationem benedictam, ratam, ascriptam, rationabilem acceptabilemque, are not meaned of the body of Christ; because it is craved that the oblation may be blessed....to the end, it may be the body and blood of Christ; for what we crave that it may be made the body, is not as yet the body. 2. I trust none is so ignorant, to think that the word fiat doth necessarily signify to be made a sacrifice, and to be transubstantiate; and if that word can, in that place, admit another signification, it proves not either of the two, and far less both; and so we see how great a work is grounded upon the uncertainty of the signification of one word. I have already twice shown how Raban expoundeth the word for a sign, figure, seal and representation; and here I add the words of Augustine Epist. 23. ad Bonifa. Christ was once sacrificed in himself, and is every day sacrificed unto people in the Sacrament; neither is it falsely said, that he is sacrificed, for Sacraments have a similitude of the things whereof they are Sacraments; and for this similitude, they oft have the names of the very things; as in a certain manner, the Sacrament of the body of Christ, is called the body of Christ; and the Sacrament of Christ's blood, is called his blood. So far Augustine; and I could add the like testimonies of other Ancients, but I said, I would prove it from the words of the Canon: Then observe first in the words immediately following, it is said, Qui pridie quàm pateretur, accepit panem. 2. After the consecration, Offerimus praeclarae Majestati tuae ex donis tuis ac datis hostiam puram....panem sanctum vitae aeternae & calicem salutis perpetuae, supra quae propitio ac sereno vultu respicere digneris, &c. 3. When the Priest takes the hosty into his hands, before he communicateth, he is ordered to pray in this manner, Corporis & sanguinis tui Domine Jesus Christ, Sacramentum, quod licet indignus accipio, not sit mihi judicio & condemnationi, sed tua prosit pietate corporis mei & animae saluti. 4. When he takes the Cup, he is ordered to say, Gratias tibi ago, Domine Sancte Pater omnipotence....& precor ut hoc Sacramentum salutis nostrae, quod sumpsi indignus peccator, non veniat mihi ad judicium neque ad condemnationem. Whence we see, that both before the consecration (as they speak) and after the consecration, that which is received is called Bread and the Cup, out of what the people offereth from what God had given them; and it is prayed, that God would look graciously on these things, even on that Bread and Cup, as he was pleased to look on the offering of Abel; and that Bread and Cup is, two several times, called the Sacrament of Christ's Body and Blood, and the Sacrament of our salvation. Wherefore certainly, according to the Canon, the Bread is still Bread, and the Sacrament of Christ's body, and the Sacrament of our salvation; and it is not transubstantiated into Christ's body. But saith the Jesuit Io. Hart, against Io. Reinolds, yea the Bread and Cup do tropologice signify the very Body and Blood of Christ. I answer, This is a begging of the question; for we hold, that there is a trope or figure in the words of Christ, This is my body; which they deny: And why should that be denied, more than to be affirmed in the words of the Canon; and the rather, that in the same Canon, and in the prayers after consecration, the Bread and Cup are expressly called the Sacrament of Christ's body, and the Sacrament of our salvation? A Sacrament is not the thing signified, but a sign and seal of it; and therefore according to the Canon, there is no transubstantiation of the Bread and Wine. Thirdly, Concerning the Communicants, it is to be observed, that the Canon is conceived in form of a Prayer, and in the name of the People; and therefore, by the way, I say, it should be pronounced so, that the people may hear and pray in the mean time; but it is said now with a low voice, lest the people hear and understand. But to the purpose; in the Canon it is said, Supplices te rogamus, Omnipotens Deus,.....ut quotquot ex hac Altaris participatione sacro sanctum Filii tui corpus & sanguinem sumpserimus, omni benedictione Coelesti & gratia repleamur, i. e. We humbly pray thee, Almighty God, that so many of us as shall, in partaking of the Altar, receive the holy body and blood of thy Son, may be filled with all Heavenly blessing and grace. Hence it is apparent, that they who receive the one element, should also receive the other, since they are conjoined in the Canon. And not any Papist can deny, that the custom was otherwise at that time, and some hundred years thereafter. Fourthly, Concerning the merits of men, it is true they pray, after the Agnus Dei is sung, in these words, Haec sacro sancta commixtio corporis & sanguinis Domini nostri Jesus Christi, fiat mihi omnibusque sumentibus salus mentis & corporis, & ad vitam aeternam, promerendam & capescendam praeparatio salutaris, per eundem Christum Dominum nostrum. But whether the word capescendam doth not declare the other word promerendam to be taken there improperly; or if the word promerendam should be taken properly for deserving, let it be judged by the words of the Canon; where it is said expressly, Nobis quoque peccatoribus famulis tuis de multitudine miserationum tuarum sperantibus partem aliquam & societatem donare digneris cum tuis sanctis Apostolis & Martyribus......& cum omnibus sanctis tuis, intra quorum nos consortium non aestimater meriti, sed veniae quaesimus largitor admit per Christum Dominum nostrum, that is, We beseech thee, that thou wouldest be pleased to give freely unto us sinners, thy servants, hoping in the multitude of thy compassions, some part and fellowship with thy holy Apostles and Martyrs, and with all thy Saints, into whose society, we beseech, admit us; thou not reckoning our deserving, but grant us pardon, for Christ our Lord's sake. Who, weighing these words seriously, can imagine, that the first contriver of the Canon could plead for salvation by his own merits or deservings? Certainly, these words of the Canon do renounce all our merit, and teach us to rely upon the mercy of God for Christ's sake. And therefore, unless the first prayer be contrary unto the Canon, the word promerendam is declared by capescendam, that is, they pray that the Communion may be a saving preparation for attaining eternal life. And hereby we may learn how to expound that word mereamur in many passages of the Ancients, as I have touched before. I conclude this point, seeing the Canon hath nothing of proper sacrifice in it, nor of transubstantiation, and ordereth that they who receive the bread should also receive the cup, and it takes away the merit of men's work; it is the mighty providence of God, for the conviction of the Romish Church, that the Canon continueth, when so many changes have been made in the Missal; and also it is a singular (I will not say prudence or wisdom, but) policy of the Bishops and Priests, that they will not pronounce the Canon so, that the people may know and understand it; lest the people know those errors which are so plainly contrary unto the Canon. I have also observed another place and change in a prayer after the Pax; there is a prayer in these words, O God, Father, fountain and original of all goodness, who being moved in mercy, wouldest that thy only begotten Son, should for us descend into the lowest part of the world, and assume flesh, whom unworthy I hold here in my hands, I adore thee, I glorify thee, and I praise thee with my whole mind, and intention of my heart; and I pray that thou wouldest not forsake thy servants, but forgive us our sins, that we may be able to serve Thee, the only true and living God, with a pure heart and chaste body, for the same Christ our Lord's sake. We see this prayer is directed, from the beginning to the end, unto God the Father, and so have the first contrivers ordered it. But now in the Missal is a division, and between the words, I hold in my hands, and, I adore thee, &c. the rubrick saith, Hic inclinet se sacerdos ad hostiam, dicens, Te adoro, te glorifico, &c. as if the words preceding were only directed unto the Father, and the words following were directed unto the hosty; and so they adore, glorify, and praise the hosty, as the only living and true God. Now who hath made this change, and when particularly it was changed; I think it can as hardly be pointed, as who did sow the Tares amongst the Wheat; but everyone may see that an abhominable change is made there. Raban knew not this rubrick and adoration, nor Io. Beleth; neither is any mention of it, in any of the forms of Mass recorded by Cassander.
CHAP. IV. Of BRITAIN.
1. IN the Year of our Lord 824. the Danes were Lord's of Northumberland, and raised wars against Edmund King of England; they took him, and because he would not deny Christ, they tied him unto a Tree, and shot at him till he died; then they cut off his head, and cast it among the bushes. His own Subjects did bury him both head and body at Halesdon, which from thence was called Edmunds burrow.
2. In the Synod held at Celicyth in England, about the year 816, the fourth Canon is, Let no Scot be permitted to administer Divine Service within any of our Diocies; because as no Bishop nor Presbyter should meddle with another Diocy without consent, far less should any people receive any Service from them of another Nation, which give no honor unto Metropolitans nor other Bishops. Sir Hen. Spelman in Council. Hence it is clear by the testimony of that Synod, that at that time Scotland did not acknowledge Bishops. Of this more hereafter in Cent. XI.
3. In the year 832. Hungus King of Peichts died, and left his son Dorstorlorg to be his Successor, and he was killed by his brother Egan. Egan did think to establish himself in the Kingdom, by distributing his Fathers treasure amongst the Nobles; and by marrying his brothers wife Brenna, lest she thinking herself degraded would excite her father, the King of Merchis, against him. Nevertheless she murdered him, in revenge of the murder of her husband. Then Dongal King of Scots, sent unto the Peichts, and craved their Crown unto Alpin son of Achajus, and the sister-son of Hungus, and so the nearest heir. They returned answer, No Prince of another blood, might by their Laws reign over them; and they were accustomed to transfer the Crown from one house to another, as they had judged expedient; and for the present they had chosen Feredeth their King, neither by their Laws could they deprive him, during his life. Dongal sent a second message, with certification, that if they did refuse to do justly unto the only heir, he would invade them by Battle. The Peichts sent some armed men, to inhibit the Messengers from coming nearer, under pain of death. Wherefore the Ambassadors did presently denounce Wars in the name of King Dongal and Alpine, Boeth lib. 10. cap. 7. Then King Feredeth took unto his proper use all the riches and jewels, which others had given unto the Churches; and he bereft Church-men of all the Tithes and their possessions, and he gave their lands unto his domestics; the Nobles condescending, and esteeming all things to be but as fallen into an enemies hand, which had been given unto the Church. In the mean time Dongal levieth an Army; and by the way he died in the water Spey, by force of the stream. Then Alpine was crowned King of Scots, and led forward the Army; at Restennet he slue Feredeth with many of his Nobles. Bruda then was King of Peichts, but injoied not the Kingdom many months; his son Feredeth had as bad success. Then the Scots were careless, as if the Peichts could make no more resistance. But another Brudus amasseth all their forces, to fight not so much for lands and liberty, as for life and children. In Anguise they had the victory, and Alpine was taken and brought, with his hands bound, unto the next village, where he was beheaded in the fourth year of his Reign; and his head was fixed on a pole upon the Walls of Camelon, in token of their Victory. Then Brudus conceived it easy to root the Scots out of the Island, and to this end he levied an Army; but in the field variance fell amongst them, so that Brudus was constrained to dismiss them. Within three months he died, and his brother Drusken succeeded. At this time some young Gentlemen, pretending themselves to be Merchants, came into Camelon, and brought away Alpine's head unto his son Kenneth. He was desirous to revenge his fathers death, and to recover his own right; but the Nobility said, It was more expedient to delay, without war or peace, because the wisest and valiantest were slain. At last they were persuaded to take Arms; and when the Armies came near, they joined without the command of their Leaders, and fought cruelly. In the end the Peichts sought peace, and the Scots would not hear of it: wherefore Drusken gathered all his strength, and in Fife was utterly overthrown; many Peichts were slain, none of them (almost) remained in their land; some did escape into Northumberland, and some into Denmark. The Scots from thenceforth possessed all the land on the North of Adrian's wall, and Edinburgh became the Headburgh of Scotland. Boeth saith, They who did take the Tithes from the Church, had neither Tithes nor Land within less space then ten years, for this was An. 839. At that time the Bishops seat of the Peichts, was translated from Abernethy by Earn, unto Saint Andrew's, and that was called the Bishop-seat of the Scots; for before that time Scotland had no Bishop, and Ministers were chosen by the suffrages of the people, after the manner of Asia, saith Io. Bale in Catal. Illustr. cent. 14. cap. 6. And John Mayr in Hist. lib. 2. cap. 2. saith, The Scots were instructed in the faith by Priests and Monks, without Bishops. Boeth lib. 6. cap. 5. speaking of the Emperor Decius, saith, In this time the Scots were very profound in Theology and Holy Writ, by the doctrine of certain Monks, which in those days were called Culdei, that is, the honourers of God; for then all Priests that honored God, were called Culdei. Here it is clear, that I. Mayr and Boeth do speak (after the manner of their own times) of Monks and Priests, and they use both these terms; and in ancient times, the only term was Culdei for the Teachers of the word; but more of this when we come to the erection of Bishops.
4. Constantine, the son of Kenneth, convened his Nobles at Scone, about the year 862, ordained that Church-men should attend Divine Service diligently, and abstain from all civil affairs; they should live content with the Patrimony of their Churches; they should preach the Word of God unto their people, and live as they teach; they should be free from all charges of Wars; they should not feed Horse nor Hounds for pleasure; they should bear no weapons, nor judge in civil actions; if they do, they should pay for the first fault a sum of money; and for the second, they should be degraded. He made also other Laws for bringing the people unto their old frugality and industry. Here Laws are Enacted for Church-men, without Pope or Bishop. In this King's time came the Danes, with the Peichts, into Scotland, under two Generals Hubba and Humber, they were discomfited in Fife; but Constantine was slain. King Gregory chased the Peichts (which were remaining) into Northumberland; where he fought so happily with the Danes and Peichts, that they were all (almost) slain, by Gregory on the one side, and by Alfred King of England on the other; and Northumberland was possessed by the Scots, granting liberty unto the Saxons to go or abide. Because the Britons had aided the Peichts, Gregory took from them Cumber and Westmorland, and slue their Prince Constantine. His brother Herbert, considering the hostility of the Scots and Danes, chose to make peace with the Scots. So Alfred drew up a general peace of all the Christians in Britain, against the Danes as a common enemy; and it was agreed that Gregory, for his valiantness, should perpetually enjoy Northumberland. This Gregory, by Act of Parliament at For far, did confirm all the privileges of the Church; and ordained that Church-men should not be drawn before Civil Judges, but only before their ordinary: he granted unto them to make Laws and Constitutions for the good of the Christian faith; to discuss all debates concerning Oblations, Tithes and Legacies or Testaments; to accurse all Rebels, and that all persons which were excommunicated should not be heard in Civil Courts. Boeth. Histor. lib. 10. cap. 19. Some Irish men had spoiled Galloway, and returned privily: therefore Gregory went with all hast into Ireland, he fought two Battels against two Governors, and vanquished them. Dublin was rendered unto him; he visited the young King Duncan, and protested that he came not for greediness of their Land, but to redress the wrong. With consent of the people, he took upon him the name of Tutor of the King, and committed him unto the trustiest of the Nobles, permitting them to use their own Laws; and requiring only of them, that without his seal they would admit no English, nor Britain, nor Dane amongst them; for assurance he took with him 60 men in pledge. This Gregory was called the Great, and died An. 892. Buchan. Histor. Scot.
5. The fore-named Alfred was the first King of England, who had unction from Rome. He divided his movables into two equal portions; the one he appointed for uses secular, and divided it into three parts; one for his family; another for building of new works, wherein he had great delight; and the third he reserved for strangers. The other half he dedicated unto uses Ecclesiastical, and divided it into four portions; one for relief of the poor; another to Monasteries; the third to the Schools in Oxford, where he had erected a School for Grammar, another for Philosophy, and a third for Divinity; whereas before they had neither Grammar nor Sciences, because Pope Gregory the I. gave in command, that Britain should have no Schools, for fear of Heresies, but only Monasteries, Bale. And the fourth part he sent for the relief of distressed Churches without his Realm. Sir Hen. Spelman in Council. pag. 176. showeth, that he bewailed the ignorance of the Clergy in his time, that few on the South-side of Humber knew the Liturgy in English, or could translate an Epistle into the vulgar language; yea when he came first to the Throne, he found not one on the South-side of Thames. Note here, they did use the Liturgy in Latin, because they had received it so from Rome, and because the people in former times did understand it; but when the people understood it not, the King would have it rather in the vulgar. Alfred died An. 901.
6. John Scot (who was surnamed Aerigena, or born in Air, for distinction from a former born at Melrose, and another in the XIII Century born in Dunce, otherwise called Subtilis) was famous for his pregnant judgment, wondrous eloquence, and (in those days) rare knowledge of the Greek, Chaldean and Arabian languages. He went to Athens, and studied there some years. He returned into France, and was much respected by Charles the Bald; at whose command he translated the Books of Dionysius De Hierarchia, into Latin. Anastasius Bibliothecary of the Vatican, in the Preface before that Translation, writeth unto the same King, It is wonderful how that barbarous man, which was born at the end of the World, and might have been thought to be as far distant in language, as he was in conversation from men, could understand such things, and turn them into another language; I mean (saith he) John Scot, whom I have heard to have been a very holy man. It is no marvel that he call him barbarous, because the Scots before that time, and some hundred years thereafter, did never acknowledge the See of Rome. This John did write a book, De Corpore & Sanguine Domini, against the opinion of carnal presence; which was condemned at the Synod of Vercelles, as followeth. Bellarmine de Eucharist. lib. 1. cap. 1. saith, This man was the first who writ doubtingly of this matter. It is the fault of the Romanists that his book is not extant; but since it was not condemned by the Church for the space of 200 years, and none of his time spoke against that book, he wanted no reason in it. He writ a book of 19 Chapters, De unica Praedestinatione, more curious then sound; which was answered by Florus of Lions, as is before. He writ also a book with a Greek Title, 〈 in non-Latin alphabet 〉 , of the distinction of natures: Some write, In it is the resolution of many profitable questions, but so that he followeth the greeks more then the Latins, and for this the Pope did persecute him; he fled into England, and was in account with Alfred, and was his Counselor and Teacher of his children; afterwards he retired to the Abbey at Malmesbury, where his Disciples murdered him with their pen-knives; being enticed thereunto by the Monks, because he did speak against the carnal presence; as saith Zepper. de calumnia haeres. Berengar. and was accounted a Martyr, as is recorded by Guiliel. Malmsbu. de gest. reg. Angl. lib. 2. cap. 4.
CHAP. V. Of COUNCELS.
1. MAny Synods were assembled in the beginning of this Century, and all ex jussu Imperatoris; as is express in the beginning of them particularly. In the year 813, Charles the Great assembled four Councils, one of 30 Bishops, and 25 Abbots at Mainz. In Ca. 4. it was ordained, That Baptism should be solemnly administered at Easter and Pentecost; but in case of necessity they might baptize at any time. Ca. 5. Seeing we have one God and Father in Heaven, and one mother the Church, one faith, and one baptism; therefore we should live in one peace and concord, if we desire to come into that one and true inheritance in the Kingdom of Heaven; for God is not the Author of confusion, but of peace; and he saith, Blessed are the peaceable. Ca. 6. an Act is, That fatherless children should not be dis-inherited: [This Act is to be expounded by another, following in the Council at Cabilon.] And the Fathers protest, that if it seem, they have passed bounds in admonishing his clemency, the Act be amended. Ca. 8. We will that Bishops have power to provide, rule, govern and dispense Spiritual and Ecclesiastical things, according to the authority of Canons; and that Laics be obedient unto Bishops in their ministry, to rule the Churches of God, to defend widows and fatherless: And that Bishops should consent unto Counts and Judges to do justice; and that just Laws be not corrupted by lies, false witness, false oaths or rewards. Ca. 10. We decree that there be a distinction, between them which are said to have left the World, and them who yet follow it : It is therefore provided, by a Law of the Fathers, that who are separated from the secular life, should abstain from worldly pleasures; as, that they be not present at games, nor unhonest and filthy banquets. Jerome ad Nepotian. saith, We should love the houses of all Christians, as our own; but so, that they may know us rather for comforters in their griefs, then feasters in their joviality: let them not be Usurers nor seekers of filthy gain, nor exerce any fraud; let them fly the love of money, as the mother of many evils: let them leave secular offices and affairs; let them not ascend the steps of honor ambitiously; let them not take gifts for the benefits of Divine medicine; beware of guile and oaths; fly envy, hatred, and back-biting; nor walk with wandering eyes, with unstable and wanton tongues or proud carriage; but let them show forth the shamefacedness of their minds, in simple habit and conversation: let them altogether abhor the filthiness of words, as well as of deeds; eschew the frequent visitations of widows and virgins, and no way haunt the houses of women: let them endeavor always to keep the chastity of an undefiled body, giving due obedience unto their Superiors: Lastly, let them be diligent in teaching and reading, in Hymns and Psalms continually. They who give themselves to be servants in God's worship, should be such, that all that while they study to knowledge, they may administer doctrine unto the people. Ca. 11. Abbots and Monks are ordained to conform their lives unto the rule of Benedict, even as they have promised. Ca. 12. Monks are forbidden to go out of their Monasteries, unless upon necessity, and with leave of their Abbot. Ca. 16. To leave the world, is to resist the pleasures of the world; as Paul saith, Who use the World, as if they used it not. Ca. 17. We who have left the World, should wholly observe this, that we have spiritual armor, and forsake secular armor; nor may we stay the Laity from bearing weapons, because it is an old custom. Ca. 24. We ordain, that fasting be kept four times a year by all men; that is, the first week of March, and all should come unto the Church on the fourth, sixth, and Sabbath days; the second week of June on the same days, and let all fast until the ninth hour [or third hour after noon;] likewise the third week of September, and the whole week before Christ's nativity. Ca. 35. If any shall proudly contemn the Fasts, and will not keep them with other Christians; it is ordained in the Gangrene Council, that he shall be accursed, until he profess amendment. Ca. 38. We command that Tithes be always paid, which God hath commanded to be given unto him; lest if any one hold from God his due, God take away his necessaries from him for his sin. Ca. 44. Let the people be always admonished to make their Oblations in the Church; for this is a sovereign remedy for their own souls, and the souls of theirs. Ca. 45. Let Priests admonish the people always to learn their Creed, which is the sum of faith, and the Lord's prayer; and we will that they be condignly censured which contemn to learn these two; and therefore, they should send their children unto a School or Monastery, or to a Priest, that they may learn the Catholic faith, and the Lord's prayer, that they may be able to teach others at home; and who cannot otherwise, let him learn them in his own language.
