History of the Catholic Church from 600 to 1600
10. Some things are remarkable in the conversation of this Anselm, he fell at variance with King William II. he showeth the causes in an Epistle unto Hugo Bishop of Lions. First, He would seek a Palle from Pope Urban; and the King would not suffer him, seeing he did not acknowledge Urban for Pope. Secondly, Then Anselm craveth that a Synod of the Nation might be called, for reformation of some abuses in the Church; or that the King would cause some things to be amended, which in his judgment were wrong: the King did refuse both. Thirdly, The King required from the Bishop some Lands, non parvas, which Lanfrank had in possession for the use of Soldiers, and sub occasion cujusdam voluntariae justitiae; and at that time the Soldiers were dead, without children. The Bishop refuseth to render the Lands unto the King, nor will he, placitare, acknowledge the King for them. In these particulars he asketh Hugo's advice; and for his own opinion, he declareth, that seeing according to the decree of Rome, the Pope may deprive him, if he seek not his Palle within a year; and seeing the King is the Advocate of that Church, and now himself is the keeper of it, if he would consent unto the King in giving away these Lands, or in paying for them, his Successors were to be prejudged in time coming; therefore he chooseth rather to suffer the King's violence, and forsake his Bishopric. In an Epistle unto Pope Paschalis he repeateth the same causes, and showeth that all the Bishops of England did advise him to obey the King, and he would not, for respect unto the Apostolical See: and in time of his banishment, the King had taken all his goods, and the revenues of the Bishoptick, so that he was necessitated to live by the liberality of the Bishop of Lions: and he saith, that some had advised him to excommunicate the King, but the more prudent & rectum habentes consilium had dissuaded him, because he could not be both party and Judge; and he was advertised by his friends about the King, that the King would contemn his excommunication. So far there. The ancient Historians write, that this William turned Monasteries into Parks, and places of pleasure; and robbed Churches for his private gain; and often said, The bread of Christ is sweet unto Kings. In the year 1100. when he was hunting in a new Forest, a Soldier (whether by chance, or of purpose, it is uncertain) killed him with a dart, that he died immediately. Pa. Iovi. in Angl. Reg. Chron. His Brother Robert was then at Jerusalem; and the younger Brother Henry was crowned. He wrote unto Anselm, excusing himself, that necessity had moved him to accept the royal blessing from another Bishop, and inviting him to return; and so Anselm did return: But their peace stood not long time; Pope Paschalis wrote unto Anselm, that it was decreed in his Consistory, that no Clergy-man should do homage unto a Lay-man, nor receive a Church, or any Church-benefice from the hand of a Lay-man, because it is the root of Simony. Upon this advertisement Anselm would accept no presentation from the King; and he degradeth all the Bishops, and Abbots, whom the King had promoved. The King said unto him, I have as great liberty in my Kingdom, as the Emperor hath in the Empire; and whosoever violateth the custom of the Realm, is a Traitor, and enemy unto me. Anselm fled away again to Rome; and when he was returning with warrant of Paschalis, the King's Attorney meeteth him in Flanders, and in his Masters name forbad him to enter the Land, unless he would faithfully promise to keep all the customs, both of his Father William, and his Brother. Mat. Par. in Hen. 1. At that time they were reconciled. Again, when Gerard Bishop of York died, Henry giveth that See unto his Chancellor Thomas: Anselm will not consent, unless he will acknowledge him as the only Metropolitan; and he chargeth him to give Ecclesiastical obedience, according to former custom, or else he would discharge all the Bishops of the Kingdom, that they shall not consecrate him; nor acknowledge him, if he shall be consecrated by foreiners. Thomas would not acknowledge him in that manner, and sought consecration from Rome. Then Anselm wrote an Epistle unto Paschalis, praying that Thomas be not consecrated, until he profess due obedience unto him; and that the Pope would not give him a Palle; not (saith he) that I do envy him a Palle, but if he get one, he thinketh he may deny profession of obedience unto Canterbury; and so the Church of England shall be divided, and the rigor of Apostolical discipline shall be weakened, and he shall not abide in England. Shortly thereafter Anselm died, ann. 1110.