2. In the Council at Worms is first a Confession of faith, which is a plain and sound exposition of the Creed of the Apostles, and no mention in it of Christ's descending into Hell. Ca. 1. None should presume to make chrism, but the Bishop. Ca. 4. Let no Church be consecrated, until the Bishop receive the gift of the Church confirmed by Charter, and sufficient means for him who shall serve in it. Ca. 8. Of the Revenues of the Church, and Offerings of the Believers, let four portions be made; one for the Bishop; another to the Clerks for their service; a third for the poor and strangers; and the fourth to be kept for the Fabric of the Church. Ca. 10. All Clerks are forbidden to lie with their wives, upon pain of deposition. Ca. 17. Let no Bishop, Priest, nor Deacon have Dogs for hunting, nor Hawks. Ca. 25. Let Penance be enjoined unto Penitents at the pleasure of the Priests, according to the difference of faults, and quality of time, persons, places, age, sighs and affection of offenders. Ca. 32. All Christians are forbidden to marry any of their kindred, so far as can be known. Ca. 35. Women who cause themselves to make abortion, should without all doubt be punished as murderers; but who in their sleep do smother their babes, we should judge more easily of them▪ because they have fallen into this mischance unwillingly. Ca. 41. Who continue in malice and envy, after they are admonished by the Priest, should be excommunicated. Ca. 51. Unto each Church a manse, should be given free from all service; and the Priests should give no service but Ecclesiastical for Tithes, for the people's oblations, alterages, Church-yards; but if they have any other thing, let them pay dues unto their Superiors. Ca. 51. When means may be had at the sight of the Bishop, let every Church have their own Presbyter. Ca. 52. If a Church be new built in a Village, let the Tithes of that Village be paid unto that Church. Ca. 61. When witnesses cannot be had to testify of the certainty that an Infant was baptized, nor themselves can show that they were baptized, without all scruple they may be baptized. Our neighbors the Mores advise us to do so, because they redeem many such from the Barbarians.
3. In the first words of the Council at Reims, An. 815, it is said expressly, This is assembled by the Emperor, after the manner of ancient Emperors. Here the Epistles and Gospels were read for information of Deacons. Ca. 6. The Missals were examined for information of Priests. Ca. 9. The rules of Benedict were read for reformation of Monks. Ca. 10. Liber Pastorales of Gregory was read for reformation of Pastors. Ca. 11. Divers Sentences of several Fathers were read, that both Prelates and People might be stirred up to zeal and study of good works. 12. A form of hearing Confessions, and prescribing penance, was ordered. Ca. 13. Eight principal vices were declared, that all men might know them, and by the help of God abstain from them. Ca. 14. Bishops were commanded to read more diligently the Scriptures and writing of the Fathers, and to preach unto the people. Ca. 17. Bishops and Abbots should not permit wanton jests in their hearing, but have with them the poor and needy; and the word of God should be sounding beside them. Ca. 35. As the Lord commandeth, no servile work should be done on the Lord's day, nor Markets be held. Ca. 39. Tithes should be given fully. Ca. 40. Prayers and Oblations should be made for the Emperor and his children, that God would preserve them in all felicity in this world; and of his mercy make them rejoice with the holy Angels in the world to come.
4. At Cabilon it was ordained, that Bishops and Priests should read the Scriptures diligently, and teach their people; they should maintain and erect Schools for young ones. Priests and Monks were rebuked, which did persuade people to give liberally unto Churches and Monasteries, that themselves might live at more ease; and they order that all such goods, as Parents at their death had given foolishly, should be restored unto their children. Bishops and Priests should not be drunk; for how can such rebuke the people? They should not meddle with civil affairs, nor exact anything from the inferior Priests, nor for chrism, nor for dedication of Churches, or ordination of Priests. They who give public scandal, should make public repentance. Concerning Pilgrimages they note many faults; Clerks think themselves free from discharging their office, and cleansed from their sin, if they go to such or such places; Laics think they may do what they will, if they go thither and pray; Noblemen under pretext of Pilgrimage to wards Rome or Turone, do spoil many poor subjects; and poor folks go in Pilgrimage, that they may have the more free occasion of begging, and many times say, that they are going thither, when they have no such purpose; and some are so foolish, that they think the only sight of such places cleanseth them from their sins. And how all these things may be redressed, they expect the will of the Emperor, and not a word of reformation by the Pope.
5. At Aken was a Council by command of Lewis the Godly. There it was decreed amongst other things; First, That every Church should have sufficient maintenance for the Priest, that none need to beg. 2. None of the Clergy, of whatsoever degree, should wear any clothe of Scarlet, or such precious color, nor have rings on their fingers. 3. Prelates should not have too large houses, nor many horses, nor frequent harlots, nor play at dice, nor have gold or silver on their shoos, slippers nor girdles. Whence may be understood the pride and pomp of Prelates in those days; which gave occasion unto Platina to say, O if thou, Lewis, wert now alive! the Church hath need of thy holy statutes and censure, all orders of the Church are now so luxurious and voluptuous; thou wouldest see now, not only men (which haply might seem light) but horses, and other beasts clothed in purpure, with a company of young men running before, and another of older following after; not upon Asses, as Christ did (who is the only example of living well upon earth) but upon fierce and harnished horses, as if they were triumphing over an enemy. I will not speak (saith he) of their silver vessels, and precious household-stuff, seeing the ancient dishes of Italy, and ornaments of Attalus, and vessels of Corinth, are nothing in respect of them; and what follows on this, their intemperance I forbear to mention.
6. At Melda, upon the River Matrona, was a Synod assembled by Charles the II; where, among other Canons, it was decreed : First, That every Bishop should have in his house one, which according to the pure mind of the Catholic Fathers, who is able to instruct the Priests in the faith and commandments of God; lest the house of God, which is his Church, should be without the Lantern of the Word. 2. That Presbyters should not be suffered to continue abroad, but that they dwell at their Church. 3. A charge was given, in the name of Christ, unto all Bishops, unto Kings and all in authority, and unto all who have power in election and ordination in any Order Ecclesiastical, that none be admitted by simony, by whatsoever faction, promise or gift, either by the person or another for him. 4. That no Bishop do retire into a remote place for his own ease, and so neglect his charge; but that he visit his Parishes diligently, and he, with his children, live in chastity, sobriety and hospitality. 5. That the damnable custom of some Bishops be amended, who never or seldom visit their people; although the Lord hath said, I have set thee a Watch-man, &c.
7. At Rome was a Synod of 47 Bishops, convened by Pope Leo the IV, at the command of Lotharius; where these former Canons were confirmed in other words; and moreover, that a Bishop should not be consecrated unless the Clergy and People do crave him: Priests should be diligent in searching the Scriptures, and in teaching the people, and should not permit games in their sight; Priests should not be taken up with senory, hunting, hawking, or any rural work, nor go abroad without a sacerdotal habit: Abbots must be able to cognosce and amend, whatsoever might be done amiss by their brethren.
8. At Valentia An. 855. was a Council by command of the same Lotharius; there was three Metropolitans, Remigius of Lions, Agilmar of Vienna, Roland of Arles, and 14 Bishops, with a venerable company of Priests and Deacons. Six Canons were enacted: The first for eschuing all new-coined words in doctrine. Ca. 2. God foreknows, and hath eternally foreknown, both the good things which the godly were to do, and the evil which the wicked were to do; because we have the voice of the Scriptures, saying, O eternal God which knowest all things, and hid things, ere they be done; Dan. 13. we faithfully hold, and it pleaseth to hold still, that He foreknew that good men were to be good by his grace, and according to the same grace were to receive everlasting reward; and that he foreknew that the wicked were to be wicked through their own wickedness, and were to be damned with everlasting punishment through his justice; as the Psalmist saith, Power belongeth to God, and unto him belongeth mercy, that he may render unto everyone according to their works; and the Apostle teacheth, To them who by patient continuance in well doing seek glory, and honor, and immortality, he gives eternal life; but unto them which are contentious......And again, In flaming fire rendering vengeance on them which know not God....; And that the foreknowledge of God did not put upon any evil man, any necessity that he could not be otherwise; but that He in his Almighty and unchangeable Majesty (as he knows all things ere they be) did foreknow that the wicked were to be such of their own will: Nor do we believe that any is condemned in His prejudice, but according to the merit of their own iniquity; nor that the wicked do perish because they could not be good, but because they would not be good; and through their own fault continue in the mass of perdition or original and actual sin. Ca. 3. But concerning the Predestination of God, it pleaseth and faithfully doth please, according to the authority of the Apostle, saying; Hath not the Potter power over the clay, to make of the same mass one vessel unto honor, and another unto dis-honor? We confidently confess the predestination of the elect unto life, and predestination of the wicked unto death; and in the election of them who are to be saved the mercy of God precedes the good merit; but in the damnation of them who perish, their wicked merit precedes the just judgment of God: And in that predestination God hath only appointed what he was to do, either in his gracious mercy, or just judgment; as the Scripture saith, Which hath done what things were to be: But in the wicked he foreknew their wickedness, because it is of them; and he did not predestinate it, because it is not of him; but because he knows all things which he did foreknow, and because he is just, he did predestinate the punishment that follows their merit; for with him (as Augustine saith) is as well a fixed decree, as a certain knowledge of everything; and hither belongs that saying of the Wise Man, Judgments are prepared for the Scorners, Prov. 19. Of this unchangeableness of the foreknowledge and predestination of God, by which the future things are already done, may that well be understood. Eccles. 3, I know whatsoever God doth, it shall be forever; nothing can be put to it, and nothing taken from it; and God doth it, that men should fear before him. But that any are, by the power of God, predestinated unto evil, as if they could not be otherwise, We not only do not believe it; but even if there be any which will believe such evil, with all detestation (as did the Arausicane Synod) we say Anathema unto them. Ca. 4. Item of the redemption of the blood of Christ, because of so great an error which hath begun in this point; so that some (as their writings declare) define, that it was shed even for the wicked, which from the beginning, unto the coming of Christ, being dead in their wickedness, are punished with everlasting damnation; contrary to that of the Prophet, O death I will be thy death, and O grave I will be thy destruction; it pleaseth us, to hold and teach simply and faithfully according to Evangelical and Apostolical truth, that this price was given for them, of whom our Lord saith, So must the Son of Man be lifted up, that whosoever believes in him shall not perish; but....And the Apostle saith, Christ was once offered to take away the sins of many: And moreover, the four Articles that were defined unadvisedly in the Synod of our brethren [at Carisiac] for their inutility, are also error contrary unto truth; and likewise other things concluded foolishly in the 19 Syllogisms [of John Scot] and glorious with no secular literature (although it be boasted otherwise) in which rather the argument of the Devil, then any argument of the faith, is found; we discharge them altogether from the hearing of Believers; and by the authority of the Holy Ghost we inhibit them, that those, and such things, be altogether shunned; and we do judge, that introducers of new things should be corrected, lest they be smitten more severely. Ca. 5. We believe that it should be held firmly, that all the multitude of the faithful is regenerated by the water and the Spirit, and thereby truly incorporated into the Church; and according to Apostolical doctrine are baptized into the death of Christ, and washed in his blood; because neither could be true regeneration in them, unless there were also true redemption; seeing in the Sacraments of the Church nothing is in vain, and nothing in mockage; but altogether all things are true, and relieth upon its truth and sincerity. And yet of that multitude of the faithful and redeemed, some are saved by eternal salvation, because through the grace of God, they continue faithfully in their redemption, hearing in their hearts the voice of their Lord, Matth. 10. & 24, Who continueth unto the end shall be saved; and others, because they would not continue in the salvation of faith, which before they had received, and did choose rather to make the grace of redemption in vain, through their wicked doctrine and life, then to keep it, attain no way to the fullness of salvation and possession of eternal blessedness: Seeing in both we have the doctrine of the godly Doctor, Whosoever are baptized into Christ, are baptized into his death; and, All which are baptized into Christ, have put on Christ; and, Let us draw near with a true heart in fullness of faith, having our hearts sprinkled from an evil conscience, and being washed in the body with clean water, let us hold fast the profession of our hope without change: And again, For them which sin willingly, after the received knowledge of the truth, there remains no other sacrifice for sin; and; He that despised the Law of Moses..... Ca. 6. Item of grace by which the Believers are saved, and without which never any reasonable creature hath lived blessedly; and of free-will, which is weakened by sin in the first man, but by the grace of Jesus Christ is renewed and healed in his Believers: We believe constantly, and with full faith, the same that the most holy Fathers have left to be kept according to the authority of the Holy Scriptures; what the Arausican and African Synods have professed; what the blessed High-Priests of the Apostolical See have held in the Catholic faith; and presuming to decline no way into another side, concerning nature and grace: But we reject altogether the foolish questions, and almost the fable of old women, and Scot 's pottage (which the purity of faith cannot digest, and which have miserably and lamentably arisen in these most dangerous and grievous times, unto a heap of our labors, and breach of charity) lest Christian minds be corrupted, and fall from the simplicity and purity of faith which is in Jesus Christ : So far they. What they say here of Scot 's pottage, they understand that Treatise of John Scot; and have borrowed the phrase from Jerome's Prologue, on Ierem. lib. 1. (speaking of Celestius, a Disciple of Pelagius, a Briton, and not a Scot.) And from this word Baronius ad An. 855. §. 1. writes, that this Synod was convened against some vagring Scots, of whom Gotteschalk was the prime man; and thereby hath brought not only his Binius & Possevinus, but also our Zeth. Celvisius into this Historical error; whereas neither was Gotteschalk a Scot, nor of one accord with this John Scot, as we have cleared before.
9. At Macra, within the Diocy of Reims, was a Synod An. 881. There they distinguish between the power Civil and Ecclesiastical; and show, that only Christ Jesus was both King and Priest, after the Incarnation; and as the one hath need of the other, so neither should a King assume Priestly power, nor a Priest meddle with secular affairs, or usurp Royal power; but they • ome not to show what power belongeth unto the Magistrate in Ecclesiastical affairs. They do recite a Synodal Homily of Gregory the I, wherein the ambition of Priests is taxed, in these words; Because we have slipped into external purposes, partly through barbarous clamours, and partly through negligence of our time; and we have left the ministry of Preaching, and to our punishment are called Bishops, who keep the name of honor, and not the virtue thereof; for they which have been committed unto us do forsake the Lord, and we are silent when they are weltering in their wicked works, nor do we reach the hand of correction; they perish daily with much wickedness, and we are careless when we see them going into Hell. But how can we amend the lives of others, since we have little thought of our own? for we are so bent upon Secular cares, that we are unsensible of what is within, because we do affect so much other things without us; for with the use of earthly care, our minds are hardened from heavenly desire; and when with the very use we are hardened in the actions of Adam's world, we cannot be softened unto those things which do concern the love of our Lord; when we are taken up with extraneal actions, we do forget the ministry of our own actions; we forsake the cause of our Lord, and do wait on earthly affairs; we take on us the place of holiness, and are drowned with earthly actions. It is verily fulfilled in us, what is written, And there shall be like People, like Priest: For the Priest is no better then the People, when we go not beyond them in the holiness of life. Behold! now is not any Secular action which is not administered by Priests. We see with how heavy a sword the World is stricken, and with what rods the people do daily perish; whose fault is this but ours? Behold! Towns are wasted, the Tents of the Church are overthrown, Monasteries are thrown down, the Fields lie wast; and we are the Authors of the people's death, who should lead them into life; for, for our sin are the people beaten down, because through our sloth they are not instructed unto life. Let us take it to heart. Who were ever converted by our teaching, or being admonished by us were brought unto repentance? Who hath left their luxury by our information? Who hath forsaken pride or avarice? Here we are called Shepherds; but when we shall appear before the face of the eternal Shepherd, can we bring thither any flock which hath been converted by our preaching? But oh that we were able to preach, and could hold forth the duty of our place in the innocence of our lives! So far they.
10. In the first half of this Century, were many Synods in England, and did treat little or nothing in doctrine or manners, but only for jurisdiction and revenges of Bishops and Abbots; as is evident in S. Hen. Spelman Council. About the year 887. was a Synod under King Alfred; at least, Laws both Ecclesiastical and Civil were published in his name. He beginneth with the ten Commands, and omits the second; for filling up the number, he saith, The tenth, Thou shalt not have God's of silver or gold. On this place Will. Lambard (who did translate these Laws out of the Saxonish into Latin) saith, This omission of the second Command was not his fault, nor of the first writer, but of the first maker of the Laws; for (saith he) since the second Council at Nice, such was the darkness of these times, that for conciliating authority unto the Precepts of men, they thought good to diminish the Precepts of God.
11. At Triburia was a Synod of 22 German Bishops, An. 895. at command of the Emperor Arnulph, and the Decrees were made in his name. In Ca. 1. He commandeth to apprehend all excommunicated persons, and bring them unto him, that they may be punished with man's judgment, which will not fear the judgment of God; and if any be so rebellious, that they will not be taken, and so happen to be killed; they who kill them, shall be free from all censures both Ecclesiastical and Civil. Ca. 6. If any come presumptuously into a Church with a drawn sword, he commits sacrilege, and shall be punished as for sacrilege. Ca. 11. If any of the Clergy, although extremely coacted, shall commit murder, whether a Priest or Deacon, should be deposed; for we read in the Canons of the Apostles, That if a Bishop or Priest, or Deacon be found guilty of fornication, or perjury, or theft, he should be deposed; how much more he who commits so great a crime? for he who professeth to follow Christ, should walk as he hath walked; when he was reviled, he reviled not again; and when he was smitten, he smote not again, &c. Ca. 13. Augustine the wonderful Doctor, seemeth to have spoken clearly of Tithes in few words; Tithes are required as debt: What if God would say, Thou art mine, O man; the earth which thou tillest is mine; the seed which thou scatterest is mine; the beasts which thou weariest are mine; the heat of the Sun is mine; and since all is mine, thou who appliest but thy hands, deservest only the tenth part; and yet I give thee nine parts, give me the tenth; if thou wilt not give me the tenth, I will take away the nine; if thou givest me the tenth, I will multiply the nine unto thee: If any man ask, wherefore should Tithes be given? let him know, that therefore are they given, that God being appeased with this devotion, he would give us necessaries more abundantly; and that the Ministers of the Church being helped, may be the more free for Spiritual Service.....We do judge that there should be four portions of the Tithes and Oblations of Believers, according to the Canons, &c. Ca. 40. It is not lawful in Christian religion, that a man should have her to wife, whom he hath defiled in adultery. Ca. 44. If any man hath committed fornication with a woman, and his brother shall afterwards marry her; the brother which first defiled her (because he told not his brother, ere he married her) shall suffer a very hard penance and correction; and the woman, according to the second Canon of the Neocoesarian Council, shall be put to death.
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 X.
CHAP. I. Of EMPEROURS.
A Fter the death of Arnulph was great confusion in the Empire; the Italians would be at liberty, and the Germans strove for the honor of their Nation; so that Bellarmine de Translat. Imper. lib. 2. cap. 2. holdeth, that there was no Emperor between Arnulph and Otho the Great, because they were not Crowned by the Pope, neither went they into Italy. But Alb. Crantz. in Saxon. lib. 3. cap. 4. saith, If he be not Emperor who is not Crowned by a Pope, who did Crown Augustus, and all the Caesar's, until Charles the Great? He by whom Kings do reign, and the mighty discern justice. If he be not Emperor who goeth not into Italy, let the Constantinopolitans lose their liberty, of whom few have seen Italy: So also the Emperors of our time [he died An. 1517.] Wherefore (saith he) let us not defraud these good Emperors of their own honor; we know by what way the Roman Popes have insinuated themselves into that inauguration. So far he. And seeing the three next Emperors did enjoy that Title, the Empire was not transferred from France to Germany by the Popes. These were Emperors beyond the Alps, as the Italian Historians term them. The Empire, through the last hundred years, went by succession, and not by election either of Pope or of Princes; except that once or twice the right heir was disappointed by their own negligence, and the ambition of others, saith Crantz. loc. cit. The Italians had their own respects, and would hold the Title among themselves, yet could never consent in the person of any; as followeth. The History of this Century is confused, as the times were miserable; for uncessant Wars were everywhere; wrongs, rapines and vices abounded, little justice was executed; especially in Italy learning decayed, charity was not known, zeal was gone, and the Infidels became strong.
2. LEWIS succeeded his Father in the Empire of the Germans; and Berengarius prevailed in Italy, but came not into Rome. The Hungars (a people lately come from Scythia) were troublesome to both these Nations, and they forced both these Emperors to give them a sum of money yearly. Lewis espying the weakness of the Pope, and the dissensions in Italy, had a purpose to recover it; once he put Berengarius to flight, and possessed himself of the most part of Lombardy; they received him in Belona, but laid hands on him unaware, and delivered him unto Berengarius, who caused his eyes to be put out; shortly thereafter he died An. 912. In his time the valiant Fernando Consalves, made great conquest in Spain against the Sarazens. Then contention arose between the French and the Germans for the Empire. Lewis King of Provence, pretendeth that he is nearest in blood; but the German Princes held together, and would have chosen Otho Duke of Saxony, a valiant and wise man, who had married the only daughter of the defunct Lewis; but he refused it, pretending infirmity in respect of his age, and fearing troubles; and he persuadeth to choose,
3. CONRADE the I, Duke of Franconia, the Nephew of the Emperor Arnulph, and brother-son of Lewis. He followed the counsel of Otho during his days. In the beginning of his Reign, Saba King of the Mores, by the procurement of Constantine, Emperor of Constantinople, came into Italy, and occupied Palia, Calabria, and all the Kingdom of Naples, to the small advantage of him who had enticed him; neither could they be expelled, because of the seditions amongst Christians everywhere: Especially when Otho was dead, Conrade was molested by his son Henry, pretending that the Empire did by line belong unto him. Conrade sent his brother against the Saxon, who was overthrown; then he repaired his Army, and sent Ambassadors unto Henry, requiring him to submit upon honorable conditions: Henry would hear of no Treaty. Then Conrade fell sick, and feeling death approach, he persuaded his brother Eberhard to submit unto Henry, and sent him unto him with the Crown, Imperial Robe, and other ornaments An. 920. Naucler. Constantine yet reigneth in Constantinople; and Berengarius the II was called Emperor of Italy, although he had but Lombardy with great difficulty, Pet. Mexia Histor.
4. HENRY the I, coming to the Empire partly by succession, and partly by voluntary resignation, with consent of the Subjects, did refuse to be Crowned by the Pope; or (as Crantz. in Saxon. lib. 3. cap. 4. saith) not that he despised it, but in modesty he did decline it; neither did he need the consent of the Princes, but because he was desirous of peace, he would ex abundanti assemble a Diet, that he might Reign with universal consent. He applied himself to set Germany in peace, and above all to assure the high-ways from Robbers, as usually they are frequent in time of wars. Several rose against him, but were suppressed. Arnold Duke of Bavier, before this had lived in Hungary, as in exile; now he returneth with the Hungarians; he usurped the Title of Emperor. When both Armies were ready to join, Henry called him to a parley, and by persuasion overcame him; which haply he could not have effectuated by Arms, and Arnold became obedient. Then Rodulph, Duke of Burgundy, called himself Emperor of Italy, as followeth; He overthrew Berengarius, and caused him to fly, so that he died without recovering his dignity. Rodulph had no great mind to resist the Hungars, which were sent for by Albert Marquess of Tuscany, against Pope John the XII; and they took both lands and life from Albert; and moreover, did wast other parts of Italy. Therefore the Italians did invite Hugh, Duke of Orleans; he subdued Rodulph, and conquered more in Italy then any other of these late Emperors, and kept peace with Germany. Henry had wars with the Hungars, and was glad to have truce with them for nine years. In the mean time he overcame the Bohemians, and brought them under the Empire; as also he overthrew the Vandals about Brandeburgh, and gave their lands unto his Field-Marshal, with the Title of Marquess. Alb. Crantz. li. cit. c. 8 & 9. He overthrew the Sclavonians by the Beltick Sea, and returned with much spoil. When the nine years truce was expired, he obtained so great a victory against the Hungarians, that all the Princes of Christendom sent unto him with congratulation. Then he intended to recover Italy from Hugh and the Sarazens, but was visited with sickness, and declared his son to be his Successor, An. 937. At this time Constantine was dead, who had many times fought with the Sarazens in Asia, and with the Bulgarians; the Russians had brought a thousand Ships through the Euxine Sea, and were discomfited by him. His father-in-law Romanus was partner of the Empire with him 26 years, and then another Romanus succeeded unto his father. Zonar.
5. OTHO or Otto the I, was Crowned at Aken by the Bishop of Mainz, and was many ways troubled, for Bodislaus (who had killed his brother, because he had submitted unto the Emperor, or rather for covetousness of the Dukedom of Bohem) rebelled, and with the aid of the Hungars continued Wars the space of 14 years : And in the mean time his own brother Henry, with other Princes of Germany, fought many Battels against him. In the end they all convened their forces, and as he was crossing the Rhine with his Army, they came unawares upon that part which had crossed, and at first took his Ships. The Emperor was sorely moved that he could not come at his Army, and betook himself, with such as were with him, unto prayers; and the next morning all his Adversaries were scattered, neither knew they upon what motive, such fear had overtaken them. The Italians now hearing of his success, and being oppressed by Berengarius the III; they, and especially Pope Agapet, did invite Otho to deliver the Church and Italy. He was not slow, and vanquished the oppressor; and then by all the Italians he was saluted Augustus and Emperor. Tho. Couper. ad An. 962. Afterward his eldest son Ludolf, taking it ill that his father did marry again; and Conrade, Duke of Lorraine, the Emperor's son-in-law, taking it also ill that he had left Berengarius Governor of Italy, they conspire against Otho; Ludolf was taken, and Conrad fled; within some months he received them both into favor. Then the Hungars did raise such an Army that they thought themselves invincible; and in the mean time, on the other side, the Sclavonians rose against Otho : he subdued them both. Then Pope John the XIII, and his faction at Rome, began to envy the prosperity of the Germans, and sent to Adelbert, the son of Berengarius, promising assistance if he would deliver Rome and Italy; and their adverse party, with two Cardinals, sent unto Otho, entreating that he would come unto the aid of the Church and Common-Wealth, for both were in danger. When Pope John had intelligence hereof, he caused the nose of the one Cardinal to be cut off, and the hand of the other. Otho composed his affairs in Germany the best way he could, and hastened into Italy; he took Adelbert captive, and came to Rome; and was Crowned by Pope John against his will. He thought it not a fit time to arraign Pope John, because all Italy was in uproar; but did exhort him to live as it became the Apostolical See; he sent Berengarius captive to Bamberg in Germany, and Adelbert into Constantinople to gratify the Emperor there. Thereafter the people and Clergy of Rome, entreat Otho to reform the Church and Republic, for there had been no Councils in a long time, &c. Otho having appeased the tumult in the City, and having assurance of fidelity, calleth a Synod in Lateran (which, from the great number of Bishops out of Germany, Italy and France, was termed The Great Synod) and summoned Pope John to appear, and hear his cause examined. John returned answer that he would not appear, because he knew that the Emperor purposed to dispossess him; and he accursed them all who sat in that Synod, and degraded them all of their functions. Notwithstanding his curses, the Synod continued, and the Articles against the Pope were read: First, That Pope John did not observe the Canonical hours. 2. When he said Mass, he did not communicate. 3. He ordained Deacons in a stable. 4. He had committed Incenst with two sisters. 5. When he was playing at dice, he called on the Devil for help. 6. For money he had made boys of ten years old to the Bishops. 7. He deflowered Virgins, and of the Lateran Palace he made a stew. 8. He lay with Stephana his fathers concubine. 9. He caused houses to be set on fire. 10. He drank to the Devil. Catalog. test. ver. lib. 11. hath more Articles from Luithpr. lib. 6. cap. 7. When these things were propounded, the Emperor said, I know that envy follows honor....and in this case I conjure you all, that ye do not propound anything against him in his absence, but what you know to be true. All the Synod, as if they had been one man, do answer; If these and worse crimes have not been committed by Pope John, let Saint Peter the Prince of the Apostles, which by his word shuts heaven upon the unworthy, never absolve us from our sins; let us be accursed, and at the last day let us be ranked on the left hand. The Emperor sent in his own name, and in the name of the Synod, unto the Pope a copy of these Articles, willing him to come and purge himself; and he promised by Oath, that nothing should be done, in that cause, otherwise then then the Ecclesiastical Laws did prescribe. He returned answer thus; Pope John unto all those Bishops contempt: We hear say that you will make another Pope; which if ye do, I excommunicate you from the Almighty God, that ye have no power to consecrare nor say Mass. When this was read, more Bishops were come from France and Italy; to wit, Henry of Trevirs, Wido of Muzia, Sigulf of Placentia, &c. And with one voice they writ again unto him, thus; Unto the great High Priest, and universal Pope John, Otho by the clemencies of God, Emperor Augustus; and the holy Synod of Rome gathered in the Lord for the service of God, greeting : In the last Synod, which was held the 6 of Novemb. we did direct Letters unto you, wherein were contained the words of your accusers, and the causes of their accusation; and in these also we did entreat your greatness, as was just; and we have received Letters from you, not as the condition of the time, but as the vanity of your Counsellers would.....it is written in your Letters not as becomes a Bishop, but a foolish child to write; for ye have excommunicated us all, that we shall not have power to sing Mass, or order any Church affairs, if we shall ordain another Bishop for the Romish sea....If you delay not to come unto the Synod, and purge yourself, certainly we will obey your authority: but if (which God forbid) you dissemble to come and purge you of those capital crimes, especially seeing nothing hindereth you, no sailing by Sea, nor distance of way, nor health, We will not regard your excommunication, but rather we throw it back on you, because we may do it justly. Judas the traitor and seller of our Lord Jesus Christ, did receive, with the other Apostles, power of binding and loosing....and so long as he continued good amongst the Disciples, he could bind and loose; but when the murderer was killed with the poison of covetousness, and would kill LIFE; whom could he bind or loose but himself, whom he did strangle in an unhappy rope? Given Novemh. 21. and sent by Adrian a Cardinal Priest, and Benedict a Cardinal Deacon; who when they came to Tibris, did not find him, for he was gone with Bow and Arrows into the fields; neither could any man tell whither he was gone; and when they could not find him, they returned with these Letters unto the Synod, when it was convened the third time. By this citation they declare that Peter's Chair doth not preserve a Bishop from becoming a Judas, nor from answering before a Synod for his fault. Then said the Emperor, We have expected his coming, that before him we might complain of what he hath done unto us; but since we know certainly that he will not come, we earnestly desire that ye may know how perfidiously he hath dealt with us; therefore we declare unto you Arch-Bishops, Priests, Deacons, and all the Clergy; as also unto the Counts, Judges, and all the people, that the same Pope John, being oppressed by Berengarius and Adelbert our Rebels, he sent Messengers unto us in Saxony, entreating that for the love of God we would come into Italy, and deliver the Church of Saint Peter and himself out of their jaws: And what we have done, God aiding us, I need not declare; when he was delivered out of their hands by my means, and restored unto his honor, and was engaged unto us by his oath and fidelity, which he did promise upon the body of Saint Peter, he caused the same Adelbert to come unto Rome, defended him against me, did raise seditions, and in the presence of our Soldiers, he was Captain of the War, being arrayed with Helmet, Breast-plate, &c. Now let the Synod declare what they do discern in these things. All did answer with one voice, A strange wound must be cauterized; if by his corrupt members he had done ill to himself only, and not to all others, he might in some way have been tolerated; how many chaste persons are become filthy by following him? How many good persons are, through his example, become Reprobates? Therefore we wish, that by the power of your Imperial Majesty, such a Monster which is not redeemed by any virtue from his vices, may be removed from the holy Roman Church, and another set in his place, which may go before us in example of godly conversation.... Catal. test. ver. out of Luithpr. lib. 6. cap. 11. Then (as Io. Naucler. vol. 2. generat. 33. writes) said Otho, Ye Romans, unto whom the election of your High Priest belongeth, set God before your eyes, choose a worthy man, and when he is chosen, I will confirm him. So with common consent, or without any difference John was deposed, and Leo was chosen, An. 963. In another Session of the same Synod, this is the sum of the oration of Leo, It is not unknown, that all these evils are entered into the Church through the ambition of Bishops, who respecting their own authority more than the peace of the Church, have taken that privilege from the Emperors, which Pope Adrian acknowledged to appertain unto Charles the Great, in governing the Church, and the election of the Bishop of Rome; wherefore the reformation of the Church requires, that the Constitution of Pope Adrian be renewed. Sigon. After some disputation the same was renewed, and the Decree is in Gratian. dist. 63. cap. In Synodo, these are the words: From henceforth let no man, of whatsoever dignity or religion, have power to elect a Patricius or Bishop of the highest Apostolic Seat, or to invest any Bishop, without the consent of the Emperor, which notwithstanding must be done without money; and he himself must be a Patricius and King: But if any be chosen by the Clergy and People, let him not be consecrated, unless he be approved and invested by the King. If any man shall enterprize against this Apostolic authority, we discern him subject to excommunication, &c. At this time Pope John made promise to distribute the treasure of Saint Peter, unto them who would kill the Emperor. The inconstant Romans were moved with this promise, nor did they love the government of a German; so they arose against the Emperor. He was forewarned, and put them to flight. Thereafter the Romans dealt for peace, they acknowledged the Emperor's clemency, and do vow to abide loyal in time coming; and for assurance the Emperor would have a 100 persons in pledge. So Otho returns into Germany, and within a short space Leo was expelled, and Pope John was received at Rome. Wherefore the Emperor went back, and laid siege to Rome, did through famine cause them to render. When he was entered the City, he restored Leo; and for taking away the schism, he calleth a meeting of the Clergy. Benedict the V. (who was chosen after John) came in his Pontificals into the Synod; and Benedict a Cardinal Arch-Deacon said unto him, By what right couldst thou put upon thee the Papal Ornaments and Vesture, so long as Pope Leo was alive? Whom thou didst choose; canst thou deny, that thou didst swear before the Emperor, that thou without his authority, or the authority of his son, wouldest never choose or vote to any Pope? He answereth, if I have done amiss, I pray forgive me. Then said Otho, It is equitable, O Fathers, to forgive him, seeing he confesseth his fault. Benedict did cast himself down at the Emperor's feet, and craved pardon. Leo deprived him of the degree of Priesthood, and the Emperor sent him into Germany, with Adaldag Bishop of Hamburg, where he died. Sigon. lib. 7. Now the Emperor made another face on Italy, he created many Dukes, who afterwards were the causes of many troubles; and by their favor the Popes waxed stronger. Now also Otho had conquered Pulia and Calabria, and was called the Great; he ordained his son to be his Successor, and caused him to be Crowned Emperor conjunct with himself, after the ancient custom of Emperors; and then did return into Germany where he died, An. 9 • 4. Pet. Mexia Hist. Romanus Emperor of Constantinople had two sons; but Nicephorus a valiant Captain was chosen Emperor, and not long after he was deprived and slain; and then John Zimisces, another Captain, was made Emperor. He expelled 300000 Roxellans out of Bulgaria, and annexed that Province unto the Crown, and for his victory he made triumph. After six years, through the treachery of his Subjects he was poisoned, and left the sons of Romanus, Basilius and Constantine of equal authority. Zonar.
5. OTHO the II had Wars with the Duke of Sclavonia, then with Lotharius King of • rance, for the Dukedom of Lorain and Austrich, and had good success. He married Theophania the sister of Basilius, Emperor of Constantinople, and with her the Emperor did renounce the Title of Sicily, Pulia and Calabria. Theod. à Nyen in Nemor. tract. 6. cap. 34. Nevertheless he seeing Otho pestered with so many troubles, came into Italy to recover Pulia and Calabria, which also he did. In the second fight Otho suffered great loss; and Basilius might have taken Rome, if he had pursued his Victory. Otho not daring to encounter him anymore, fled into a boat to escape by Sea, and fell into the hands of a Pyrat, who carried him into Sicily, not knowing who he was: he was ransomed, and returned into Rome, where he died An. 984. Then again was contention at Rome for a new Emperor. The Romans would have had their Consul Crescentius chosen. Henry Duke of Bavier, and cousin of Otho the II, did challenge the right of educating the late Emperor's son Otho, and sought the Empire for himself. The Princes of Germany (for fear of Crescentius) did with one consent speedily choose Otho, although but 12 years old.
6. OTHO the III, with natural fortitude, was learned in Grecian wisdom; for his rare gifts he was accounted the wonder of the World. He suppressed Crescentius, and was received by all Italy. He caused his Uncle Bruno to be chosen to the Papal Chair, this was Pope Gregory the V. The Romans did hardly condescend unto his election; and therefore when Otho was gone into Germany, Crescentius caused Pope John the XVIII. to be elected. The Emperor returned with speed, and forced the Romans to submit, and deprived Pope John of life. Aventinus writes, that they threw his body over the Wall of the Capitol, and since that day a Pope may not visit the Capitol. Also he did set Crescentius upon a vile horse, after he had cut off his nose and ears, and caused him to be carried through the City, and then hanged him. The Romans were still discontented, and feared lest the Empire might return to Constantinople, because Otho was so near in blood unto Basilius, and so a new mutiny began. So soon as the Emperor had intelligence, he (having no male children) by advice of the German Princes (saith Naucler. chronogr. vol. 2. gener. 34.) and of his Uncle Gregory the V, would provide against insurrection in time coming. Many do call this the work of Pope Gregory; but if his power at that time be duly considered, we may rather think with Naucler, that Otho laid this foundation of electing an Emperor. First, That from henceforth none may challenge the Empire by right of inheritance, but by election only. 2. That the electers should all be Germans. 3. That the Emperor should be a German. 4. When the Seat is vacant, the Empire shall be administered by the electers. 5. That the Emperor should be chosen at Frankford, and be called King of the Romans, until he be Crowned by the Pope, and then be called Caesar Augustus. 6. Some do add that the Emperor should be Crowned with three Crowns, one of straw in Mainz, another of iron at Milan, and the third of gold at Rome. He devised some of these conditions to satisfy the Italians, and by the others he thought to establish the Empire in Germany; the Articles thereafter were more particularly cleared. Henry Duke of Bavier, for the good service he did for the Emperor at Rome (as followeth) got the first place of the Civil Estate, and was made Portitor ensis; the Marquess of Brandeburg was designed Camerarius; and the Count Palatine of Rhine was created Archidapifer: Unto them were conjoined three Bishops, of Mainz, Colein and Trevers; and if these could not agree, the odd voice was to be given unto the Duke of Bohem. The Peers of France were not well pleased, because their Kingdom was altogether excluded; nevertheless because their Royal race was lately changed from the blood of Charles the Great, to the house of Hugh le grand, Earl of Paris, they let it pass. Platin. in Gregor. 5. In the year 1001 the Sarazens invaded Italy, and took Capua. Otho did quickly overthrow them, and returning into Rome, said, that he would reform some things that were amiss in the Kingdom and Church, according to ancient custom. Sigon. de regn. Ital. lib. 7. and some write that he purposed to fix his manure at Rome. He begun to build a Palace in the place where Julian the Apostate had dwelt. The Romans in a sudden uproar slue many Germans, took Otho; and had slain him in his chamber, if Henry Duke of Bavier, and Hugh an Italian Marquess, had not feigned a capitulation with the Citizens; and in the mean time Otho disguised himself, and escaped their hands. It was not without the Supreme Providence (saith Genebrard in Chronol. lib. 3. about the year 315.) that the Kingdom of the Church might have place, as it was foretold by Daniel. If he had said the Kingdom of Antichrist foretold by Paul and John, he had hit the mark. Otho returned into Germany, and thereafter he went back to Rome, where he was poisoned by a golden cup, which the wife of Crescentius sent unto him; and his body was carried into Germany, An. 1002. Crantz. in Saxon. lib. 4. cap. 26.
CHAP. II. Of POPES.
CArdinal Baronius in tom. 10. ad An. 903. § 1. forewarneth his Reader, that now he shall see the abomination of desolation in the Temple, as it was fore-told by Daniel and by our Lord. What doth he insinuate in these words, but that the Reader should fly out of Babel, and leave her abominations? and the rather, because he continueth lamenting and crying, Fie for shame! alas for sorrow! that so many Monsters, horrible to be seen, were thrust into the See which deserves reverence of Angels! how many miseries, how many tragedies have proceeded from them! And Fascicul. temp. ad An. 894. saith, Oh, oh good God! how is the gold become so darkened! how many scandals do we read, that have been about these times in the Apostolical See, which thou hast kept with so great zeal hitherto! what contentions, sects, ambitions, intrusions, persecutions! oh the baddest times, when the godly man hath failed, and truth is perished from the children of men! alas! what convention, what congregation, what man shall now be secure, seeing primitive holiness hath so failed! A little before An. 914. he saith, There was presented unto Lewis, a Monster with a dogs head, and all the other members of a man; which did resemble (saith he) the estate of that time; for men without a head did wander hither and thither, barking like dogs. And Genebrard. in Chronol. ad An. 901. saith, This age was unhappy for one thing, that in the space of almost 150 years, were about fifty Popes (from John the VIII, till Leo the IX) which made defection from the truth of their Predecessors; and they were Apotactici, Apostataeve potius quàm Apostolici; that is, out of all order and Apostates, rather then the followers of the Apostles. And Naucler. loc. cit. gener. 31. speaking of Pope Romanus, saith, Behold how far these have degenerated from their Predecessors; for these holy men did maintain the decrees of their Predecessors as their own; but now they have forsaken the worship of God, and do exerce enmity one against another, no other way then most cruel Tyrants, for fulfilling their own lusts, when there was none to restrain their vices. Therefore did God pull them quickly away as Monsters, that they might do the less harm. Who will not wonder that in the time of the Reign of Lewis the VIII, Popes did possess the chair of blessed Peter; and he did not reign above 12 years. In a word, all old Historians do write of these times, that the Popes were not Successors of Peter; and I do premit these testimonies, because the Papists may possibly say, that what follows is all written maliciously, although it be written most truly.
1. BONIFACE the VI, came next to Formosus; he sat short time, saith Naucler. Platina saith, he sat but 26 days, because nothing is written of him. They who deny the She-Pope, and the vacancy for eight years, would fill up the time here, and say that Boniface sat 12 years. But see whether that can stand with these former testimonies in the general, concerning the short lives of the Monsters, and with their practices that follow; and by this example others may judge what credit is to be given unto the late Popish Historians.