11. Moreover I have noted three Epistles of this Anselm; one unto Alexander King of Scots, wherein, after congratulation of his Succession, he saith, I know that your Highness loveth me, and desireth counsel; therefore first, I pray God that he would so direct you by the grace of his holy Spirit; and give you counsel in all your actions, that after this life he may bring you into the heavenly kingdom: And my counsel is, that you endeavor to hold fast the fear of God, (by his help from whom you have received it) and those good manners which you began to have in your infancy, and youth-hood; for Kings do reign well, when they live according to the will of God, and serve him in fear; and when they rule themselves, nor are subject unto vices, but overcome the importunity, or temptations, by constant fortitude; for constancy of virtue, and royal fortitude, are not inconsistent in a King: for some Kings (as David) have lived holily, and ruled the people (committed unto them) with rigor of justice, and meekness of holiness, according to the exigence of things: do you so carry yourself, that evil men may fear you, and the good may love you; and that your conversation may please God always; and you at all times remember the punishment of the wicked, and reward of the godly after this life. The Almighty God commit you, and all your actions, unto none other but his own dispensation. This is a rare counsel given by a Bishop (especially in these days) unto a King. In another Epistle unto Muriardach King of Ireland, he exhorteth him to amend with all earnestness, whatsoever he knoweth that in his Kingdom hath need to be amended, according to the Christian Religion, seeing God hath exalted him unto that Royal power for the end, that with the rod of righteousness he should govern his Subjects, and strike with that rod, and remove whatsoever is contrary unto righteousness: especially he lamenteth, that in that Country, men did put away their wives, and change one with another, each as they do exchange their horses, or any other thing at your pleasure. Another, that their Bishops had not Diocies, or appointed bounds; and were ordained one by one, even as any Presbyter; which (saith he) is contrary unto the holy Canons, which ordain certain bounds of superinspection, and that a Bishop should not be ordained by fewer then three Bishops. Out of this Epistle it appeareth, that first, The Magistrate is not excluded from Government of the Church, as the Popes did afterwards exclude them. Secondly, That all abuses could not be rooted out with the first plantation of Religion; and what is tolerated, at a time should be amended. Thirdly, That the Church of Ireland had not Diocesan Bishops (as they were wont to be called) from their first Reformation, nor was subject unto Rome at that time, but had such discipline as was then in Scotland. For confirmation of these points, add here by the by from Bernard in Vita Malachiae in c. 6. he saith, At that time the Irish paid not Tithes, nor first-fruits; they had not lawful marriages; they made not confessions, nor did any seek or enjoin penance; there were very few Ministers of the Altar. And in c. 7. he saith, A Bishopric was not content with one Bishop, but every Church almost had its own Bishop; until (as it followeth there) Malchus, an Elder of Lesmore, and Gislebert (the first Legate of the Apostolical See in Ireland) persuaded the Bishops, and Princes there, to change their ancient custom. It is true, Bernard speaketh there of Ireland, as barbarous at that time; but, excepting that of the marriage, in all the other particulars, though they were not conformable unto the Church of Rome, yet they have many Reformed Churches conformable unto them at this time, even though the corrupt Romanists call them barbarous. But I return unto Anselm, in another Epistle unto Waleran Bishop of Nuemburgh, who had written, admiring what way so great diversity of Ceremonies had entered, seeing there is but one faith, one baptism, and one spouse of Christ; especially he admireth of the Rites in the Sacrament, diverse not only from the perpetual custom in Germany, but likewise different from the ancient Roman order, &c. Anselm answereth (in Thesi. concerning indifferent ceremonies) well, saying, Your reverence complaineth of the Sacraments of the Church, because they are not administered in all places after one manner: Truly it were good and laudable, if they were performed through all the Church after one manner, and with one mind; but because there is great diversity, nor differing in the substance of the Sacrament; nor in the virtue thereof, nor in the faith, nor can they all be brought to one custom, I think they should be tolerated in peace, and love, rather then be condemned with jars, and scandal: for we have learned from the holy Father, if the unity of love be kept in the Catholic faith, diversity of custom hindereth not. But where you ask, Whence hath that variety of custom come? I know no other but the diversity of men's opinions; which albeit they differ not in the substance of things, and in unity, yet agree not in the expediency, and decency of administration; because one judgeth this fitter, another thinketh it not so fit; nor think I, that difference in such things, is any straying from the truth.