2. STEPHEN the VI did so envy the name of Formosus (because he hindered his ambition) that in a Synod he did abrogate all his Decrees, and ordained his body to be taken up, two of his fingers to be cut off, and his right hand (because therewith they consecrated the Priests) to be cast into Tibris; and the remnant of his body to be buried in a Lay-man's burial. Platina subjoineth, This was a great controversy and a bad example, seeing thereafter this custom was almost evermore kept, that the following Popes did either violate or altogether abrogate the decrees of their Predecessors. Baronius ad An. 900. § 5. 6. saith, This wicked man, who entered into the Sheep-fold as a thief, ended his life in a rope by the judgment of God. So indeed (saith he) all things both sacred and civil were confused at Rome; that the advancing of the Pope was in the power of them who were more potent; so that now the Nobles of Rome, and the Princes of Hetruria, did by their secular power thrust in and out the Romish High Priest at their pleasure. Stephen sat 15 months.
4. ROMANUS the I annulled all the Decrees of Stephen, and sat three months.
5. THEODORE the II condemned all the Acts of Stephen, and approved all the Acts and friends of Pope Formosus; and sat 20 days.
6. JOHN the X advanced the Decrees of Pope Formosus so highly, that the Romans conspired against him; and he was forced to fly unto Ravenna, where he held a Synod of 74 Bishops, and disproved the Decrees of Pope Stephen, and confirmed the Acts of Formosus. Baronius ad An. 904. § 4. hath the words of this Synod; to wit, The Synod that was held in the time of Pope Stephen the VI, our Predecessour of godly memory, in which the venerable body of the worshipful Pope Formosus was dragged along the ground out of the violated grave, and as if it had been brought into judgment, and they did presume to judge and condemn it; (the like is not reported to have been done by any of our Predecessors;) that Synod penitus abdicamus; and in the margin, all. abrogamus, we do altogether reject or abrogate; and we forbid that in no way it be presumed by any to be done, by whatsoever judgment of the Holy Ghost. Baronius addeth these words, Here consider Reader, with what reverence the succeeding Popes did regard their Predecessors, how much soever they were worthy of reproof; that John called Stephen of godly memory, although he was to be abhorred, both for his ingiring himself into the Chair, and while he sat for all his wicked deeds, worthy to be accursed. Platina saith, I would think that the Popes themselves had left the steps of Saint Peter, à Petri vestigiis discesserint. If thou wert today at Rome, Platina, thou shouldst suffer the fire for these words. John sat 2 years.
7. BENEDICT the IV sat 3 years, and 4 months. Platina calleth him and his successors monstra & prodigia, by whose ambition and bribery the Chair of Peter was rather usurped then possessed.
8. LEO the V, in something more then a month, was taken by Christophorus a Presbyter, and his familiar, and cast into Prison. How great the authority of the Pope was, through the fault of their Predecessors, it may be known (saith Naucler.) by this, when so great a dignity was in a moment, by force and faction, usurped by a private man. Some think that Leo died in sorrow, that he was spoiled by one whom he had fed in his family as a Wolf; according to the Proverb of Theocritus, 〈 in non-Latin alphabet 〉 ; that is, feed young Wolves and Dogs to devour thee. Naucler.
9. CHRISTOPHOR came to the Chair by evil arts, and lost it miserably; for in the seventh month he was cast out, & merito quidem, and driven into a Monastery. Naucler.
10. SERGIUS the III took Christophor out of the Monastery, wherein the Romans had thrust him, and put him in a more close prison. Platina saith, He was a rude and unlearned man, very proud and cruel. He had been hindered by Pope Formosus from preferment, and by that faction was banished from Rome; therefore now he causeth the body of Formosus to be taken up, and then degraded him, cut off his head; and lastly, cast his body into Tibris as unworthy of Christian burial; and also he deposed all the Bishops and Priests which had been consecrated by Formosus, Platin. Sergius did first ordain, that Candles should be carried about on the day of Mary's purification. Behold, I pray (saith Platina) how far these Popes had degenerated from their Predecessors! for they were most holy men, and refused the dignity when it was tendered unto them, because they would attend on praying and Christian doctrine; but now they sought and got the Papacy by bribery and ambition, they contemned the worship of God; they kept continual enmity and hatred one against another, like most cruel Tyrants; being set to satiate their lusts, when there was none to restrain their vices. He sat 8 years.
11. ANASTASIUS the III follows. In his time they report, that the body of Pope Formosus was found in the River by Fishers; and when it was brought into Saint Peter's Church, the Images did salute it. Let the indifferent Reader judge, whether a body lying so many years in one grave, and then in another; and then so many years in the water, could remain whole; and being without the head and hands, could be discerned to be the same. Certainly if the Images gave such reverence unto the Corps, Satan hath moved the Idols before the Idolaters, as sometime he spoke out of them. Anastasius sat 2 years. Because this is the last place where mention is made of Pope Formosus, I would ask the Romanists, whether Pope John did err in degrading Formosus? If he did err, how then stands their doctrine that a Pope, in his Chair, with his Cardinals cannot err? Bellarm. de Rom. Pontif. lib. 4. cap. 3. 5. & 6. If John did not err, how then did not Pope Martin err in repelling the doings of his Predecessour? Or how did not Pope Formosus err in all that he did and said contrary to his Canonical Oath? If Formosus did not err, how did his Successors not err; of whom one did annul his Decrees and Consecrations, and another did confirm them, and annul the contrary? Bellarmine saith, A Pope may err in matter de facto, or in quaestione facti, non juris. But here we see, that one of them condemned the Decrees of another in quaestione juris, or in respect of lawfullness; yea the lawfulness of their being Popes; and although Pope John, in his Synod at Ravenna, had discharged that the like be not attempted by any judgment of the Holy Ghost, [and are not these words blasphemous?] Yet Pope Sergius the III would not be discharged, but did the like and worse. Was not here Pope contra Pope, and that in their very Chair and Synod? And do not all the ancient Historians condemn these men as unlawful Popes, who had forsaken the ways of the more ancient good Bishops? What is now become of their continual succession? And from whom have they now their Ordination and Consecration? even from such as both Popes and Cardinals have judged worthy to be accursed.
12. LANDUS lived obscurely six months, at that time when Rodulph overcame Berengarins, as Platina thinks. Then (saith Sigonius) they assembled to choose a new Pope, but nothing was done according to Laws; for Aldebert, by the persuasion of his mother-in-law Theodora, gave a Pope, not from the Romans, nor by the votes of the Clergy; but as she pleased, from Ravenna.
13. JOHN the XIII came to the Papacy in this manner, as Luithprand Arch-Deacon at Ticino hath written, at the same time. Theodora a most shameless whore, and Roman Lady, burned in lust with the beauty of this John, coming to Rome she had not only lust, but compelled him to lie with her; in the mean time the Bishop of Bononia died, and John was set in his place; before John was consecrated, Peter Bishop of Ravenna died; and through ambition of the whore John forsook Bononia, and usurped the See of Ravenna. Then God did take away the Pope who had so unjustly installed him; and the whore, not willing that her Paramour should be so far distant from her embracing, forced him to accept the Papal Chair. When Baronius had related these words of Luithprand, he subjoins; Thou hast heard, Reader, the most lamentable estate of this time, when Theodora the elder, a noble whore, held the Monarchy in the City; but whence came so great dignity unto so infamous a woman? she was a noble Roman of the blood of the Senators, excellent in beauty, and crafty in wit, and conquered the Monarchy by her Adulterer. [Stephen the VI. mark the succession of Popes.] Theodora having attained the Dominion of Rome, caused her posterity to follow in the same; she had two daughters, Marozia and Theodora, not only alike, but more given to venery. Marozia married the fore-named Aldebert; and in adultery she did bear unto Pope Sergius a son, called John. Aldebert usurped the Dominion of Rome; and then the whores did cut off, and thrust in, Popes at their pleasure. This John shown himself a Soldier, more then a Bishop, for he did take Arms against the Sarazens in Italy, and expelled them. Platina saith, The Church had need of such a Bishop. At the entreaty of King Rodulph, he ordained a child of five years old to be Bishop of Reims. Wherefore Baronius ad An. 908. §. 4. cried, Thou seest, Reader, by authority of what Pope (if he may be called a Pope) this was brought into the Church; to wit, of John, then whom none is more filthy. As his entry into that Chair was most infamous, so his death was most wicked; for when Adelbert was defunct, Marozia would have married Guido or Vido Marquess of Tuscany, that so she might convey unto him the Dominion of Rome, which did appertain unto her son Albericus. Pope John withstood her; therefore she caused Vido to pluck him out of the way, and having put him in prison, he caused a Pillow to be laid upon his mouth, in the 14 year of his Papacy. Platin.
14. JOHN the XII, son of Pope Sergius the III, was preferred by his mother Marozia; the people would not consent unto his election. Onuphr. in Annotat. on Platin. ad John. 11. Fasciculus tempor. saith, He was intruded and immediately cast out again, therefore he is not reckoned in the Catalogue of Popes; and in a tumult,
15. LEO the VI was set up. He is commended by Platina for his civil virtue, in respect of these corrupt times. Io. Funccius saith, He did nothing worthy of knowledge, except that he was desirous of peace; because (saith Bale.) perhaps he was glad that Jezebel would suffer him to live; but she could not comport the repulse, and so caused him to be poisoned in the 7 month.
16. STEPHEN the VII was like to his Predecessour, and after 2 years was poisoned by Marozia. After the death of Vido, Marozia invited Hugh Duke of Burgundy, and now King of Italy, to take the Dominion of Rome; which he could not bring to pass, unless he would marry her, although he was the brother of Vido; and therefore Luithprand writ of her, Nubere germanis satagens Herodia binis, &c. It happened that when Albericus, at his mothers command, was holding the water (in an uncomely gesture) under the hands of his stepfather, Hugh gave the boy a blow; he resolved to revenge it, and stirred the Romans against Hugh, and was the first assaulter in his own Palace. Hugh leapt over the wall, and escaped. Albericus brought again the former government by Consuls, and under that title he governed Rome; and the election of the Pope depended on him, and after Stephen he set up again his brother John.
17. JOHN the XII being restored, did nothing worthy of record, saith Platina. He sat 4 years 10 months.
18. LEO the VII is also obscure: he sat 2 years.
19. STEPHEN the VIII was vexed by the Romans. Naucler. saith, For his unhonest wounds he came not abroad, and lived a wretched life for a space: he sat 3 years, and died An. 932. Onuphr.
20. MARTIN the III in 2 years restored some Churches, and was bountiful to the poor; but he fed not souls, neither did Baronius exclude him from the name of Monster.
21. AGAPETUS the II was chosen in a troublesome time; therefore he sought the aid of Otho, as is said before. Fasciculus tempor. ad An. 964. saith of him and his Successors, Holiness left the Popes, and went unto the Emperors at this time, as is most evident. He sat 9 years 7 months.
22. JOHN the XIII, the son of Albericus, succeeded. How old this father of fathers could be, may be gathered by supputation of years; when Hugh was expelled, Albericus was but a boy; and till this time were not passed 20 years; neither was this Octavius, or Pope John his fathers eldest son, as Baronius hath marked; and therefore he saith, He who could not be a Deacon for age, like a Stage-player acteth the Pope; and nevertheless (saith he) consent made him Pope; for it is a lesser evil to have a monstrous head, then to be infamous with two heads. And a little after he preferred this Pope, above others which were chosen Canonically by the Clergy. Let Platina tell what he was; One (saith he) defiled from his infancy with all shame and filthiness, given to hunting, if he could spare any time from his luxury, more then to prayer. By the advice of the Senate he sent for Otho, against Berengarius; and when he was relieved, he practiced against his redeemer; therefore (as is before) he was deposed, and restored again by the Romans. And immediately, even in these same days (saith Platin.) the most wicked man was judged to be stricken of God, lest the Church had been wasted with a schism: Some write (saith he) that this Monster was taken in the act of adultery and killed. But he was intruded, at that time, by his father powerfully; and delighting himself with another man's wife, died suddenly without repentance. Sigebert saith, Sine viatico. Fascic. temp. saith, Behold! O everliving God, how unlike are they unto former Bishops! O the depth of God's judgments! who can search them out! Let Bellarmine excuse him among the rest, and pass him over in silence. Platina saith, he was worse then any Pope before him; but he saith not, and worse then any after him, for worse Popes are coming. Onuphrius on that place of Platina saith, He first changed his name, because he thought not his Christian name honorable enough; but we have heard that others have done the like. He sat 10 years.
23. BENEDICT the V was chosen by the Romans, although Leo the VIII (who was advanced by the great Synod) was yet alive; wherefore Otho returned to Rome in wrath, and restored Leo, as is before.
24. LEO the VIII sitting now peaceably, did renounce in favor of the Emperor and his Successors, all the Donations of Justinian, of Charles the Great, of his son Lewis. The words of the Bull, in Crantz. Saxon. lib. 4. cap. 10. are; Leo Bishop, the servant of God's servants, unto Otto our spiritual son in Christ, the Emperor Augustus, and unto all his Successors, Emperors, and Kings of Italy : Whatsoever the Lord Charles King of France and Lombardy, and Patricius Romanus; as also his father Pipin, have given of the Royalty of this Kingdom of Italy, unto blessed Peter the Apostle in the Church of Rome, whether they were given by instruments by the Notary Etherius, or whether they came by Oaths or Donations, or any other way from Justinian Emperor, or King Arithpert; all these things we give and adjudge unto you Otto Emperor, and to Alheida your wife and consort of the Empire, and unto your consorts and successors of this Kingdom of Italy forever; being present the holy Evangelists, and many Patronages of the Saints.......that ye may have and possess all these things forever, for the uses of your Court, the Military affairs, and to fight against Pagans and Rebels of the Roman Empire; and therefore by authority of this instrument, we confirm and strengthen unto your posterity from generation to generation forever; and if any shall destroy this our authority, and be found to violate it, or do contrary unto it, let him know that he shall fall under the wrath of blessed Peter, Prince of the Apostles, and our wrath, and of all our Predecessors: And moreover, if he repent not of the evil, let him be liable unto the Julian Law of Laese Majestatis, &c. After the solemn form, fiat, fiat, this Bull was subscribed, by all the Arch-Bishops, Bishops, Cardinals, Priests and Deacons, chief Officers of the Roman Church; by the Consuls also, Exconsuls, Senators and civil Lord's; and by all which by subscribing could give any confirmation. The names fill up a page. This Bull was kept at Florence for the use of the Emperor; as Henry token a Canon of Magdeburg witnesseth, in Catal. test. ver. lib. 11. Onuphrius proveth, that this Leo was a lawful Pope: And whatsoever can be said against the Bull or Instrument, Crantz. li. cit. cap. 11. saith, It is more authentical and legal then that Decree of Constantine's Donation, in longa Palea. This Leo sat 2 years.
25. JOHN the XIV was not chosen, till Otho sent his Messengers unto the election; as also this Pope did in other things reverence the Emperor; and for this cause Peter Captain of the City, two Consuls, and the Elder men, whom they call Decarchones, and others rose against him; they laid hands on him in the Lateran Church, and kept him in Prison 11 months. The Emperor made hast to Rome, and put all the above-named persons in Prison till the cause was examined; and then the Consuls were exiled into Germany, the Elder men were hanged, and Peter was given unto the pleasure of the Pope, who caused him to be stripped naked, to shave his beard, and hang him by the hair a whole day, and set him upon an Ass with his hands under her tail, then so to be led through the City, in the mean time being scourged with rods; and lastly banished out of the City. After this manner did this Ghostly Father obey the Gospel, Love your enemies, saith Platina. This Pope did first baptize Bells; he called the great Bell in Lateran, John. He sat 7 years.
26. BENEDICT the VI succeeded in place and miseries; he was taken by Cintius Captain of the City, and cast into the Prison of malefactors, where he was strangled; or as others say, famished in the 18. month: But I fear (saith Platina) that the reward of Benedict was according to his merits, since none hath written that his death was revenged; and Otho is accounted a very good man, and a most ready defender of the Roman Church.
27. DONUS the II sat one year, without doing anything worthy of record.
28. BONIFACE the VII came to the Papacy by unlawful means. Platin. When he saw that the Citizens conspired against him, he hid himself; and seeing no appearance of tranquility, he stole all the Ornaments of Saint Peter's Church, and fled into Constantinople. Then
29. BENEDICT the VII was set up by the Romans. Otho was offended that they had transgressed the Acts made in his fathers time; he hastened to Rome, and exerced severity against the rebellious Romans; they in suffering deserved death, did take unto themselves the name of Martyrs: But Fasc. temp. maketh a distinction; they were killed as some in the primitive Church were killed; alike punishment, but not alike cause. Benedict followed the Emperor in this tumult, and received from him a temporal sword; that is, authority to punish all seditious persons within the City; and so he banished some, and imprisoned others. His Successors have enlarged the petty jurisdiction. Stella cler. Catol. test. ver. lib. 11. He sat 9 years.
30. JOHN the XV was no sooner set in his Chair, but Pope Boniface the VII, having made monies of his sacrilege, levieth an Army and entereth Rome; he took Pope John, pulled out his eyes, and thrust him into Prison; where (as some say) he was murdered by Ferracius a Noble Roman, and father of Boniface now Pope again. Within 11 months Boniface died suddenly, and his Corps were drawn by the feet along the streets, the people exclaiming against him. Platin. John and Boniface sat 15 months, and died An. 982.
31. JOHN the XVI was expelled the City by Consul Crescentius. When the Consul heard that the Pope was sending his complaint unto the Emperor, he was content to reconcile with him. So between prosperity and adversity he sat 10 years, 10 months. Platin.
32. GREGORY the V was advanced by the Emperor, no man contradicting, saith Alb. Crantz. Saxon. lib. 4. cap. 26. The Romans took it ill, that the Emperor and Pope were both Germans; and in a sedition they set up JOHN the XVII, a Greek; and by the power of Crescentius, whom he had bought with money; for he had brought so much money from Constantinople, that even constant men might have been allured to wickedness by his gifts; but he died with ignominy in the 10 month, saith Naucler. vol. 2. generat. 34. Because he was not lawfully chosen, he is not enrolled among the Popes, by some. Hence is so great variance amongst the Johns following; for they who omit the She-Pope, and this John, call the next John the seventienth, whereas others call him the ninetienth; and so forth of the rest. Gregory stayed in Hetruria till John was installed, and then did run unto his Nephew Otho, who came with all hast into Italy, took Rome by force, and apprehended Pope John and Crescentius, as is before. After this Gregory did ratify, quod Otho 3 ex Consilio Principum Germaniae constituit, saith Naucler. lo. cit. that is, what the Emperor had ordained, by the advice of the German Princes, concerning the election of the Emperor in time coming. Naucler nameth the persons of the Electers, and their places, otherwise then I have named them from Platina; for he nameth first the Count Palatine of Rhine, second the Duke of Saxon, &c. But Platina speaks probably, and it is certain, that upon other considerations, some Articles were changed afterwards. The Jesuit Dion. Petavins in Ration. temp. par. 1. lib. 8. cap. 17. saith, The report is, that Gregory the V did tie the power of electing an Emperor, unto the suffrages of certain Princes, whom being seven in number, either he or some successor is thought to have appointed. But it is clear by the History that the Emperor had more power then the Pope, at that time, both in Italy and Germany; and certainly, the following Popes have taken occasion, by this manner of election, to usurp above the Emperors; or (as in Fascic. temp.) upon this occasion the Eagle did lose many feathers, and was at last made totally naked. Gregory sat 4 years, and died An. 999. Of this Century we see generally, that the Popes which were chosen by the Romans were wicked men; and as they sought the Chair ambitiously for honor and power, so they had no respect to religion (even as the Popes following in the next Century) and therefore the Emperor had the greater reason to endeavor, and could the more readily obtain that order concerning the election of the Popes; but it was soon wrested out of his hands; as followeth.
CHAP. III. Of Divers Countries.