12. William the Conqueror wrote unto Pope Gregory VII. thus; Hubert your Legate, Religious Father, coming unto me, hath admonished me, as from you, that I should do fealty unto you, and your Successors; and that I should bethink myself of the money which my predecessors were wont to send unto the Church of Rome: I have accepted of the one, and not the other: I would not acknowledge fealty, nor will I do it; because, neither have I promised it, nor do I find, that my predecessors performed it unto yours. The Pope returned answer unto his Legate, which is in Gregorii VII. Regist. li. 7. epi. 5. tom. 5. council. edit. Binii. Where after signification how little he doth value money, without due honor, he saith of the King, There be many things the holy Roman Church may lay to his charge, seeing no Pagan King hath attempted that against the See Apostolic, which he hath not been ashamed to do. Hence it appeareth, that the Popes were always busy to seek their advantage in troubled waters, and sometimes with little speed. Whereas before the Sheriff, and Bishop, kept their Court together, King William gave unto the Bishops an entire jurisdiction by themselves, to judge all causes relating to Religion. This was the first Spiritual Court in England; and henceforth the Spiritual Power began to transcend the Secular Courts.
CENTURY XII.
CHAP. I. Of EMPERORS.
1. HENRY V. after the death of his father, inviteth Pope Paschalis to come unto Ausburgh, for redressing some former tumults: Now Paschalis becometh the more haughty, and in the way assembleth a Synod at Guardistella, where, preveening the Diet at Ausburgh, he reneweth the Acts of Pope Gregory VII. concerning the Investiture of Bishops; he setteth up, and putteth down Bishops at his pleasure, because (said he) in the casket of the Roman high Priests breast, all Laws are contained; and now men must speak more considerately with him, and account all his words as Laws; whatsoever dare lift up itself against the high Priest, must be beaten to dust. This was strange news unto the Emperor, who was confident that the Pope would make no novations without his advice. Paschalis got intelligence of this disgust, and therefore stayed his journey, and appointeth another Synod at Treca, intending to accurse the Emperor. The Emperor preventeth him, and assembleth a Synod at Mainz, for staying the Pope's attempts. In the mean time Paschalis requireth oath of all the Bishops assembled at Treca, that they shall continue constant with the Roman See; and he excommunicateth particularly, and by name, all the Bishops at Mainz. On the other side Henry alledgeth, that the Scepter was come into his hand from God; and therefore, according to the custom, and Laws of his Ancestors, he would not suffer the prerogatives of the Republic to fail in his person: but these Popes think on nothing but the ruin of the Empire, and the drawing of Christian people under their yoke; they had deceived him in his rude and tender years, in setting him against his dearest Father, and now they conspire against himself; nor will they stay their ambition, until they have robbed all others of their dignities and honors: These and other reasons he caused to be published; and concluded thus, Albeit I be able, both by right and arms to defend all these customs, that have been established by so many holy Fathers, and maintained through so many ages, yet I would willingly acquit myself of the Papal Synods, if Monks, Priests, and Bishops, would restore unto me the sinews of the Empire, to wit, the Revenues, Cities, Towns, Regalities, Castles, and in a word, give unto Caesar what appertaineth unto Caesar, and they remain contented with their Tithes, serving God, and caring for his people. Paschalis demandeth, that the whole matter continue undiscussed till the next year 1110. and in the mean time that there be no innovation, that is, the Emperor shall meddle with nothing then in controversy. The next year Henry goeth with 30000. horse, besides Italians, towards Rome; wheresoever he came, he was received as Emperor: At Sutrio the Legates of Paschalis show him, that the Pope is willing to Crown him, if he will establish the Liberties of the Church, discharge all Laic Investitures, and take from the Church all the Dukedoms, Marqueships, Counties, Advocations, Coins, Taxes, and other Royalties: The Emperor consenteth, (saith Naucler after Gotfred) and with joy marched to Rome, and kissed the Pope's foot, at St. Peters, on the steps, and went in together. When all were set, and the Emperor came unto the altar, to receive the Communion from the Pope, he saith, Lord Emperor, the body of our Lord, that was born of the Virgin Mary, and suffered for us on the Cross, as the Church believeth, I give today unto thee, for confirmation of true peace betwixt me and thee. Some days thereafter, the Emperor entreateth the Pope, that he would not deprive the Bishops, who had before received Investiture from him: The Pope refuseth: they come to hotter words; and then was such a stir, that if the Emperor had not defended himself with his own hands, he had been slain: in the end (as it pleased God) among many Romans that were slain, and taken, he taketh the Pope, and carrieth him out of the City, and indenteth with him, both for his Coronation, and the Investitures in times following; especially, that all Abbots, and Bishops, should take their Investiture from the Emperor, per virgam & annulum, and their consecration from other Bishops as formerly; and no Bishops shall be consecrated, until first they have received Investiture from the Emperor; except only those, who