1. IN this Century diligence decayeth, and every virtue fainteth through want of established Princes, especially in Italy: The distressed Pastors, in more ancient times, did shine in doctrine and holiness, when the Church was under persecution, or Pastors under correction of Architectonical power; but when Priests began to glance in silks and colors, and had liberty from subjection unto Princes, their lives became odious and filthy; their license brought forth such monsters of men, who by avarice and ambition entered into the places of good men, and did not discharge their office. There was little study of Liberal Sciences; few and empty Schools of languages; the Clergy and Priests, having forsaken their old discipline, were given to lucre, nor were they respected by their Flocks; and only Monks were noted to have some eloquence. Nevertheless as it was ordained in Synods of the former Century, that Priests and Monks should read the Scriptures and Writings of the Fathers, now by reading and preaching the same doctrine by some, God did sequester some here and there, which did believe truly in Christ, although in so great fear of tyranny and tumults of War, that they durst scarcely speak of corruptions, idolatries, superstitions and wickedness, which at that time were so luxuriant. I will not mention divers signs that were seen in Heaven, pottending so great evils. Great alterations befell in every Kingdom almost, the Hungarians oppress Italy and Germany, although they were restrained; besides many other broils in both those Nations; France hath another race of Kings; incessant were the Wars in Spain between the old inhabitants and the Moors; the Sarazens suffered neither Greece nor Asia to rest in peace. Bellarmine in Chronolo. speaking of this Century, saith; Behold an unhappy age, in which are no famous Writers, no Councils, bad Emperors, and no good Popes, God then providing that no heresy did arise. And Baron. ad An. 900. § 1. saith, A new age beginneth, which for rudeness and barrenness of goodness, is called The Iron Age; and for deformity of evil abounding, is Leaden; and for want of Writers, is called The Dark Age. And ad An. 912. saith more sharply, What was the face of the Roman Church! how filthy, when most lude and potent whores did reign in Rome! at whose pleasure Bishoprics were changed, Bishops were given; and which is most horrible to be heard, their Paramours were thrust into Saint Peter's See, which are written but to fill up the role of Popes; for who can call these lawful High-Priests which were thrust in, without any order, by such whores? no mention of the Clergy choosing and consenting, the Canons were pressed in silence; what manner of Cardinals, Priests and Deacons canst thou think were chosen by these Monsters? seeing nothing is more natural then that everyone beget others like to himself; and who can doubt but that these did consent in all things unto them who had chosen them? After this manner he continued bewailing and detesting the iniquity of those times. It may justly then be added, Since the face of the Roman Church was so blurred, and those in the Chair of Peter (as they speak) were so abhominable and wretched; what is become of the line of succession whereof they boast? And since that wicked generation did continue so long space of time, from whom have they ordination in the following ages? And here we may remember what Pope Gregory the I writ on Job. lib. 34. cap. 2. I will yet declare a sadder thing, by the fearful order of hid dispensation; ere that Lemathan shall appear in that damned man which he shall assume, the signs of virtue shall be withdrawn from the Holy Church; for prophecy shall be hid, the virtue of abstinence shall be diminished, the words of doctrine shall cease, and no miracles shall be seen. Which things indeed Divine dispensation will not take away altogether; but he showeth not these openly and in plenty, as in former times. And this is done by admirable dispensation, that by one thing both the piety and justice of God may be fulfilled; for while, the signs of virtue being withdrawn, the Church seems more contemptible, both the reward of good men groweth, which do esteem her under hope of heavenly things, and not for present signs; and the mind of wicked men against her appears the more easily, who neglect the promised invisible things, while they are not engaged by visible things. Therefore while the humility of Believers is as it were destitute of the multitude and manifestation of signs, by the terrible trial of Divine dispensation, mercy is bestowed on good men; even by the same means, whereby just wrath is heaped upon the wicked. So far he. Now what do these two Cardinals, in these their lamentations; and that Pope in this fearful Prophecy of Divine dispensation, but confirm what is the usual doctrine of the Reformed Churches, that The Church did lurk for a space of time. But the Romanists in these days will not hear this, and the deluded people are made to believe that the Church of Rome hath continued through all ages in glorious Majesty. And yet even in these darkest times were some witnesses of the truth, although not without some dross of the corrupt age.
2. Ambrosius Ausbert, a French Monk, in the beginning of this Century, writ Commentaries on the Psalms and Song of Solomon, and ten books on the Revelation; out of which I have selected these testimonies. Lib. 3. cap. 5, The old and New Testament are called one book; because the new cannot be separated from the old, not the old from the new; for the Old Testament is the new veiled, and the new is the revelation of the old......The Lord said unto Peter, bearing the type of the Church, Thou art Peter, and upon this Rock will I build my Church; as if he had said, Upon me will I build thee. Lib. 4. cap. 8. It is no wonder that our prayers and tears are offered unto God not in our name, but by the great High Priest; seeing Paul exhorts us, saying, Through him let us offer up the sacrifices of praise unto God. Lib. 5. cap. 11. When God rendereth reward unto his servants, he rewardeth his own gifts in them; for he would not say, He rendereth a reward, unless he had gotten the works of reward; but we could not have the works of reward, unless we had gotten from Him that we were able to work; in this sense we ask daily, Give us this day our daily bread; if it be ours, why ask we it daily to be given us? It is ours by receiving, which was not ours by having. Lib. 6. cap. 13, The book of Predestination, as it containeth the Elect written in it by unmovable eternity; so by no means receives it the Reprobates to be written in it: But why so? If this be asked of me, I answer briefly, Because God is most good, merciful, meek and just; merciful, because he freely saves some sinners; just, because for the merit of reprobation, and not without justice he condemneth the ungodly. Lib. 8. cap. 17, If the • lect follow prevening grace, and the Reprobates cannot accuse his justice. And Cap. 19, Grace goeth before a man, to show him the way whither he should go; and grace follows him, to move him unto that which it shows.....In this we give glory unto God, when we confess that by no precedent merit of our good works, but by this mercy only we have attained so great dignity. Lib. • 0. cap. 22, How doth he which will take that blessed water, if it be given to each one freely? And truly saith the Apostle, It is not of him that willeth or runneth, but of God who shows mercy. How can he who willeth take it, but because in both these the mercy of God is commended? which both makes the unwilling to become willing, and also freely bringeth the willing unto that which he desireth: As if the giver of that grace were saying, Who being freely inspired, hath begun to desire heavenly things; let him be confident, that he may freely attain those things; for no other but who willeth takes the water of life freely; because none other is brought unto eternal life even freely, but he who beginneth first to will, being prevened by grace: Hence is it said, God worketh in us both the will and the deed, according to good pleasure: But the Apostle seemeth to contradict this, when he saith, To will is present with me; but how to perform that which is good I find not. But know, that whereas he saith, To will is present; he knew that he had received from God that whereby he would; which he himself proveth, saying, What hast thou, that thou hast not received? Understand, Nothing at all. Say then, Who thirsteth let him come...that is, who being unwilling is made willing (by no preceding merits of good works, but by the gracious will of God) let him drink abundantly of the water of eternal joy, out of the invisible fountain.
3. Theophylact Arch Bishop of Bulgaria, in the beginning of this Century, writ on the four Evangelists and the Epistles of Paul. His testimony is the more to be accounted, because Christophor Porsena, Prior of Saint Balbina in Rome (which did first translate his works, and then dedicated them unto Pope Sixtus the IV.) testifieth of him, that as a Be he hath gathered into his Honey-hive the most approved sentences out of many Authors, especially out of Chrysostom, as out of a golden fountain, he had drawn very golden interpretations. And Berald (who at the order of Michael Bodet Epist. Lingonen. did review that Translation, when it was to be reprinted An. 1533. by Yod. Bad. Ascens.) saith in his Epistle unto the Reader, This is certain enough, that all these Commentaries are pious and orthodox, and differ far from those things which the multitude of I heologians, in these days, do with much pride beat into the ears of the unlearned people; for he not only expounds the Apostles mind everywhere, but likewise refert, sapit ac spirat, he resembleth, savoreth and breatheth it; which or how few it can be justly said, he may easily understand who will compare the new Divines with the ancient both Latin and Greek. So far Berald. Out of these two testimonies, observe that Theophylact doth agree with the Ancients before him, as Chrysostom, Basilius, and others of those ages, whom he often quoteth; and doth disagree from the multitude of Preachers in the Roman Church, about the year 1533. Where then is their frequent gloriation of the constancy, and unity of the Roman Church with the Ancient Fathers? Hear then what Theophylact saith in the Articles of controversy in those days. In Prolog. before Evang. Matth. he saith, Because heresies were to bud forth, which are ready to wast our manners, it was thought necessary that the Gospels should be written; to the end, that we learning truth out of them, should not be deceived with the lies of heresies, and our manners should not altogether be undone. On Cap. 13. near the end, speaking of Christ and his mother, he saith, The mother would show some human thing, that she had power over her son; for as yet she had no great thoughts of him; and therefore while he was yet speaking, she would draw him unto her: Porsena here addeth on the margin, Lege caute. To wit, he saw that these words are against the Tenets of Rome, that the Virgin was free from all sin, and by right of her mother-hood she can command her son. On Cap. 16. Because Peter had confessed that Jesus is the son of God; he said, that this confession which he had confessed, shall be the foundation of Believers; so that every man which shall build the house of faith, shall lay this foundation; for although we build many virtues, and have not this foundation, a right confession, we do build unprofitably..... They have power of binding and forgiving, who receive the gift of Episcopacy [or oversight] as Peter did; for although it was said unto Peter, I will give unto thee; nevertheless it was granted unto all the Apostles. When? when he said, Whose sins ye forgive they are forgiven: For when he said, I will give; he signifieth the time coming, that is, after the resurrection......When Peter speaks rightly, Christ calleth him blessed; but when he feareth without reason, and will not have him to suffer, he lasheth him; and saith, Go behind me, Satan. In Luc. cap. 2. Bishops should keep their Flock; and 〈 in non-Latin alphabet 〉 , that is, sing in the field, sing spiritual things, and teach the people, and hear divine visions and sayings. Bethlehem is the house of bread; and what other is the house of bread but the Church, in which bread is provided? it is therefore the duty of spiritual Shepherds to seek heavenly bread; which when they have seen, they must preach it unto others.....The things whereof the Scripture is silent, we should not inquire. On Cap. 16. Nothing is so profitable as diligent searching of the Scriptures; the Devil may falsely and apparently make a search of the dead, to deceive the unwise; and from Hell he may sow doctrine according to his wickedness; but those who do duly search the Scriptures, nothing can delude them; for the Scriptures are a lantern and light, which when it shines the thief is found and made manifest; therefore we should believe them, and not regard the rising of the dead. And a little before he saith, As it is impossible for any man to pass from the company of the just into the place of sinners; so it is impossible, as Abraham teacheth us, to pass from the place of punishment into the place of the just....The bosom of Abraham is the possession of good things, which are prepared for the just, passing from the Waves of the Sea into the Haven of Heaven. On John. cap. 1. The New Testament is called grace; because God gives freely unto us, not only remission of sins, but the adoption of children. And it is called truth; because whatsoever the Fathers saw in figure, or spoke, He hath here preached these clearly...........Here we learn that the miracles of Christ's childhood are but feigned and lies, and made up by them who would scorn the mystery; for if these had been true, how could the Lord have been unknown which wrought them? for it is no way likely that he was not famous which did such miracles: But it is not so; for before he was baptized, he wrought no signs, neither was he known. On Cap. 3. If thou knowest not the wind, which is a Spirit subject to sense, how searchest thou curiously of regeneration by the Spirit of God, how and from whom it is breathed? If this spirit cannot be comprehended, far less is the grace of the Holy Ghost subject to the laws of nature. Confounded therefore be Macedonius the fighter against the Holy Ghost, and Eunomius before him; for he would make the Spirit a servant, although he hear, in this place, that the Spirit bloweth whither it will; far rather hath the Holy Ghost a more free motion, and doth work where he willeth, and after what manner he willeth......When thou hearest that the Son of man came down from Heaven, think not that his flesh came down from Heaven; this did Apollinarius teach, that Christ had a body from Heaven, which did pass thorough the Virgin, as thorough a Conduit: But because Christ is one person consisting in two natures, therefore whatsoever belongs to the Man-hood, is spoken of the Word; and again, what belongs unto the Word, is spoken of the Man: So here the Son of Man is said to come down from Heaven, because He is one person; and again, lest when ye hear it said, The Son of Man came down, you would think that he is not in Heaven : He saith, even he which is in Heaven; for do not think that I am not there, because I came down; but both am I here bodily, and I sit there as God with the Father.....Here we learn that the Old Testament is like, or of the same nature with the new; and there is but one giver of the old and New Testament, although Marcion and Manicheus, and that rabble of Heretics deny it. He teacheth also, that since the Jews, beholding the brazen Serpent, did escape death, far rather we looking on him which was crucified, and believing, shall escape the death of the soul.....Adam died justly, because he sinned; but the Lord died unjustly, because he had not sinned....and because he died unjustly, he overcame him by whom he was killed, and so delivered Adam from death, which was laid justly upon him. On Cap. 6. Diligent faith is a guide unto good works, and good works do conserve faith; for both works are dead without faith, and faith without works.......He saith, I am the bread of life; he saith not, I am the bread of nourishment, but of life; for when all things were dead, Christ maketh us alive by himself, who is that bread, in so far as we believe that the leaven of mankind is heated by the fire of his God-head; and He is the bread of life, not of this natural, but of that unchangeable life, which fails not by death: And who believeth in that bread shall not suffer hunger by hearing the Word of God, nor suffer spiritual thirst; because he hath the water of Baptism, and sanctification of the Spirit...And showing that faith in Christ is not a common thing, but a gift of God, and given by the Father to the upright in heart; he saith, Whomsoever the Father gives unto me, he shall come unto me; that is, they shall believe in me, whom my Father gives unto me....And I will not cast him out which comes unto me, that is, I will not lose him, but I will save, and I will refresh him with much diligence; for I came from Heaven to do no other thing but the will of my Father. And near the end of that Chapter he saith, When ye hear that his Disciples went away, do not think it of his true Disciples, but of them who did follow in the order of Disciples, and seemed to have the form of Disciples, while they were taught by him; for there were some among his Disciples, who being compared with the other multitude, were called his Disciples; for they abode longer time then the multitude; but being compared with others which were true Disciples, they were not to be considered, because they believed him but for a time, and (as I might say) with a cold heat....The flesh profiteth nothing...the flesh, that is, to expound these words carnally, profiteth not, but are the occasion of scandal: So then they who understood carnally the things spoken by Christ, were offended: Therefore he addeth, The words I speak, are spirit, that is, are spiritual; and life, having no fleshly thing, and bringing eternal life: Showing that it is the excellency of the God-head to reveal these hid things, he saith, There be some among you who believe not; when he saith Some, he excepteth the Disciples. On Cap. 10. He showeth the sure tokens of a good Shepherd, and of a Wolf...and first of the pernicious Shepherd, saying, He entereth not by the door, that is, by the Scriptures; for he useth not the Scriptures and Prophets as witnesses; for certainly the Scriptures are the door, by which we are brought unto God, and these suffer not Wolves to enter; for they forbid Heretics that we may be secure, and they give a reason of everything; therefore he is a thief who entereth not into the fold by the Scriptures, and so is found by them....Because the Scriptures are understood and opened by the Holy Spirit, they do show Christ unto us; the Porter is justly expounded the Holy Spirit, by whom, as the Spirit of wisdom ann knowledge, the Scriptures are opened, and by them the Lord entereth to have a care of us, and by them the Shepherd is known. And the Sheep hear the voice of the Shepherd; for because they had often called him a deceiver, and they would through incredulity confirm this, saying, Doth any of the rulers believe in him? Christ shows that they should not think him a deceiver, though none of those believed in him, but rather they should be cast out of the sheep-fold; for, saith he, if I come in by the door, it is clear that I am the true Shepherd; and ye which believe not in me, seem not to be sheep. On Cap. 12. speaking of the word Osanna, he saith, Out of these Texts any man may understand, that the Scripture attributes salvation unto God only. On Cap. 20. Though many signs of his resurrection were given, yet these only are written; and that not for ostentation, or that the glory of the only begotten may be shown; but that ye may believe, saith he: What is the gain? who reapeth it? not Christ; for what gain hath he that we believe? But it redounds unto us; for he saith, That ye believing might have life through his name. On Rom. 1. What righteousness can we have who are defiled with abomination and filthy deeds? but God hath justified us not by our works, but by faith. On Cap. 3. If the Law had power to justify, what need had we of Christ? If thou wilt say, By what law is this glorying excluded? is it by works, seeing the Law commandeth, He who doth these things shall live by them? for these things did the Law of Moses command. He saith, Not, but by the Law of faith, which gives righteousness by grace, and not by works. You see how he calleth faith a law, because this name was in such veneration amongst the Jews. On Cap. 6. He calleth life, grace, and not a reward; as if he had said, Ye do not receive the reward of works, but by grace are all these things given unto you through Christ, which worketh and doth them all. On Cap. 10. The righteousness of God is by faith, which requires nothing glorious or grievous of us, but all our hopes is on the grace of God. On Cap. 11. If of works, then no more of grace, or else work were no more work; if we be made acceptable unto God through works, grace were superfluous; but if grace be superfluous, then must works also be taken away; for where grace is, working is not requisite; and where working is, no grace is required. What then?....When he hath shown what grace is, and that it is the gift of God without the works of men; he asserteth, that the Israelites have not attained justification, though they sought it, because they sought it not rightly; and they thought to have righteousness by works, which could not be: But (saith he) the election, that is, they which are chosen have attained it; and by this word election he shows, that the excellency of things to come, and all other things are bestowed on men by the gift of God. On Cap. 13 He [the Apostle] teacheth that all men, whether a Priest or Monk, or an Apostle, should be subject unto Princes. On Cap. 16. The Apostle teacheth that dissensions and scandals, that is, heresies are brought in, by them which bring any doctrine besides the doctrine of the Apostles. On 1 Cor. 3. Miracles are done, very often, for the profit of others; and therefore are they done sometimes, even by unworthy men. Cap. 14. Signs are for unbelievers, for believers have no need of them, seeing they do already believe...but prophecies are profitable both to believers and unbelievers......Behold how by degrees he proveth plainly, that he who speaks with his tongue only, and understands not, doth the less good even to himself; and this was the meaning of Basilius on this place.....What then is more to be sought of God? that we may pray in the Spirit, that is, with grace, and with the mind, that is, with meditation to conceive what we should pray. On 2 Cor. 4. That the excellency may be of the power of God, and not of us; that it may be clear (saith the Apostle) that the excellency of the apparent virtue comes not from us, but from God; or lest it be thought that we can do anything worthy of praise, as of ourselves, let us ascribe all unto God, and let us acknowledge that is of his gift, whatsoever we do well. On Gal. 2. Paul demonstrates, in this place, that he was equal unto Peter; for (saith he) he who wrought by Peter in the Apostleship of circumcision, wrought also by me amongst the Gentiles......Some say, It was not Peter the excellent follower of Christ, which was rebuked by Paul; but another Cephas...But hear most wise man, for neither do we say, that Peter, as ignorant what he should have done, was rebuked by Paul; but we say, that he willingly did admit reproof, that he might give unto others an example of patience. On Eph. 1. at these words, The exceeding greatness of his power in us; he saith, Nor is it easy to be understood, how great is that power and virtue which changeth a man's mind from the wonted custom, and to pull it out of errors; from which to draw a man sticking in them, so great power is requisite, that so great power scarcely appears in raising the dead; for the Lord did raise the dead with one word, and yet he converted not the Jews to him, by persuading with multitudes of words and miraculous works: He saith therefore, the revelation of the Spirit is necessary, that we may learn the same faith, which we have received, that we have received it by the greatest power and working of God; for as he raised Christ from the dead, so hath he brought us unto light when we were dead, and hath drawn us from infidelity; and therefore he saith, it was done by the exceeding greatness of his power, and the power of his virtue. On Cap. 2. Yea it is to be thought a greater power, to bring into the right way straying souls and addicted to sin, then to raise up the dead. And at these words, By whose grace ye are saved; he saith, He puts in this as being stricken with astonishment, wondering at the unspeakable gift of God; for he saith, Ye are not saved by your travel or work, but only by grace; as for your works, certainly ye were worthy of wrath and punishment. On Cap. 6. The Apostle showeth how Parents may bring their children into obedience; if ye will, saith he, have your children obedient unto you, bring them unto, and acquaint them with the word of God; and say not, let Monks study the holy Scripture, for it is the duty of every Christian, and especially of him who converseth in worldly affairs; and the rather, that he hath need of more help, as who is driven among the waves of the World; therefore it is most profitable for thee that thy children both hear and read the holy Scripture; and out of them they shall learn, Honor thy father and thy mother : but if thou breed thy children in the books of Heathens, they will learn very bad things out of them; which shall not be, if they be acquainted with the word of God. On 1 Thess. 1. It is manifest that souls are brought unto faith and salvation, not by persuasion of man, but by the power of God. On 2 Thess. 