formerly were wont to receive Investiture from the Roman Bishop, or any other Arch-Bishop. Both parties did swear thus, As this part of the lively body is divided, [they were at Mass] so let him be divided from the Kingdom of Christ, who shall violate these articles. The Emperor was crowned in Rome, and returned with joy into Germany. Within a few months, Paschalis calleth a Synod at Lateran; he revoketh the former articles, and affirmeth that agreement to have been made only for the freedom of some captives; and he went about to excommunicate the Emperor: wherefore Adelbert Bishop of Mainz, and sundry others in Germany rebelled: But the Emperor prevaileth, and held Adelbert in prison three years. In the year 1118. Henry went towards Rome; Paschalis hearing that he was approaching, and having offended some chief Citizens, fled unto Pulia: In his absence, the Emperor would be crowned again by Maurice Bishop of Bracara, to show unto the world, that he acknowledgeth not his Crown to be received from the Pope. Then he returned into Germany, and Paschalis into Rome, where within few days he died. Gelasius renewed the sentence against the Emperor; wherefore he marched the third time to Rome: the Pope flieth, and the Emperor causeth to be choose Gregory VIII. and recommendeth him unto the family of Frangepanes. At this time the Bishops of Germany stir up the Saxons against the Emperor, in behalf of Pope Gelasius, and then of Calixtus, and fought an open battle in February ann. 1122. At last Henry, despairing of peace, unless he would yield unto the proud Prelate, he renounceth his former privilege of Investitures, in the time of Calixtus. All this time he had hard fortune, and did acknowledge Divine Justice in revenging his rebellion against his Father; He reigned twenty years, and died without succession. In the days of Henry IV. Alexius Comnenus was Emperor of Constantinople; at first he envied the expedition of the Latins, yet their first victory may be (under God) ascribed unto his aid. His Son Calo Johannes was an excellent Prince, liberal, a lover of justice, and victorious in Europe against the Scythians, and Huns; and in Asia against the Turks, and Saracens; and recovered many Lands, which his Ancestors had lost: The Venetians took sundry Islands in the Archipelagus from him; and from that time they keep Creta. Pe. Maxia, when he was sick, he calleth his friends, and Nobles together, and setting his younger Son Manuel before them, he said, I had other hope, then now you see, O Romans, when I came into Syria; I thought to have gone beyond the limits of my Ancestors, and to have washed securely in Euphrates, and to have seen the river Tigris, and to have subdued all the adversaries about Silicia, or who have made apostasy unto the Agarenes; and I thought to have, like an eagle, (this may seem a presumptuous word) flown into Palaestina, (where Christ, having stretched forth his hands on the Cross, hath by his death restored the ruin of our nature, and by his drops hath united all the world) and to have gone up unto the mountain of God, as the Psalmist speaketh, and to have stood in that holy place, and to have invaded the enemies round about it; as sometimes the Barbarians had taken the Ark, so they have often taken the Lord's sepulcher: But because I am disappointed, (for what cause, the Lord knoweth) I can do no otherwise; nor am I unwilling to yield unto the things which ye see approaching; for who is wiser then God? who shall fathom his mind? or change his judgments, by adding, or impairing? for the thoughts of men are changeable, but God's purpose is not vain, or variable: And seeing God hath bestowed many benefits on me, yea, which scarcely can be told; in your audience, as my witnesses, I with a thankful heart do proclaim the bountifulness of God toward me. My Father was Emperor, I have succeeded in the throne, and have lost nothing that I received; but whether I have increased the talent which God hath committed unto me, I leave that to the censure of others; howbeit, without offense, and ostentation, but to the praise of God's miraculous providence, I may say this, Both West, and East, have seen me in arms; I have not been afraid of the Nations in both the Continents: short while was I in my Palace; I have spent my time, for the most part, under pavilions, and have delighted under the vault of heaven: this Land where now we are encamped, hath seen me twice: for a long time the Persians, and Arabans, have neither feared nor seen a Roman Army; but, as it hath pleased God, they have given over many Cities unto us his servant, which as yet we do possess, and they do obey our commands. God grant that I, who have fought for Christian people, may attain the eternal inheritance, which the humble, and those who are accepted of God, shall possess; and the same God give strength, and success unto your endeavors against these bloody people, which call not on the holy name of our God: And so it shall be, if you acknowledge that the success is in the hand of the most High; and by his blessing ye shall have a Governor, who shall not be cruel, vain-glorious, sullen, nor a slave to his belly; or who cannot be drawn from his palace, more then a painted image from its colors; for as is the disposition of the Ruler, so are all things almost ruled, seeing he hath a great influence on them; if he be naughty, they decay; or if he have spirits, they do flourish: because, as David teacheth, God blesseth the godly, and with the froward, he dealeth frowardly. And seeing I am to speak of the Successor of the Empire after my death (which now inevitably