2. The Lord will not come, unless there come first a departing, that is, the Antichrist; whom he calleth a departing, because in very deed he will cause many to depart from Christ....So that he sits in the Temple of God as a God; not in the Church of Jerusalem only, but he will sit in all Churches everywhere: Showing himself that he is God; he saith not Saying, but Showing, that is, he will attempt to prove that he is God; for he will make such great works and signs that he may deceive all men....What with-holds, that is, hindereth; but what is that? some have said it is the grace of the Spirit; some say the Roman Empire, to which opinion John Chrysostom agreeth; for unless the Roman Empire be destroyed, Antichrist can have no way to do as he willeth. Paul hath expressed this darkly, for he would not rashly take upon him the malice of the Romans, nor cast himself into danger in vain: for if he had said, the Roman Empire will be taken away shortly, they presently would have buried him quick, as threatening the ruin of the Empire; and they would have killed all the Believers that followed him, as if they wished the overthrow of so great an Empire....Only he that with holds shall with-hold....that is, when the Roman Empire shall be taken away, then shall he come; for so long as they are under the fear of this, no man will easily submit himself unto another; but when this is overthrown, he will begin another dominion; and as if all were his, he will pervert the things that concern both God and man; for as other Monarchies were taken away one by another, before the height of the Romans....so this Kingdom of the Romans shall be destroyed by the Antichrist, and Daniel hath prophesied that it shall be so. Some understand otherwise, but I would have thee to think, as we have said with blessed Chrysostom. On 1 Tim. 1. at the last words, he saith, Thou seest how to search curiously into divine things, turned into blasphemy; for it is injurious against God, when we endeavor to comprehend in our mind and thought the things that are done by his will and dispensation. On Cap. 3. One may ask why the Apostle omitteth the Priests? because what things are spoken of Bishops, belong unto Priests; for these are commanded to instruct others, and to govern the Churches, and are inferiors unto them by the only ceremony of consecration. On 2 Tim. 3. That the man of God may be perfect; amendment, saith he, must be sought from the Scriptures, that nothing may be lacking to him which walks according to God: if therefore thou desirest to be perfect, and wishest neither to be cast down with adversity, nor puffed up with prosperity, (for that is perfection) seek advice of the holy Scriptures when thou wantest me : And since he writ of such reading unto Timothy, being filled with the holy Spirit, how much more are we to be exhorted thereunto which have need of this Spirit? And observe how we cannot be upright and perfect, unless the holy Scriptures do help us. On Heb. 9. so, And Christ was once offered; by whom was he offered? by himself, and not by another man; for though he was the High Priest, he was also the sacrifice and the oblation. To take away the sins of many....Why, saith he, of many, and not of all men? Because all men believe not; but Christ's death is equal to the perdition of all men, that is, it is sufficient that all men perish not, and and it was paid for the salvation of all men, and he died for all men so far as was in him; and nevertheless he hath not taken the sin of all men, because they fight against him; and so they had made the death of Christ unprofitable unto themselves, which certainly is horrible to be spoken, and very lamentable, seeing that death brought salvation unto many. This was the mind of Basilius also; and nevertheless we find in the Gospel, That he might give his life a ransom for many, to be expounded for all. Cap. 10. Can never with these sacrifices which were offered year by year.....If they, being once offered, had been available, they should no more have been offered; but when the oblation was made year by year, and often, it is clear that they were too weak for bringing salvation unto them who were desirous of it; and therefore after the first offering followed another, and again, and again another; for amongst Drugs that are called most valid and efficacious, which being but once applied or drunken, doth heal and cure; but what must be often changed and applied, hath the less virtue of healing, and doth no good unto the sick. But one may ask, Do we not offer without blood? Yea indeed, but then we remember the death of Christ, and we have but one oblation, and not many, seeing He is offered but once; for we offer him continually; or rather, we remember his oblation, even as if at this time He were sacrificed; wherefore it is certain that we have but one sacrifice, and the Law had many; although (as it is said before) it was offered the oftener, that it might be the more profitable unto many, which nevertheless is far otherwise: But our sacrifice (as I have said) is but one and once offered, and continueth whole both in this life and that to come, and it is more perfect; for it is but one blood, and once poured forth; and one body, although it was offered for many; and it is not many, as it is but one sacrifice which is offered; for we do offer that continually as if it were present. So far from Theophylact. But here some may object, that Theophylact agreeth not with the Reformed Church in many particulars. It is true, and therefore I say often, we must make separation of the dross from the pure gold; but his difference is supposed to be greater then it is. Porsena in his Epistle unto the Reader before the Gospels, saith; Theophylact follows Chrysostom concerning free-will and faith, and some other things; and therefore in expounding some places he is somewhat more violent: which I say, that herein you should use discretion, which knowest thyself to be addicted unto the Canonical Scriptures only; and not to scar thee from reading of him, as some are wont when any passage displeaseth, they throw the book away: So say I, in reading of any book written by man, we who are addicted to the holy Scriptures only, must use discretion. But it seemeth, Porsena speaks not this unto Papists, because they are not addicted to the holy Canonical Scriptures only; and he saith that Theophylact is more violent in expounding some places; where certainly Porsena understands, that he crosseth the Tenets of the Romish Church. But this may be more clear by particulars. 1. Porsena hath often marked the margin with liberum arbitrium, as if Theophylact did there assert the Romish error concerning free-will; and I know that others do allege his testimony against the doctrine of the Reformed Church, howbeit he speak nothing against us, nor for them; as is clear by inspection of particular places. On Luk. 15. fol. 103. on the margin is Liberum arbitrium; and in the line is, The substance of man is rational, whereupon followeth free-will; for all rational creatures have a free-will, and the Lord hath given them reason that they may use it freely, &c. It is clear, that Theophylact speaks there of the nature of man absolutely, or without any relation to any particular condition of man, before the fall or after the fall; and he speaketh against the Stoics and Manicheans, which did hold that the actions of men were carried by fate or pressing necessity; and therefore it follows there, If God would have us to be compelled, he had not made us rational, and of a free-will. On John. 6. at the words, Will ye also go away; he saith, The Lord saith not, Go ye away; for this had been to repel them; but he asketh, will ye go away? whereby he makes it free, whether they will follow him or not; and he showeth that he will not have them to follow him in fear. On these words also hath Porsena fixed Liberum arbitrium. As also on Mat. 16. at the words, If any will follow me; he saith to the same purpose, The Lord saith, If any will; to show free-will and not coacted virtue. These and many more places are clearly spoken against the necessity of fate or coaction; which now is not controverted. But if you ask, By what power is an unregenerated man converted? he hath said it already on 2 Cor. 4. and Eph. 1 and 2. Or if you ask, By what power doth a regenerate man continue in the faith and practice of godliness? Theophylact teacheth that on Phil. 2. at the words, For it is God who worketh in you both to will and to do: Whereas he had said, with fear and trembling; now he saith, that they need not fear; for I have not spoken so, that ye should despair, but be the more wary; for if ye take heed and be diligent God will make all perfect; for it is he which makes you prompt to such a good will, that we will good things, and also bringeth such promptitudes of our mind unto an end; for God worketh in us both the will, that is, he enableth you that ye desire good things, and he will augment this good will, and kindle it that it may be the more fervent.....the Apostle takes not away free-will, but willeth that we should always give thanks unto God, and committed all unto him: Mark (saith Theophylact) but this manner of speaking; he saith, in you who work your salvation with fear and trembling; for in such men which are willingly led unto good, God worketh all things. According to good will, that is, that it may be fulfilled in you, what is acceptable unto God.....for God will enable us to live rightly, although it were no other cause but only this, because so he willeth. 2. It is objected, that Theophylact saith, that election was made upon the fore-sight of faith and good works; as on Eph. 1. it is, When he saith, He hath chosen, he pointeth forth both the mercy of God, and their virtue, to wit, whom God had separated, as who were to be good. I answer, In these words Theophylact toucheth not the moving cause of election; but only teacheth, that God had chosen none but such as were to be good and godly; and this he insists oft upon, against them which held, that faith, or profession of faith, is sufficient to salvation, although men do not good works, as is clear by the words following; for when the Text saith, That we may be holy and without blame before him; he addeth, Lest it come into ones mind, that God hath chosen whom he willeth to be saved, and thereupon one be slack and think it is not anymore needful to study unto virtue, that one may attain life, seeing they are already chosen according to the pleasure of God, and there is no more hope unto others; unto this he saith, God hath chosen us that we should be holy and without blame; that is, that we should live in that holiness which God hath given unto us who have been washed in baptism; therefore let us continue and keep a godly life. Whence it is clear, that he judgeth the moving cause to be the only will of God; and thereupon follows that scruple which he removeth; and this may be cleared from his words on v. 2. ch. 2. 10. 3. Porsena marketh in the margin at the words of institution in Matth. 26, Panis qui sanctificatur in altario corpus & caro Domini est, non figura; and the words in the line are, When he saith, This is my body; he showeth, that the bread which is sanctified on the Altar, is the same body of Christ, and not an answering figure; for he said not, This is a figure, but This is my body; for by unspeakable operation it is transformed, although it seem unto us to be bread; because we are infirm, and do abhor to eat raw flesh, especially the flesh of man; and therefore it appears bread, and is flesh. And on Mar. 14, When he had blessed, that is, had given thanks, he broke the bread; which also we do, adjoining prayer. This is my body; this I say, which ye take; for the bread is not a figure only, and some exemplar of the Lord's body, but the body of Christ is converted into it: For the Lord said, The bread that I will give you, is my flesh; he said not, it is the figure of my flesh, but it is my flesh. And again, Unless ye eat the flesh of the son of man. But you will say, How is not the flesh seen? O man, that is because of our infirmity; for because bread and wine are of such things wherewith we are accustomed, we abhor them not; but if we saw blood and flesh set before us, we could not endure them, but would abhor them; therefore the merciful God condescending unto our weakness, keeps still the forms of bread and wine, but transelementateth them into the virtue of flesh and blood. These be his words, without any fault, in the translation. Now behold the vanity of man's mind, when it is fond on a thing. Ixion (as the fable is) would so fain have had Juno, that he thought he had her in his embracement, when he had but the wind or cloud. So the Romanists think, they have here their transubstantiation, when they have but words far different from what they do fancy. In these testimonies they lay hold on two passages : First, The bread which is sanctified, is the same body of Christ, and not an answering figure. I would they could conjoin the words on Mark, It is not a figure only, and some exemplar of the Lord's body. Where the Author denieth not simply or absolutely, that the bread is a figure and exemplar of Christ's body; but saith he, It is not a figure only; or, it is not only a figure and some exemplar; therefore according to his mind, It is a figure and some exemplar, but more then a bare figure, and a special kind of exemplar. Against whom is this said? I have read it imputed unto some that the bread is a mere sign of Christ's body; but I never read any who hath so affirmed, except Socinians or Anabaptists. So then in these words Theophylact speaks according to the mind of the Reformed Church. But he saith, It is the same body of Christ. And so saith Christ himself, This is my body; and so say we: Therefore the question is, in what sense the bread is his body? Next they say, It is by transubstantiation of the bread into the body of Christ. Here first mark, that the former passage proveth it not. 2. Where saith Theophylact so? they say, in these words, By unspeakable operation it is transformed, although it seem to be bread. I answer, In so great a matter the words ought to be considered attentively. What is transformation? it is twofold, if we speak properly, external and internal. External is when the outward form of a thing is changed into another; but this is not in the Sacrament, which keeps still the forms of bread and wine; as it is said expressly in the words on Mark. Internal transformation is when not only the outward form is changed, but the inward nature and essence of a thing is changed into another which was before; as when Lot's wife was turned into a Pillar of salt, or Moses's rod into a Serpent. But Theophylact saith, It appears bread, and is flesh. Wherefore he meaneth not a proper transformation, but an improper kind; and so saith the Reformed Churches. The Romanists say, he saith, The bread is transformed into the body of Christ. Where saith he so? not on Matthew, for his words are, But the body of Christ is turned or converted into it. It is one thing the bread is transformed into the body of Christ; and another thing, Christ's body is converted into the bread; and therefore he saith, God transelementeth the bread into the virtue of flesh. So neither on Matthew nor Mark, either first or last, doth Theophylact assert a transformation or transubstantiation of the bread into the body of Christ; but in the first place, he speaks of a converting of Christ's body into the bread; and in the other, he speaks of a transelementation of the bread into the virtue of flesh; and the Papists do hold neither one nor the other. As yet I speak not of the truth of the matter, nor of the meaning of the Author, but show how the Papists delude themselves with his words. As for his meaning in this matter, unless his words be contrary one to another, the first words must be expounded by the latter; that is, when he saith, The body of Christ is converted into the bread; he meaneth, God keeps still the forms of the bread and wine, both outward and inward; but transelementates them into the virtue of Christ's flesh and blood; that is, from bare and earthly things, he translates them into another rank (for this is the proper signification of 〈 in non-Latin alphabet 〉 , to set in another file or rank) of things, even of spiritual things; even of sealing and conveying unto us the virtue of Christ's body and blood. 〈 in non-Latin alphabet 〉 properly, is to remove a soldier from one file into another, and then the soldier changeth not his nature, but his place and use; and so it is with the elements of the Sacrament. And we may be the more assured, that this is the mind of Theophylact, because for confirmation he adds, The Lord said, The bread that I will give you is my flesh; and on these words in John. 6. he saith, Note well, that the bread which is eaten by us in the Sacrament, is not only some figuration of the Lord's flesh, but the same flesh of the Lord; for he said not, The bread that I will give, is a figure of my flesh, but it is my flesh; for by mysterious words it is transformed, by mystical blessing and accession of the Holy Ghost, into the Lord's flesh: And at the words, Unless ye eat the flesh of the Son of man; he addeth, When we hear, unless ye eat the flesh of the Son of man, ye shall not have life; we must in taking the Divine mysteries [or Sacrament] hold undoubted faith, and not ask what way; for the natural man, that is, who follows human and natural thoughts, is not capable of spiritual things which are above nature; and so he understandeth not the spiritual eating of the Lord's flesh; of which they who are not partakers, are not partakers of eternal life, because they have not received Jesus, who is eternal life; for it is not the flesh of a mere man, but of God; and is able to Deifie us, to wit, being united unto the God-head. That flesh is also verily food, because it endureth not for a little time, nor can be corrupted, as corruptible food, but it is a help unto eternal life. In these his words, we see that he speaks not absolutely, as he did seem to speak on Matthew; but as he spoke on Mark, The bread is not only some figuration; and then he saith, It is transformed by mystical blessing and accession of the Holy Ghost. And then he saith, In taking the Divine mysteries we must hold undoubted faith; then they who have not faith undoubted, cannot eat that mysterious Sacrament. And we must not ask what way; to wit, as they do now, whether the substance of the bread be turned into the substance of Christ's body; or whether the substance of the bread is turned to nothing, and Christ's body comes into the form of the bread; or &c. Theophylact is far from asserting any of these ways. And when he saith, That flesh is verily food, because it endureth not for a little time, nor can be corrupted; he speaks not of the visible bread, which experience teacheth to be corruptible; but he speaks of the Lord's flesh, which we receive by faith. In a word then, Theophylact speaks nothing of transubstantiation, but rather against it; and the Papists delude themselves, and abuse his words. A fourth thing they object out of Theophylact, that he asserts the Primacy of Peter, when he saith on Joh. 21, He who durst not ask concerning the Traitour, but did commit the question unto another, now the government of all is concredited unto him: And on the margin Porsena addeth, Praefectura omnium Petro tributa; and it follows as if Christ were saying unto Peter, Now I bring thee forth that thou mayest govern the world, and follow me; and on the margin, Praeest Petrus orbi. But to expound these words, as if Peter were the only governor of the World; and the government of the World were wholly concredited unto Peter alone, is far contrary unto the words and mind of Theophylact; as we have heard from him on Gal. 2. where he asserteth that Paul was equal unto him; and on Matth. 16, where he asserteth that all the Apostles were of equal authority. Peter therefore was a governor of the world, but not the only governor; for all the Apostles were as much governors as he, in respect of power, since the power was given unto them all, with one and the same words, as Theophylact asserts; and whatsoever power they had, yet they had no civil power; because (as we have heard from Theophylact on Rom. 13.) all souls, even Apostles, must be subject unto the Civil Magistrate. Neither do the words of Porsena insinuate so much as they would have, for Praefectura and 〈 in non-Latin alphabet 〉 is but a subordinate power, and a little jurisdiction; yea, and for the most part a conjunct power; as Praefectus urbis, which at Rome were two conjunct, and subordinate unto the power of the former. So this is all the power which they can bring unto Peter, from the words of Theophylact; and we may see how, in many particulars, he differeth from the Tenets of the Romish Church, and favoreth them not in the main things, wherein they pretend to have his consent.
4. Radulph a Benedictine of Flaviak, in this Century writ 20 books on Leviticus, and 14 books on the Epistles of Paul, as witnesseth Gesner. In the Preface on Levite. he saith; Although it should move us not a little to believe that the world was contrary unto the faith; and now is subject unto the faith; and that the faith was declared by so many miracles, and testified by the blood of so many Martyrs; yet the singular ground of faith is in the Scriptures, when it is clearly seen to be fulfilled in our days, which we know was prefigured and foretold so many years by the Sacraments of the Fathers, and Oracles of the Prophets. Here by the way note, that not only Radulph, but many others of the more ancient Fathers, do use the word Sacrament for the rites of religion, yea and for mysteries, and very largely or homonymously. Lib. 1. cap. 1. Our Lord Jesus Christ is our Altar, because we lay our oblation on him; for if we do any good thing, we hope that by him it shall be accepted of the Father; and therefore the Apostle Peter saith, Offering spiritual sacrifices acceptable unto God through Jesus Christ.....The authority of the Holy Scripture doth furnish unto us matter of holy thoughts. Ibid. Scarcely can any good work be perfected without admission of some sin; it is therefore to be feared, lest when the reward of perfect devotion is expected, the punishment of our guiltiness be required of us. Lib. 2. cap. 2. That Angel is none other, but our greatest High Priest, of whom we speak; to wit, he was sent by the Father unto men, and sent again from men unto the Father, to plead the causes of men before the Father; he being the Mediator of God and men. Ibid. cap. 4, Whatsoever man can do for himself, were no way sufficient to obtain forgiveness, unless the immaculate sacrifice of that Just one did commend the repentance of sinners. Lib. 5. cap. 3, When ye do any good thing, ascribe not the very affection of godliness unto you, as if ye could do it of yourself; for it is God which worketh in us, at his good pleasure, both to will and to perfect.....he who ascribeth grace unto himself, must necessarily lose grace for which he was not thankful. Lib. 6. cap. 3. He dieth, who discovereth his head, because while he expects salvation another way then by the grace of Christ, he doth estrange from himself Christ, who is life and salvation. Lib. 12. cap. 1. The interposition of lots, is the manifest commendation of God's grace; for as when a lot discerns, deliberation of men is idle, and neither of the parties looks unto himself, but awaits the trial of lot; so in us all who are the children of wrath....it is not considered who would come forth, but whom the mercy of God would deliver...Nor in saying so do we destroy man's free-will; for man hath liberty, if he be helped from heaven; otherwise it is nothing, if it be destitute of grace; for the Lord saith, Without me ye can do nothing.....Man hath nothing, that he hath not received; for in all things the mercy of God preveneth us; for we knew him not when he was working our salvation in the midst of the earth. Lib. 17. cap. 5. The suffering of Christ is preached, unto the end of the World, by the Teachers of the people, that salvation may be unto the Nations by remembering it; and as the woman which had the flux of blood, was healed by touching the hem of his garment; so the Church by remembering his Passion, which is let down from the corporal presence of Christ unto us, obtains eternal salvation. Ibid. The Holy Scripture is unto us a well furnished Table, and spiritual cordial, given unto us to comfort our heart-qualms against our enemies. Lib. 20. cap. 1, Who is he which can do all that the Lord commandeth? we have not that blessedness, nor are of that worth that we can obey him in all; for none on earth is free of sin, nor can any living be justified in his sight. Ibid. No man is worthy to ascend into heaven, unless he be purged from his sins; sin looketh for hell rather than for heaven, and deserves death, not life; torments, not glory: the Paschal Lamb could not take away these; but he could take it away, of whom it is said, Behold the Lamb of God which takes... Catal. test. ver. lib. 11.
5. Gerard Bishop of Laureacen. or Laurisheimen. did accuse the Bishops of Bavier, before Pope Leo the VII, for several crimes; wherewith they had not only stained their lives, but undone the Churches of Christ. The Pope writ unto Elilulph Juvavien, Eisingrin Regmoburgen, Lambert Fruxinen, Visund Sabonen. and other Bishops of Bavaria. First he layeth to their charge their slackness, as he had heard it of Gerard; then he rebuketh them that they do flatter Princes and Magistrates, they did wink at the faults of the wealthy, they corrupt godliness, defile religion; they do profane holy Philosophy and disturb Christian peace; that by authority of Bishops (which were dumb dogs not able to bark, and blind watch-men) Christians do deceive one another, and the weakest were oppressed....by magnificent buildings out of measure, and luxurious feastings, they did not carry themselves as becomes the Shepherds of Christ's flock. The disease must be most dangerous which is spread from the head, &c. Here is a complaint against Bishops, and a warning of them; but no mention of reformation. Catal. test. ver. lib. 11. ex Aventin.
6. Otho the Great was more active; for (as it is written above) he called the Pope to an account; and when he heard of the multitude and dissoluteness o • Monks, he did judge it more expedient, that they be few and good, than many and idle or hurtful. Alb. Crantz. in Saxon. lib. 3. cap. 22. saith that he had much to do with them; and that this began at the Bishops, being miscontent that Abbots were in so great favor with the Emperor. Nevertheless this example showeth what was the condition of those times, and what should be done. But after that time multitudes of new orders came up, as followeth; but few Otho's for many ages; he caused many to lay off their hoods, and to live a secular life; but the Popes were more desirous, that many idle men were depending on them, then that any should say unto them, What doest thou? and Emperors and Kings had more power at that time, which their posterity did suffer to be possessed by Bishops and Popes.
7. Smaragdus Abbot of the Benedictines of Saint Michael in Britany of France, about the year 980. writ Commentaries on the New-Testament. On John. 3. How is the Son of Man said to have descended from Heaven, or to be in Heaven, even when he was speaking on earth? the flesh of Christ came not down from Heaven, nor was in Heaven, before the time of his ascending; but because the person of Christ is one consisting in two natures, and therefore the Son of Man is rightly said, both to have descended from Heaven, and also before his Passion to have been in Heaven; because what he could not in his human nature, that he did in the Son of God, by whom it was assumed. But this also may be asked, how is it said, None ascends into Heaven, but he who came from Heaven, seeing all the Elect do truly confide that they shall ascend into Heaven; as the Lord hath promised, Where I am, there shall my servant be also? Clear reason untieth this knot, because the Mediator of God and Man; the Man Christ Jesus is the head of all the Elect, and all the Elect are the members of the same head; as the Apostle saith, He gave him to be the head over the whole Church.... therefore none ascends into Heaven but Christ in his body, which is his Church....Whosoever desireth to ascend into Heaven, must conjoin himself by true unity of faith and love, unto him which came down from Heaven, and is in Heaven; giving to understand, that we can ascend into Heaven no other way, but only by him which came down from Heaven; as he saith elsewhere, No man comes unto the Father, but by me. On Cap. 11, If faith be in us, Christ is in us; therefore if thy faith be on Christ, Christ is in thy heart. On Cap. 10, He is an hireling, who hath the place of a Shepherd, but seeks not the gain of souls; who hunteth after earthly wealth, rejoiceth in the honor of preferment, and delighteth in reverence given him by men. On Act. Cap. 10, He rose from the death, and went up on high, and he alone makes request in Heaven for us; he doth with the Father, what he sought of the Father, because he is Mediator and Creator; Mediator, to pray; and Creator, to give. On Rom. cap. 1. The same is the predestination of the Saints, as it was most apparent in the Saint of Saints, which none can deny if he understand the Oracles of truth; for we see, that the Lord of glory, as he was man, was predestinate...and therefore as he only was predestinate to be our head, so many are predestinate to be his members; and God calleth them which are predestinate his children, that he may make them members of his predestinate only Son. On Cap. 12. Our mind is renewed by the exercises of godliness and meditation of God's word, and understanding of his law; and how much one makes progress from reading the Scriptures, and how much his understanding doth highly ascend, in so much he is a new man, and daily becomes more and more new. On Gal. 3. It must needs be that believers are saved by only faith on Christ. On Phil. 3. Because ye are perfect in faith, ye are perfect in conversation, placing your hope in the only faith of Christ, and walking in a heavenly conversation. Catal. test. ver. lib. 11.