approacheth) I wish ye may hearken unto me; To show how the Empire came unto me, it is not more necessary to declare, then to hold up a lamp at noon; for seeing ye have consented unto the Father's will, and ye are equally affected toward my Sons, being ready to obey one of the two, Isaacius, and Manuel; and they also have submitted themselves unto my will: It is true, Nature is wont to bestow the Government on the eldest; but I have observed, that in designation of Kings, God hath often taken another course. Ye know that Isaac was younger then Ishmael, Jacob came forth after Esau, Moses was younger then Aaron, David was the youngest of his Brethren, and many more; for God is not a respecter of persons, after the manner of men, nor judgeth he by years; but he regardeth the frame of the heart, and especially humility, and meekness: And therefore in many occurrence, I have not followed corrupt nature, but, despising the custom thereof in more weighty affairs, I would rather follow God, who is free from all depraved affection. Now, if without all scruple, the Government were to be given unto my elder Son Isaacius, it were needless to speak of their conditions; but seeing I incline unto my younger Son Manuel, to prevent the wrong suspicions of the vulgar sort, that I do prefer the younger before the elder, through affection rather then judgment, it is requisite I speak a word of my motives: There is no more unity of affections, then of forms; which have great variety, though we all are men equally; some are thus set, and all do not take pleasure in one thing; seeing otherwise, neither God would accuse any of us, nor could we be blamed one by another, for we would all be necessitated unto the same conceits, and follow the same purposes: So my two Sons, though they have one Father, yet have they not the same mind; albeit they both be eminent in strength of body, comeliness of countenance, and gravity of carriage, yet unto me it seemeth, that Manuel is fitter for the Government; for Isaacius hath been tasty in my sight often; and being commoved upon a light occasion, could not rule his passion; and such anger is a great enemy to wisdom, yea, hath undone many (otherwise) good men: But the other, besides a multitude of other virtues, which Isaacius also hath, can yield at a time, and follow the command of reason; and therefore, seeing in the uprightness of heart, which the King, and Prophet David doth commend, we think men should obey a judicious mind, rather then a strong hand. I have determined that Manuel shall be Emperor; wherefore accept ye the younger man as Emperor, ordained of God, and entering into Government by my sentence; as ye have many predictions, that he is advanced, and ordained of God—which if ye will consider, ye shall find, that I have not without reason designed him to succeed unto me, but hereby have answered unto his virtue, &c. Nice. Choniat. Annal.
2. CONRADE III. the Sister-son of Henry V. and Duke of Suevia, strove for the Empire; but many Papalines in Germany (as they had been enemies to Henry) were against him; and Pope Honorius causeth Lotharius Duke of Saxony to be chosen Emperor; and he prevailed, and was Crowned by Pope Innocentius. He subdued many Cities in Italy, which had usurped liberty; as also he overthrew Roger King of Sicilies, he drove him out of Italy; and gave his Lands of Pulia, and Calabria, unto his Cousin Reynold, with the Title of Duke. The Pope was not content, and pretended that these Dominions appertain unto St. Peter: so variance was like to arise betwixt Lotharius, and the Pope, but the difference was composed; so Reynold took his badge, and Title from them both. This Lotharius caused the Civil Laws to be reduced into a method, which were almost forgotten; he commanded them to be read in Schools, and pleas to be determined by them. Since the days of Charles the Great, no Emperor had done greater exploits in Italy; he suppressed the rebellious in Cremona, Papia, Bononia, &c. he had curbed the Popes, and had recovered the privilege of Investing Prelates, if he had not been persuaded by Bernard. He died not far from Trent, ann. 1138. Then Conrade was sole Emperor, against the mind of the Pope, and was confirmed by his Legate. He was vexed by Henry Duke of Bavier, who had married the only Daughter of Lotharius, and aimed at the Empire. At that time the fourth King of Jerusalem, Fulco, was in great danger of the Persians, who had taken the famous City Edessa; and the Saracens were besiedging Antiochia: wherefore Pope Eugenius by his Letters, and Bernard by words, persuade the Emperor to go into Palestine: as Louis King of France was ready, they both went, but did no good unto Baldwin the Successor of Fulco. Manuel the Eastern Emperor was blamed for their unlucky success; he promised them victuals, but disappointed them; and sent traitorous guides with them. At this time began the long continued, and troublesome factions of Gwelphs, or Welphs, and Gibelines; that is, Papalines, and Imperialists: the one faction had their name from Welpho, a Duke of Bavier, and Brother of Henry, with whom the Pope conspired; and the other from Henry, Son and General to the Emperor; and so named from a Village where he was born. By the procurements of the Popes, these factions waxed so, that all the Towns, and people of Italy, bragged in one of these two names. Ann. 1152. Conrade was poisoned by his Physician, hired thereunto (as was suspected) by Roger King of Sicily; he gave the Imperial Ensigns unto his Brothers Son Frederick; and recommended his young Son unto him, the elder Brother Henry being defunct.
3. FREDERICK I. (surnamed Barbarossa, or Red-beard) attained the Crown without any contradiction; he was endowed with all excellencies of body and mind. The Romans were taking of their ancient liberty, and of a free Government under Consules; and they sent unto the new Emperor, promising to consent unto his Coronation, if he would consent unto their former liberty; seeing they should not be subject unto Germans, who had received their honor from the Romans. The Emperor, partly in anger, and partly in dirision, writeth, saying, They had been Romans, as they boast, but now no footsteps of their ancient State appeareth, it being altogether wasted, [behold the wound of the first Beast!) first by Charles, and then by Otho the Great; and that old Common-wealth was translated into Germany, and there are Consules, Senatores, & Equites: They were deceived in thinking the Germans had received the Empire from them; for it was not given by the Romans, but conquered by the arms of Charles, whom certainly they in their necessity had implored for their defense from the Tyrants Desiderius, and Berengarius, [it was not therefore a gift of the Pope] and therefore it was not convenient, that they prescribe unto their Emperor. This Letter exasperateth them, so that the Emperor must march toward Rome. Pe. Maxia. Pope Hadrian was ill entreated by them, and vexed by the Castellanes; and now hearing of his coming, went to Sutrio to meet him. When the Emperor saw the Pope, he lighted from his horse to receive him; and held his stirrup and bridle on the left side; the Pope showeth himself a little angry, because he should have done it on the right side: when the trench-men reported his words unto the Emperor, he laughingly excused himself, that he was not accustomed to hold stirrups; and seeing he had done so much of courtesy, and not of duty, less matter it was what side he held. The next day, to make amends unto the Bishop, he inviteth him, and received him, holding the stirrup on the right side. When they came to Rome, the Pope showeth how his Ancestors had left some special token unto the See of St. Peter: and he entreateth him to take in from William. King of Sicily, the Duchy of Pulia, especially Beneventi, Ceperano, and Banco, unto the See; which if he would promise to do, he was ready on the other side to perform all duty unto him; The Emperor being advised by the Princes, promiseth to do all that was required, and the next day was Crowned: In time of the Coronation, the Citizens shut the gates, and slew a great number of the Germans within the City: the Emperor was called out of the Church; he brake open the gates, brought in his army, slew many Romans, and took others captive: by intercession of the Pope, a reconciliation was made, and the Captives were set free. Platin. Then the Emperor returned into Germany, and having prepared an army against Sicily, he promised to make speed again. In the mean time the Greek Emperor Manuel had covenanted with the Pope to expel William out of Sicilies, and Manuel should have the three Sea-ports of Pulia. He sent an army, and William overthrew them, and the Pope's forces, both together, and took the Pope captive, and caused him to confirm his Title of both Sicilies, upon condition that he should not trouble the Church-Lands in time coming. Platin. Then the Emperor began to consider, how the Popes had abused his Ancestors, had extorted from them the privilege of Investing Prelates; and now this Bishop had deluded himself, in confirming King William in that Land, which appertaineth unto the Empire; therefore he began to require homage, and oath of fidelity of all the Bishops: and he commanded, that none of the Pope's Legates be received without his license; and that none of Germany make appealation to Rome. What more stir was then, may be gathered from the Pope's Letter, accusing and threatening, and Frederick's Answer. The Pope wrote thus, Hadrian Bishop, the servant of God's servants, unto Friderick the Roman Emperor, greeting, and Apostolical blessing; As Divine Law promiseth length of days unto them which honor their parents, so it denounceth death unto them who curse father, or mother; and we are taught by the voice of truth, that each who exalteth himself, shall be made low: wherefore, beloved Son in the Lord, we admire not a little at your prudence, that thou seemest not to give that reverence unto blessed Peter, and the holy Roman Church, as it becometh thee; For in thy Letters sent unto us, thou puttest thy name before ours, wherein thou art guilty of insolency, I will not say arrogancy. What shall I speak of thy fidelity, promised and sworn unto blessed Peter, and us? how doest thou observe it, when thou requirest homage of them which are God's, and all the children of the most High, to wit, the Bishops? of