8. The Danes had received the Christian faith about the year 750, by the preaching of Heridag, but liberty of religion continued among them; some were Christians, and some were Heathens; all did acknowledge that Christ is God, but the Heathens said that other God's were more ancient, and of more power. Alb. Crantz. in Saxon. lib. 3. cap. 25. showeth, that they rebelled against the Emperor Otho the I. and in the end he and they did agree, that the Danes should accept Bishops thorough all their Country; and they were the more easily induced hereunto, because their King Harald (being the son of a Christian, Tira a daughter of the King of England) was baptized; and at this time the Queen Gunhilda, and her son Zueno, with a great many of the Nobility, received the faith and were baptized. Otho was present at the baptism of the Prince, and called him Zuenotto. Harald continued faithful unto death; but Zuenotto did forsake the faith in his fathers life time, yet afterward he embraced it again. When Otho had so agreed with the Danes, he turned against their neighbors the Wandals. At that time Wagrii, Winuli, Obotriti and Polabi were dwelling along the Coast of the German sea, all under one name and language, called Wandali. His father had subdued them; but when they rebelled, Otho forced them unto obedience, to pay tribute, and to accept the Christian religion; then inumerable people were baptized, and Churches were built thorough Wandalia; but they abode not constant until the days of Otho the III. and he made Magdeburgh or Virginopolis the first Bishop-seat of the Wandals. Likewise Otho the I. sent Aldebert to preach the faith unto the Pruteni, and other barbarous people Northwards; where the holy man was Crowned with Martyrdom, saith Theod. à Niem. About the year 965 the Polonians received the Christian faith; their King Miecislaus was baptized, and at his command the idols were broken down; and he crected two Arch-Bishoprics, and nine Bishoprics. Io. Pappus in histor. convers. gent. About the year 966. Pilgrin Bishop of Patavium, and Wolfgang Bishop of Ratisbona, went into Hungary to establish religion under King Diezo, the father of Stephen, of whom it follows to speak in the next Century. About the year 988. Vladomir Duke of Russia married Anna sister of the Eastern Emperor Basilius, and was baptized at Constantinople; and returning home he established the Christian religion, according to the discipline and rites of the Greeks, thorough his Dominions. Io. Pappus ibid. Fascic. temp. hereupon hath this observation; So, so while one Nation falleth, another riseth, that no Nation may glory before the Father of lights.
CHAP. IV. Of BRITAIN.
1. ABout the year 901. Edward the elder, King of England, expelled the Danes out of Essex, Mercia and Northumberland. At that time the authority of investing Bishops, and other Ecclesiastical Benefices, as also of prescribing Laws unto Church men as well as to the Laity, was in the power of the King, and not of the Pope; as is evident both by the Laws of Alfred King of England, and Guthurn the Danish King of Northumberland; and by the election of seven Bishops, and the division of five Diocies into ten, in one Synod by authority of this Edward; as is at length in Sir Hen. Spelman Council. but the Pope would be meddling in such matters by way of confirmation. Nevertheless the Pope's authority did not derogate from Kings or Princes, their power of ruling all matters both Ecclesiastical and Civil within their own Dominions. The like is seen in the Laws of his son Ethelstan; as is written loc. cit. and by M. Fox in Act. & monime thus;
2. In the year 913. Constantine the III. King of Scots, gave unto Malcolm the son of Donald the V. the Lands of Cumberland and Westmorland, as unto the appearing successor of the Crown; hereby making a preparative, that these Lands were given by the King, unto him which should be next King; as afterwards the successor of the Empire, was installed King of the Romans, prejudging the liberty of suffrages. Here by the way it is to be marked, that from the first King Fergusius, until Kenneth the III. the King of Scots was, by election, from among only them of the Blood Royal. In the days of King Constantine, Ethelstan King of England made invasion upon these lands, and did so great harm unto the Scots, that the King renounced the Crown, and would live a Monkish life at Saint Andrew's amongst the Culdees. Edmund King of England, being pestered by the Danes, made a League with Malcolm An. 945. and restored the above-named Lands; upon condition, that the Heir of the Crown should acknowledge the King of England, to be Supreme Lord of Cumberland and Westmorland; even as afterwards the King of England did unto the French King for Normandy, &c. This designation of a successor was occasion of great troubles; for Kenneth the III. made Malcolm, the son of King Duffus, Governor of those Lands; and afterwards he would have preferred his own son unto the Crown; but the designation of the other Malcolm, and his good fame, did cross his desire: wherefore the King caused him to be poisoned, nor could the Author of the deed be known, all men had so good an opinion of the King. Then Kenneth propounded unto his Nobility, a new designation of his Successor; and also propounded the example of other Nations, where the eldest son of the King, or the nearest in blood, doth succeed; and if the heir be not of ripe age, the worthiest of the Nobility governs the Realm, under the name of Tutours, and not Kings; and by this custom, said he, seditions, bloody wars, and murders are prevented, which have been frequent in this Country through the ambition of the Nobility. There first he asks the opinion of two, which were of highest estimation, and who might seem most to oppose this novation. They, partly for fear, and partly to decline ambition, did allow the King's purpose; and so it passed current, that the King's son was declared Governor of Cumberland. Now as Kenneth goeth about in this way to establish his posterity, he troubleth his conscience; and partly with inward gripings for the aforesaid murder, and partly with dreams, he was so vexed, that in a morning he goeth unto the Bishops and Monks, and confessed his sin. Since King Gregory, about the year 855. made some Laws for immunity of the Clergy, the Priests had straied from the learning and devotion of the ancients: So they brought comfort unto the King, not from the mercies of God through Christ; but i • • oin him (for their own advantage) to visit holy places, and graves of Saints, to kiss relics, to redeem his sin by hearing of Masses and alms-deeds; and to account more of Monks and Priests then he had done before. Buchan. hist. li. 6. But Bishop Spotsewood in his History lib. 2. saith, They were not yet become so grossly ignorant, as to believe that by such external works the justice of God is satisfied; although some idle toys, such as the visiting the graves of the Saints, kissing of relics, hearing of Masses, and others of that kind which avarice and superstition had invented, were then crept into the Church; yet people were still taught, that Christ is the only propitiation for sin, and by his blood the guilt thereof is only washed away. Herein his judgment is charitable; but how true it is, I see not his warrant. The King resolves to obey the direction, and as he was going to visit the grave of Palladius, he lodged with Fenestella Lady of Fettercairne, and was treacherously murdered by her, in the year 994. Then Constantine, son of King Culen, at all occasions begun to regret the iniquity of the former novation, that thereby the Country would be indamaged, and all they of the Royal Blood defrauded: For, said he, what is more foolish then to permit unto Fortune the chief matter of the State? What if the King's children, through infirmity of body or mind, be unapt for government? What if babes had been Kings when the Romans, Peichts and Danes did oppress the land? What is more against reason, then to establish that by Law, which God, in his word, hath threatened as a curse? Neither is the pretended danger of sedition and murder prevented thereby, since there is no less fear of Tutors then of Competitours, because those also must be the nearest in blood : Wherefore the present occasion is not to be omitted, but presently to abolish that Law, if it deserve the name of a Law, which was enacted by tyranny and fear; and the former customs, whereby the Kingdom hath flourished from small beginnings, is in time to be restored; lest it cannot be remedied, when a preparative is once past. A Parliament was held at Scone within 12. days after the death of Kenneth, and Constantine was proclaimed King. The Governor of Cumbria, being as yet but young, had little assistance; but his base brother Kenneth levied an Army for himself, and Camped at the water Almound, near unto the King; and perceiving his number to be lesser then the Kings, he sought the advantage of Sun and wind; the King relied upon his number, and both Captains were slain. Then Grim, the son or brother-son of King Duffus, was proclaimed King by that party. The fore-named Malcolm raised an army against him; by mediation of Bishop Forthad they agree that Grim shall remain King of the Land by the North-wall of Severus; and Malcolm, during his life time, shall possess the South-part, and succeed to the Crown. Nevertheless King Grim considering that his seed would certainly be debarred of the Crown, began to oppress both parts; so that the North-part sought aid from Malcolm, and Grim was forsaken by his Army, and slain in the year 1016. This tumult for succession is not yet ended, as followeth.
3. There is extant a Book, called Altercatio Ecclesiae & Synagogae, without the name of the Author; by authority of Chronic. Hirsang. it is given to Gisilbert an English Monk, who is said to have lived in the beginning of this Century. It saith in Ca. 4. The Holy Spirit first makes the will good, and then worketh by it; truly whatsoever good can be done, whether to think, or to will, or to perfect, is to be ascribed unto God, and not to man's free-will; therefore if God worketh these three things in us, to wit, to think, to will, and to perfect; surely He worketh the first without us, the second with us, and the third by us; seeing by giving the good will he preveneth us; by changing the evil will with consent, he joineth us to himself; and by furnishing unto our consent ability and facility, the inward worker is made manifest externally by our outward work. Ca. 8. The righteousness of God is manifested; here righteousness is meant, not wherewith he is just, but wherewith he clotheth man, when he justifieth the ungodly freely: Unto this righteousness the Law and the Prophets give witness; the Law, because by commanding, threatening and justifying no man, it showeth clearly that man is justified, by the quickening Spirit, thorough the gift of God; the Prophets, because what they fore-told, Christ hath fulfilled at his coming.....We cry unto the most secret ears of God by desires, more then by words; for unto him who knows all things, our wishes are voices; if thou desirest good, thou hast cried; Moses was silent in voice, and cried by faith, as the woman touching the hem of Christ; but others do cry in fear, and fail in faith. Catal. test. verit. lib. 11.
4. Fredward a Knight, about the year 940. writ a book concerning the Presence of Christ's body in the Sacrament, following the doctrine of John Scot, and of Augustine. Paschasius an Abbot writ against him. Ibid. About the year 950. it was reported as a strange thing, that Odo a Dane, then Bishop of Canterbury, turned the bread on the Altar, into the flesh of Christ, and from flesh into bread again. He confirmed the strange doctrine, with strange arguments; to wit, by lying miracles. Ibid.
5. At that time was great contention in England, between the Monks and the Clergy, whereas before all Cloisterers and Priests were called Clergy or Clerks; but then they which did profess a single and more strict life, were called Monks and Regulars, and others were called Seculars. This was so hot, that where a Monkish Bishop had place, Secular Priests were thrust out; and likewise the Secular Bishops did with the Regulars. During this difference, Dunstan Arch-Bishop of Canterbury, obtained from the Pope a Palle, and a Bull to cast all the Priests, who had wives, out of some Monasteries, which by consent of some other Bishops, they had lately taken from the Monks. Many did dispute and Preach against him. Antonin. hist. tit. 19. par. 3. cap. 6. remembereth a Scot which did especially resist Dunstan; and Alfred Prince of Mercia, took part with the Priests. Pol. Virgilius in histor. Angl. writes, that in a Synod it was debated and concluded, that Priests should be restored; and immediately a voice was heard from the wall, whereon was the Image of Christ, saying; They think amiss, who favor the Priests. That was received as a Divine Oracle, and the Priests were secluded from their Benefices and Monasteries. They say, None heard the words but the King; and the Bishop, and the Priests and their adherents became dumb and spoke no more. But Sir Hen. Spelman in Council. pag. 491. shows that no mention is of this miracle in Florent. Wigorn. who about that time writ the life of King Edgar; and saith, The Synod was dissolved because of a variance in the election of a new King; and Howden writing next after Florent. hath nothing of it. All do agree that in this Synod the one part did maintain their liberty by testimonies of Scripture, ancient Canons, practice of the Church in all ages. On the other side Dunstan advanceth the late Canons, and the Papal Bull; and when he saw that his Gorgon had no force, and the Synod would determine of the Priests, Ranulph hist. lib. 2. cap. 11. saith, that he raised the Devil to speak out of the Image these former words. The adverse party protests to the contrary, and would not consent; because they knew that God would not work miracles, for confirming errors contrary to his own word. Catal. test. ver. lib. 11. Because at that time all did not agree, the King sent into Scotland, craving some learned men to be sent unto a Synod, that was called for that cause. Io. Bale Cent. 14. saith, Fathard, or as some call him, Etheldrad (possibly they were two) singular for learning, eloquence and authority, went; and in Synodo Calnensi did confirm the marriage of Priests by Scriptures, and strong arguments, to be lawful; that the Monks, being blinded with the light shining so brightly, had nothing to say against him. Dunstan said he was old, and could not attend such disputes; and although ye seem to prevail, it will not be for long space, nor shall ye have your will; and so by his art he caused the beams or joists of the house to fall; some were killed, many were wounded; only Dunstan was safe with his chair, that was fixed on a Pillar. So the controversy was ended with Divelish cruelty. Catal. test. ver.
6. In the end of this Century Elfrick, Abbot of Malmesbury, became Arch-Bishop of Canterbury; by him a Sermon was appointed to be read publicly on Easter-day, before they received the Communion. It was Printed at London, An. 1623; and afterwards at Aberdeen, together with Bertram's treatise: In it is written thus, Men have often searched, and yet do search [So this was questioned before Berengarius] how bread that is gathered of corn can be turned into Christ's body; and wine that is pressed out of many grapes, is turned, through one blessing, into the Lord's blood? The answer is made thus; Some things be spoken by signification, and some by things certain; a true and certain thing it is, that Christ was born of a Maid; he is said to be bread by signification, and a Lamb, and a Lion; he is called bread, because he is our life; he is said to be a Lamb, for his innocence; but yet Christ is not so by true nature, neither bread, nor a Lamb. Why then is the holy Housel [or Sacrament] called Christ's body or his blood, if it be not truly what it is called? without they be seen bread and wine both in figure and taste; and they be truly, after their hallowing, Christ's body and blood, through ghostly mystery....Much is between the body of Christ wherein he suffered, and the body which is hallowed to Housel; truly the body wherein Christ suffered, was born of the flesh of Mary with blood and bone, with skin and sinews, in human limbs, with a reasonable soul, living; but this ghostly body, which we call the Housel, is gathered of many corns, without blood or bone, without lim, without soul; and therefore nothing is to be understood there bodily, but all ghostly. [Mark this distinction between the two bodies, or the sign and the thing signified.] Whatsoever in that Housel gives substance of life, that is of the ghostly might; therefore is that Housel called a mystery, because one thing is seen in it, and another thing is understood; that which is seen there hath bodily shape; and that which we do understand, hath ghostly might: Certainly Christ's body which suffered death, and rose again from the dead, is eternal and impassible; that Housel is temporal, not eternal, it is corruptible, and dealed into several parts, chewed between the teeth, and sent down into the belly; howsoever after ghostly might, it is all in every part; many receive that holy body, and yet it is so all in every part after a ghostly mystery; though some chew less, yet there is no more might in the greater part then in the lesser, because it is whole in all after the invisible might. This mystery is a pledge and a figure, Christ's body is the truth itself; we keep this pledge mystically, until we come to the truth itself, and then is this pledge ended: Truly it is (as we have said) Christ's body and blood, not bodily, but ghostly; and ye ought not to search how it is done, but to hold in your belief that it is so done. So there. It is true in that homily are some suspicious words, as it speaks that the Mass is profitable unto the quick and dead, and a report of two miracles; but are judged to be an addition, because they stand in that place unfitly; and th • matter without them, both before and after, doth agree most orderly; and these purposes are different from the scope of the Author. The same Author hath two other Treatises, one directed to Wulfsin Bishop of Shirburn, and another to Wulfstan Bishop of York; in both which he hath the same doctrine of the Sacrament, saying; That lively bread is not bodily so, nor the self-same body wherein he suffered; neither is that holy wine the Savior's blood, which was for us in bodily things, but in ghostly understanding; both be truly, the bread his body, and the wine his blood; as was the heavenly bread, which we call Manna.
CHAP. V. Of COUNCELS.