them thou cravest fidelity; and their sacred hands doest thou tie unto thy hands; and being openly contrary unto us, thou shuttest not only the Churches, but the Cities of thy Kingdom against the Cardinals that are Legates from our side. Repent therefore, repent, we advise thee, because, seeing thou hast received from us Consecration, and the Crown, we fear thy nobleness, that thou shalt lose what is granted, while thou huntest after what is not granted. The Emperor replieth thus, Frederick, by the grace of God Roman Emperor semper Augustus, unto Hadrian high Priest of the Catholic Church, that he may cleave unto all things which Jesus began to do and teach. The Law of righteousness restoreth unto each one, what is his own: We derogate not from our parents, unto whom, within this Kingdom, we render all due honor; from whom, to wit, from our Ancestors we have received the Dignity, and Crown. It is known, that in the days of Constantine, Silvester had not any Royalty; but by the grant of his godliness, liberty was given unto the Church, and peace restored: and whatsoever Royalty your Papacy is known to possess, you have attained by the liberality of Princes. Therefore when we write unto the high Priest of Rome, by right, and according to custom, we set first our name; and according to equity, we yield the like unto him writing unto us: turn over the Histories, and if you have forgot what you have read, you may find there what we assert. And from these which are God's by adoption, and possess our Royalties, why should we not require homage, and regal oaths? seeing he, which is our and your teacher, though he received nothing from any man, or King, but gave all good things unto all; gave unto Caesar tribute for himself, and for Peter; and gave unto you an example that ye should do so; and hath taught you, saying, Learn of me, for I am meek and lowly in heart: therefore let them leave the Royal things unto us, or if they think them profitable, let them render unto God what is God's, and unto Caesar what is Caesar's. Unto your Cardinals indeed the Churches are shut, and the Cities are not open; because we see, they are not Preachers, but plunderers; not seekers of peace, but robbers of money; not reformers of the world, but insatiable rakers of gold: but when we shall see that they are such as the Church requireth, bringing peace, enlightening the Country, and helping the humble in equity, we shall not fail to sustain them with necessary stipends, and provision. As for humility (which is the mother of virtues) and meekness, ye are guilty, when unto secular persons you propound such questions, as concern not Religion: wherefore let your fatherhood provide, lest while you move such things which we think not fitting, you give offense unto such, as are ready to shut their ears against your words, as they which are wearied of unseasonable rain. We cannot but answer unto these things that we have heard, when we see the detestable beast of pride to have crept into the seat of Peter. Provide better for the peace of the Church, and ever farewell. Naucler. gener. 39. This answer did so sting the Pope, and the Cardinals, that they conspire with the forenamed William, and many Cities of Italy, and endeavor by all means to make the Emperor odious unto all men: Especially the Pope wrote unto the Bishops Electors, that the German Emperor had received his Title from his Predecessors, and now he had power over all Nations, to throw down, and build up, and give and translate Kingdoms, &c. And he made a league among the Cardinals, that after his death, none should be chosen but one of them, who shall be obliged to pursue the Prince with excommunication, and arms, till they got the upper hand; and that none should seek the Emperors favor, without the consent of them all. On the other side the Emperorsent Letters throughout the Empire, regrating and accusing the pride of the Pope, as being contrary unto God (who hath ordained two Governments, one spiritual, another temporal) and unto Peter (exhorting all men to fear God, and honor the King) & now, by setting himself above the Emperor, would make a Schism in the Church; and therefore they would so look to the Imperial Dignity, that it be not prejudged by the new presumption of the Pope, as he himself was careful of the liberty and unity of the Church. The Pope fretteth the more, and wrote anew unto the Princes of Germany, willing them to work against the Emperor what they could. Arnold Bishop of Mainz, and Eberhard Bishop of Salisburgh reply, submitting themselves unto the Pope, but excusing the Emperor, exhorting him to use more modesty in his Ambassies: What stir there followed in the election of the Pope, I refer unto its place. Frederick had much ado with the Gwelph Cities (as the Papalines were then