1. IN this Century were no Synods assembled for doctrine or discipline (as in other times) all Nations were so pestered with wars, as is touched now; only for some personal causes, were some Synods; among them all, one is remarkable at Reims, in the year 991. where Arnulph Bishop of the place was deposed, for some trespass against the King and Gerebert. (Afterwards Pope Sylvester the II. was placed in that See. And here by the way we may see, what power Kings had then in deposing and investing Bishops.) Some of the Bishops would have had Arnulph's cause referred unto Pope John; and others did allege a Canon of the Synod at Carthage of 227 Bishops, and Augustine was one of them; Causes should be determined where they are begun, that there is no need of Appeals unto Bishops beyond Sea; that is, as they understand it, unto the See of Rome. Then stood up Arnulph Bishop of Orleans, and made a long Oration, whereof a part is; Let it be far from this holy assembly to defend or accuse any man against Divine or Human Laws....We deserve to be drawn before the Thrones of Kings, if we seem to contradict Divine Laws in anything....Most reverend Fathers, we do reverence the Church of Rome for the memory of Saint Peter, nor endeavor we to resist the Decrees of the Roman High-Priests; yet following the authority of the Council of Nice, which the Church of Rome hath also reverenced continually. But there are two things that we must always look unto; that is, whether the silence, or new constitutions of the Roman Pope, seem to prejudge the received Laws and Decrees of former Councils? If his silence shall prejudge, then all Laws shall be silent, when he is silent; and if new Constitutions do prejudge, to what end do all Laws serve, which are made when all things are governed at the pleasure of one? Ye see, that these two things being once admitted, the estate of the Churches of God is in danger; and when we seek Laws by Laws, we have no Laws. But ô lamentable Rome, who broughtest forth so many lights of Fathers, unto our Grand-fathers; and pourest forth, in our time, most monstrous darkness, and infamous to the following ages! Of old we hear of worthy Leo's and great Gregory's; what shall I speak of Gelasius and Innocentius? There is a long role of them which have filled the World with their doctrine. The Universal Church might have been committed [and was not committed unto them] who for their good life and doctrine excelled all the World; howbeit in their happiness this thy privilege [or intended usurpation] was opposed by the Bishops of Afric, fearing as we think these miseries, rather then the stamp of thy Dominion. For what have we not seen in these our days? We have John (surnamed Octavian) walking in the puddle of uncleanness, conspiring against Otho the Emperor, whom he had Crowned Augustus.—Malefacius an horrible monster succeeds, going beyond all the World in wickedness, and defiled with the blood of former Popes; and he also was condemned in the great Synod, and chased away. Shall it be Decreed, that unto such Monsters void of all knowledge of Divine things, [Where was then the head of Omni-science, in his breast?] innumerable Priests should be subject, who are famous throughout the World for knowledge and godly conversation? What is this, Reverend Fathers, and in whose default shall it be thought to be? it is our, it is our fault, our ungodliness, which seek our own things, and not the things that concern Jesus Christ; for if in any man who is elected unto a Bishopric, gravity of manners be required, and good conversation, and knowledge of divine and human things; what is not to be required of him who seeks to be the Master of all Bishops? What think ye, Reverend Fathers, of him who sits in a high Throne, and glorieth in his gold and purple clothes? [He is more like to Nero, than to Peter or Paul; nay, that is not enough] to wit, if he be destitute of charity, and puffed up with [a conceit of] knowledge, he is Antichrist sitting in the Temple of God, and showing himself as if he were God. But if he be destitute of knowledge, nor hath charity, he is an Idol in the Church of God; from whom to seek responses, is to advise with an Idol. [Let any Jesuit answer unto this dilemma; for both the parts are sharply pointed, and they cannot truly find a third.] Whither then shall we go? the Gospel shows us, that a certain man sought fruit thrice on a Fig-tree, and because he found none, he would cut it down; but after intercession he delayed : Let us therefore await our Primats; and in the mean time, let us search where we may find the green Pastures of God's Word. [Here is a right way of seeking resolution.] Some witnesses present in this sacred assembly show, that there may be found some worthy Priests of God in Germany and Belgium, who are our neighbors. Wherefore if the anger of Princes do not hinder, the judgment of Bishops might be sought thence, rather then from that City, whien weigheth judgment by the purse. [Then he alledgeth and refuteth the Canons, that were wont to be cited on the contrary; and reports the like practices of the Church of France: And then he saith] If passage to Rome were stopped with Armies of besieging Barbarians; or if Rome were serving a barbarous Prince at his pleasure, or were advanced into some Kingdom, shall there be no Councils in the mean time? or shall the Bishops of the World to the damage of their own Countries await for Councils, and Councils of ordering their affairs from their enemies? And truly the Canon of Nice, which by the testimony of the Romish Church, goeth beyond all Councils, and all Decrees, commandeth that Councils be held twice every year, and prescribes nothing therein concerning the authority of the Bishop of Rome. But to speak more plainly, and to confess openly, after the fall of the Empire, this City hath lost the Church of Alexandria and Antiochia, and omitting mention of Asia and Afric, now Europe goeth away; for the Church of Constantinople hath withdrawn herself; the inward parts of Spain know not her judgments; therefore there is a departing, as the Apostle speaks, not only of the Nations, but of the Churches also; that Antichrist seemeth to be before the doors, whose Ministers have occupied all France, and do oppress us with all their might: And as the same Apostle saith, now the mystery of iniquity is a working, only who with-holds shall with-hold, until he be taken away, that the son of perdition may be revealed, the man of sin....Which now is manifest, that the power of Rome being shaken, religion being banished, the name of God is contemned with frequent perjuries, and the worship of Divine religion is despised, even by the High-Priests; yea Rome itself, being almost alone, departeth from herself; for she provides neither for herself, nor for others. In the end he exhorts the Bishops, there present, to go forward in the deposition of the other Arnulph, according to the Ecclesiastical Canons; as they did, and he himself did consent unto the sentence of his deposition. Ph. Mornae. in Myster. iniq. & Magdebur. Histor. cent. 10. ex Actis Synodi, in an ancient manuscript. When Pope John heard that his See was contemned, by the Synod at Reims, he threateneth his curse against King Hugh, and his son Robert. The King returned answer, that he had done nothing in contempt, but was willing to justify all what he or his Bishops had done, if it pleased the Pope to meet him at Gratianopolis on the Frontiers of Italy and France; or if rather he would come into France, he promised to receive him with the highest honor. The Pope sent his Legates into France; and in the mean time Gerebert sent an Epistle unto Seguin, Arch-Bishop of Senon (who was said to favor the deposed Arnulph) the tenor whereof is; It became your worthiness to eschew the craftiness of deceitful men; and to hear the voice of the Lord, saying; Here is Christ, or he is there; follow not, One is said to be in Rome, who justifieth those things which ye condemn, and condemneth those things which ye think just.....God saith, If thy brother offend against thee, go and rebuke him...how then say some, that in the deposition of Arnulph, we should have awaited the deposition of the Romish Bishop? Can they say that the judgment of the Romish Bishop, is greater then the judgment of God? But the first Bishop of Rome, or the Prince of the Apostles saith, We must obey God rather then man. Also Paul, the Teacher of the Nations, crieth; If any man preach unto you otherwise then what ye have received, although he were an Angel from Heaven, let him be accursed. Because Pope Marcellin offered incense unto Idols, should therefore all Bishops offer incense? I say boldly, that if the Bishop of Rome himself sin against a brother, and being often admonished, will not hear the Church; even the Roman Bishop, according to the command of Christ, should be esteemed as a Publican and Heathen; for the higher up, hath the lower fall. And if he think us unworthy of him, because none of us assenteth unto him, when he judgeth contrary to the Gospel, he cannot therefore separate us from the communion of Christ; seeing even a Presbyter, unless he confess or be convict, should not be removed from his Office: And the rather because the Apostle saith, Who can separate us from the love of Christ? and, I am persuaded that neither death nor life....The privileges of Saint Peter, saith Leo the Great, is not, where judgment is not exercised according to righteousness. Wherefore occasion should not be given unto these our enviers, that the Priesthood, which is one everywhere, as the Catholic Church is one, should be subject unto one man; that if he be corrupt with money, favor, fear or ignorance, none can be a Priest, except whom these virtues recommend unto him. Let the Law of the Catholic Church be common....Farewell, and suspend not yourselves from the sacred mysteries. Pope John had intelligence of this Letter, and summoned the Bishops of France unto a Synod, first at Rome, then at Aken. The Bishops answered, They were not obliged to go out of their own Country. At last he named Munson, on the borders of France. Where only Gerebert appeared, and boldly maintained the cause of the French Church; so that the Legate Leo could do nothing, without new instructions from the Pope; save only that he appointed another Synod at Reims; and in the mean time he suspends Gerebert. The Bishop said unto the Legate, It is not in the power of any Bishop or Patriarch, to remove any of the faithful from the Communion, unless he confess or be convict; and none of these could be laid unto his charge, and no other Bishop of France was there. Afterwards Gerebert, fearing the inconstancy of the new King, went into Germany, and not long after he was advanced unto the See of Ravenna. As he did fear, it came to pass, and Arnulph was restored. Nevertheless Gerebert cannot contain himself, but he writes the Apology of the French Church; as his Epistle unto Wilderodon, Bishop of Argentine, testifieth. Ph. Mornae. in Myster.
2. Out of these four Centuries it is clear; First, That many both of the Civil and of the Ecclesiastical Estates, did oppose the ambition and usurpations of the Bishops of Rome. 2. That the Canons that were enacted at the Synod of Trent, were not known in former ages; although Papists dare say, that they have authorized nothing but what was held by the ancient Church. 3. Although the Ancients gave way to unnecessary rites, and fond superstitions; yet in matter of doctrine and faith, they held the same which the Reformed Churches do teach now; and they begun to see that the Bishop of Rome is the Antichrist. 4. We see the truth of what Pol. Virgil. writes de invent. rer. lib. 5. cap. 1, Many rites were borrowed from the Jews, and ancient Romans, and other Heathens; which (saith he, lib. 6. cap. 8.) we know not whether it was well done, since experience teacheth, that whatsoever reason might be for bringing them into the Church; yet the manners of Christians now, require to abolish them.
3. Because after this time ordinary Synods were not held, I shall omit this Chapter till we come unto the XV. Century : And when, upon particular causes, either Emperor or Pope, or others, did call a Synod, I shall speak of them in those places.
THE FOURTH AGE Of the CHURCH, OR The History of the Church Lurking, and of Anti-Christ Reigning, containing the space of 300. years, from the Year of our Lord 1000. until the year 1300.
CENTURY XI.
CHAP. I. Of EMPEROURS.
O F this Age it is to be premitted generally, that (as Car. Baron. ad An. 1001. §. 1 & 4. saith) at that time the revelation of Antichrist was proclaimed in France, preached in Paris, published thorough the world, and believed by many. He confirmed this by the testimony of Abbo Floriacen, who in Apologet. ad Hugo & Robert. saith, When I was a young man I heard a Sermon, in a Church at Paris, concerning the end of the world, that so soon as the thousand years are expired, Antichrist shall come; and not long after the general judgment shall follow. Wherefore Vsser de statu & success. Eccles. cap. 3. advertiseth his Reader, that now he shall see the Popes exalted by pretext of religion, and government of the Church; now they will wring all Civil government from Emperors and Princes, and they will sit as Monarchs; now they give Laws concerning Civil things; they do raise seditions, and depose Princes; now they lead Armies, and impose Taxes; now they have no care of religion, unless some witness of the Truth dare open his mouth against the waxing errors; or unless some ceremonies serve for advancing the Papal grandeur, or seem expedient to draw money unto their See; as will be manifest especially after the year 1070.
2. HENRY the II. Duke of Bavier, and Nephew of Otho the I. was chosen Emperor by the Princes Electors, according to their new authority, An. 1002. This was the first time that Bishops had a voice in the election of the Emperor; and hence it came that they sit in the Imperial Diet; and in some other Nations Bishops are Parliamentary Lord's. Henry was so distracted with wars against Robert King of France; and then against Bodislaus King of Bohemia, for the space of 10. years, that he could not go to Rome. After his Coronation there, he conquered Calabria and Pulia unto the Empire, from the Calisti; that is, the Deputies of the Greek Empire. Shortly thereafter the Normans entered into Pulia, and were partners with the Greeks against the Germans, and thereafter became Lord's of both Sicilies. Henry gave his sister in marriage unto Stephen King of Hungary, on condition that he would be a Christian. He held a Synod at Frankford; of which Dithmar. lib. 6. and after him Ph. Mornay in Myster. say, A general Synod is assembled at Frankford, and visited by all the Bishops on this side of the Alps; Willegisus was Moderator, and no word of the Pope. In the year 1024. Henry fell sick, and entreated the Electors, that they would choose Conrade Duke of Suevia or Franconia to be his Successor. The two brothers Basilius and Constantine, had now reigned 50. years together; but Basilius was the worthier, and had the greatest sway, and died three years before Constantine, who then did reign viciously; and before his death, he ordained his son-in-law Romanus Argyropolus to be his Successor.
3. CONRADE the II. was pronepnoy of Conrade the I. He was called Emperor, and was not chosen for two years thereafter, because of discord among the Electors, and then were sundry Competitours; as Conon Uncle of the late Henry. And many did claim liberty upon occasion of the interreign. He calmed all these troubles by his prudence, and without blood-shed. He went into Italy with a great Army, and subdued Milan; and at Rome was Crowned by Pope John the XXI. with great applause of the people. When he returned into Germany, he was necessitated to go back into Italy, because several Cities did revolt; he inflicted severe punishments on the offenders; and arriving at Rome, he relieved Pope Benedict, as followeth. Then he did visit all the Lands of Italy, belonging unto the Empire or Church, without resistance, and returned with Triumph into Germany; where he thought to live in Peace, but within few days he died, An. 1040. Romanus proved a most valiant Prince at first, but following the ways of covetousness he was hated; in the sixth year of his Reign his wife Zoë procured his death, that she might marry Michael Calaphatus; he ruled the Empire 7. years, and defended it valiantly against the Sarazens in Asia, in Syria, and on the frontiers of Phoenicia. After him Zoë married a fourth husband, Constantine Monomachus; he was a vicious man, and the Sarazens prevailed in Asia the less. After him, and the death of Zoë, her sister Theodora reigned two years so happily, that great lamentation was for her death. After her, within three years were three Emperors; to wit, Theodora had named an old man Michael Stratiotes; Isaac Comnenus rebelled against him, and the people receive him; but he was taken away by death, and when he was sick he named Constantine Duca.
4. HENRY the III. (called The Black) was chosen Successor to his father, not without difficulty; for the Pope and some Electors did allege, it is dangerous if the son did succeed unto his father, but they yield for his valor. He purchased great honor in subduing the King of Bohemia, the Duke of Lorain; and in restoring Peter King of Hungary, against an usurper Andrew. In his time were many Popes of no authority, and their lands were taken by others, without resistance. Henry had wars with Henry King of France, to him the Emperor presented to decide the controversy hand to hand, that no more innocent blood might be spilled; at a parley they do agree. In the end of his Reign God sent on the earth, for the sins of men, famine, sword and pestilence. The Emperor through heaviness contracts sickness, and caused the Electors to swear unto his son (not yet baptized) as King of the Romans; and he died An. 1057. In Greece Constantine was so hated for covetousness, that the Subjects would not make resistance against the Infidels, conquering many Towns in Asia, he died in his 7. year. His sons were young, and the Empress Eudocia took upon her the government. Because the Infidels prevailed, the Princes caused her to take Romanus Diogenes for her husband; he proclaimed himself Emperor, and went against the Sarazens, and after divers chances was taken, An. 1072. Axan the Sultan laid him at the foot of his Throne, and stepped up and down upon his body; and thereafter sent him home with promises of mutual alliance between their children. The Greeks judge him unworthy of the Empire, and Crowned Michael son of Duca. He picked out the eyes of Diogenes, and made him a Monk. The Turks still do prevail in the Eastern parts of the Empire; therefore Michael was deposed in the 7. year, and Nicephorus (an old man) was chosen. Alexius Comnenus, Michael's brother, thrust him forth, and reigned 27. years.
5. HENRY the IV. was chosen successor to his father; because he was so young, and there was peace in the Empire, the government was committed unto his mother Agnes by consent. But the Princes began to be weary of a woman's government, and would have him to take the power into his own hand, while he was but young, and then all was done as the Princes would; but when he came to riper years, he ranversed many of their deeds. Vita Henr. in fascic. rer. On the other side they were offended, and began rebellious attempts, so that he was forced to take up Arms, and especially against the Saxons. He was neither unlearned nor peevish; yet had so bad luck, that whosoever took up Arms against him, was thought to do religiously, Guil. Malmsb. de gest. Angl. lib. 3. He was given to venery; but otherwise was wife, religious, eloquent, liberal to the poor, and would not willingly be subject unto any power. He had continual jars and wars with the Popes, through the wicked pride of Hildebrand. By the way Princes may learn how to deal with the Popes; he that stands in awe of their curse, shall be a slave to their Miter; but if you despise them, ye may at last have them as ye list: for the Papal curse may be compared to Domitian's thunder; the crack seemed terrible, but the cause and effects of it are but a toy. Hildebrand setting his heart to exalt himself above all power, began first to prosecute the Acts of his Predecessour, concerning the collation of Benefices, or (as they spoke) simony, and he required the Emperor to cast out all such Bishops. The Emperor thinking the Pope's words to be the commandments of God, did obey without delay; and without any other order denieth the Bishops their Revenues, and thought he was doing God good service, so long as he understood not the craft of Hildebrand. Whom he cast off, Hildebrand did promote, and having divided them from the Emperor, he tied them to himself by oaths and other favors, Benno Cardin. At that time the Normans having conquered Pulia, Calabria and Magna Greece, were in fear of the Emperor; and Mathildis, the richest Duchess of Italy, was easily enticed. Hildebrand drew them two on his side, and the Saxons (who were not well pleased that the Empire was gone from their house) and many others. He being so strengthened, chargeth the Emperor to appear, upon the second day of the second week in Lent, An. 1076. in his Council at Lateran, for his simony; with certification, if he appeared not that day, he would excommunicate him. In the mean time the young Emperor, being troubled with wars against the Sarazens, thought it not so necessary to attend the Synod. Without anymore accusation, citation or conviction, the Pope excommunicated the Emperor, and his Counselor Herman Bishop of Bambergh, and some others (unheard) for simony; that is, because the Emperor had given, and they had accepted Benefices without the advice of the Pope. It is said by Card. Benno, that none of the Cardinals would subscribe the Sentence. The Emperor was not a little offended at this new or unknown presumption of the Prelate, and convened a Council at Worms; where all the Bishops of Germany (except the Saxons) and many out of France and Italy were assembled. There the Pope was accused of ambition, perjury, wresting the Scriptures to serve his turn, usurping the Offices of King and Priest, as Decius and other Heathens had done in old time; and of many infamous things done through avarice and pride. They conclude, Hildebrand is worthy of deposition; and the Bishops of Italy, in a Synod at Ticino, subscribe the same sentence. Catalo. test. verit. lib. 13. Alb. Crantzius in Saxon. lib. 5. cap. 5. saith, The Sheep do judge, despise, and forsake the Shepherd. Whether formality could be had at that time, or what equity was on either side, the Reader may judge; but clear it is, the Pope was opposed and condemned by the two Synods. Crantzius saith, they writ a Letter unto him, which they conclude thus; Because thy installing was with so many enormities, and the Church of God is in danger of so grievous a storm, by the abuse of thy novations; and we find that thy life is blotted with so manifold infamies, and so grievous a scandal is approaching, as we never promised obedience unto thee, so from hence we renounce any obedience; and because thou doest not account any of us a Bishop (as thou hast publicly proclaimed) none of us will account thee Apostolical anymore. The power that was granted unto Henry the III. of creating High-Priests, made them so bold, saith Crantz. Roland a Priest of Parma, was sent to Rome with this Letter; and to summon Hildebrand, in the name of this Council, to yield up his Seat, and to summon the Cardinals to repair unto the Emperor for a new election. Pope Gregory assembled the Cardinals in the Lateran: First, He killed the Messenger in the Church. 2. He condemned the Sentence of the Council. 3. he deposed Sigefrid Bishop of Mainz, with all others who had been in that Council. 4. He deprived the Emperor of his Title, and released all his Subjects from their Oath of obedience. On the other side, the Emperor sent through all Nations, far and near, his Letters, declaring how presumptuously and unjustly the Pope had dealt with him. The Princes of Germany, some being persuaded by the Saxons, some fearing that thunder, and some rejoicing in a new occasion of usurpation, do assemble at Oppenheim, October the 1. and they conclude to fall from Henry, unless he will submit unto the Pope, and confess his errors; and they prescribe the manner, as followeth. Such was the peevishness and inconstancy of the Germans. The young Emperor seeing that his Princes were ready to forsake him, promised upon Oath, that if the Pope will come into Germany, he would ask forgiveness; and they engage themselves to accompany him thereafter to his Coronation at Rome. When the Pope was come to France, intending for Ausburgh (as it was appointed) to meet the Emperor, Venericus Bishop of Verceles, made him believe that the Emperor was coming with an Army against him, and advised him to retire for his safety unto Camisio, a City of the Dutchess Mathildis. Henry hearing of this vain fear, and that his Nobles had forsaken him, followed the Pope; he laid aside all his royalty, and came with his Empress, in the midst of winter, unto Canusio; he was stayed at the Gates, and standing with bare feet, the space of three days, did humbly call for audience. On the third day answer was brought, His Holiness was not at leisure. The Emperor continued entreating that he might be heard. Fourteen Cardinals, and the Arch-Deacon, and the Primicerius, with many other Clerks of Lateran (unto the judgment of whose seat now all the World is obedient, saith Pet. Mexia) considering this intolerable arrogancy, went away and refused to communicate with the Pope; and the above-named Venericus thereafter writ a book, De discordia regni & sacerdotii, against the Pope. At last by entreaty of the Dutchess, and of Azo Marquess of Ateste, and of the Abbot of Clumak, the Servant of Servant of Servants was pleased on the fourth day to accept the Emperor on these conditions: First, On the Pope's part he shall freely exerce all Pastoral charge thorough all the parts of the Empire. 2. On the other side, Henry shall do penance as the Pope shall in join him. 3. He shall appear at any time that the Pope shall appoint. 4. He shall be content that the Pope be judge of his cause. 5. He shall answer to all accusations to be laid against him in the Council, and shall never seek any revenge. 6. Whether he be cleared or not cleared in the Council, he shall stand to the Pope's pleasure, either to have the Kingdom restored, or not restored. 7. Before the trial of his cause, he shall not use his Royal Ornaments, Scepter or Crown, nor usurp authority to govern, nor crave any Oath of obedience from the Subjects. The Emperor accepteth all these, and upon oath promised obedience, and was loosed from excommunication only; and so was let go in peace, (as saith the Author Apolog. de unitat Eccles. such as Judas feigned.) He took his journey to Papia, intending (as some write) to Rome, where he was ordered to do penance. The Pope triumphed not a little that he had so vexed the Emperor, and sent Legates to compound with, and absolve such as were excommunicated for cleaving unto the Emperor. But all the Bishops, Princes, and people of Italy were in an uproar, and deriding the Legates, said; They account not of Hildebrand's excommunication, whom all the Bishops of Italy (long time before that) had excommunicated for simony, blood, adultery, &c. and that the King had done otherwise then became him, and had utterly stained his glory, by submitting his Majesty unto an Heretic. And after more ripening of the sedition, they were of one mind to cast off the father, and to choose his son (though very young) to be their King; and to elect another Pope by whom he should be Crowned. Lomb. Schafnaburgen. writes so (though a follower of this Pope) not of them who had followed Henry, but were ready to forsake him; and so doth Naucler, who addeth, that they would have the Acts of the Apostate Pope annulled. The Emperor writ unto them, that he had done so of necessity, and for conserving public peace. Nevertheless the Cities shut their gates against him. Hildebrand mistrusting what might befall, if God would give unto the Emperor a more quiet Kingdom, consulted to displace him, and to derive the Empire unto Rodulph a Duke of Saxony (who had married the Emperor's sister, and to whom the Emperor had given the Dukedoms of Suevia and Burgundy, Catal. test. ver.) upon these conditions, that he should not meddle with Church assemblies; that he would quit all presentations of Bishoprics; and not declare his sons to be his Successors, as if it were by inheritance. Platin. For to effect this, Letters were sent thorough Germany, to persuade men that Henry was justly excommunicated; and that they would consent unto the Pope in choosing Rodulph to be Emperor. After these Letters, he sent unto Rodulph a Crown, with this inscription, Petra dedit Petro, Petrus Diadema Rodulpho. The Reader may consider the truth of both parts of that verse, since Peter did neither receive a Diadem from Christ, nor can we read, that he gave a Crown unto any man; and although Hildebrand took upon him to give it, it followeth not that Peter gave it; unless we may reason in this manner, Hildebrand would not submit unto every Ordinance of God, nor unto the King as Supreme; therefore Peter would not submit, &c. We read, that he whom they call Hell's King, did proffer to give the Kingdoms of the earth; but no other creature, before this Helbrand, attempted to do the like. Now the proud Prelate gave command, to the Bishops of Mainz and Colein, to cause the election and anointment of Rodulph, and to defend him against all opposition. And he writ unto the Princes of Germany, saying; Go on, ye holy Princes of the Apostles, and what I have said, do ye confirm by interposing your authority.....exerce this judgment against Henry speedily; and let all the children of iniquity know, that he is not put from the Kingdom by chance, but by your doing. Naucler. vol. 2. generat. 36. At this time the Emperor was at Rome, and knew not what they were doing in Germany, till the Bishop of Strawsburg went with all hast and told him. He said he would crave the Pope's leave to return. The Bishop answered, that is to no purpose, for I assure you the Pope hath contrived all these things against you. Crantz. Saxon. lib. 5. cap.