called) and subdued many of them; especially he brought Milan to ruin. Pope Alexander finding no security in the Continent, fled unto Venice. Here followeth variance among the writers; Platina, and some others say, that the Emperor was forsaken by his own Army, that he was necessitated to go into Venice, and kiss the Pope's foot. Di. Peta. in Rati. par. 1. lib. 8. saith, He was discomfited unawares, and so brought under. Others write, that the Emperor had purpose to follow the Pope, but first he would be secure of Rome; and in the mean time he sent an Army under the command of his Son Otho, against the Venetians, and charged him to attempt nothing until he himself came; nevertheless, the young man, more hardy then wise, joineth with the Venetians, and being taken, was carried unto the Pope, at Venice. The Pope would not dismiss him, unless the Father would submit himself; and so the Emperor, for love of his Son, yieldeth. Then (as all the writers agree) in St. Marks at Venice, Frederick kneeled at the Pope's feet, expecting no new insolency from the humble servant of servants; but the man of pride setteth his foot upon the Emperor's neck, and said, It is written, Thou shalt walk upon the Serpent, and upon the Basalisk. The Emperor saith, Not unto thee, but to blessed Peter; The Pope again, Both to me, and to Peter: The Emperor fearing a new jar, held his peace; And they agreed, That first Alexander should be acknowledged as only Pope. Secondly, That the Emperor should restore all that he had purchased in time of the Schism. Such was the fatal superstition of these times, holding men's minds in darkness: and now the Bishop is where he would be, not (as before) on men's shoulders, but upon the Emperor's neck; and hath got it, not by piety, but—And the Emperor being made subject in this manner, returneth into Germany, bewailing his misfortune ann. 1177. In the year 1184. he brought Constantia, the only child of William King of Sicilies, into Germany, and married her to his Son Henry: when they were Crowned at Mainz, there was so great conflux of people, that the City was not sufficient to contain them; and the Emperor caused to be set up a spacious house, for the time, without the walls. The Pentecost was the day of the solemnity; When the Emperor was in the Church, with many Princes of both Estates, and had set the Bishop of Mainz on his right hand, and the Bishop of Colein on the left, the Abbot of Fulda demandeth the seat on the Emperor's left hand, where the Bishop of Colein was sitting: Many (saith Al. Crantz. in Saxon. lib. 6. c. 46.) do remember that this was done in that place: The Elector thought it a disparagement to give place unto an Abbot; The Emperor being required to determine the matter, said, We do approve, as we should do, the ancient customs of the Empire, but for this purpose we think it indifferent. The Elector hearing him, riseth up, and saith, Seeing, O Sovereign Majesty, your will commandeth so, I, an Arch-Bishop, give place unto an Abbot; an Electoral Prince, unto a Monk: but, by your leave, I will be gone: And when he had so said, he went away. The Count Palatin of Rhine, the Emperor's Brother, and the Count of Nassaw followed him, but first said, Sovereign Emperor, by your leave, we follow him, and do acknowledge his benefits, which we have received. Louis, Prince of Thuringia, said unto the Count of Nassaw, (because he held something of the Abbot) You deserve well of your Lord, who forsakest him today, and followest another. He answered, For the benefit which I hold of him, I will give obeisance in due time; and today I will follow him with whom I came hither, and is equally the Lord of a few which I have; The same did the Duke of Brabant. When so many seats were emptied, King Henry was displeased, and embracing the Arch-Bishop in his arms, entreating him earnestly, that he would not begin so solemn a day with sadness, nor move a stir in so great a convention of the Princes; that he would continue in his seat, and not darken the joy of the Coronation with such a cloud of wrath. Then said the Emperor, Seeing one word doth so offend you, I wish that I had not spoken it; albeit I acknowledge not that I have spoken anything otherwise then became my place; but take heed, lest by healing of a little ach, you make a deeper wound in the body; for such is your wisdom, you know what it is to divide such an assembly. Then the Arch-Bishop said chafingly, Your Imperial Majesty would have rewarded me well today, for the many services that I have followed, and performed for you; I am become hoar-headed in your pitched pavilions; I have vexed Italy; I have fought against Lombardie; I have caused Brunswick to sweat, and bleed: this is my great reward, that in the assembly of the Princes, I should be dashed for an Abbot, who had not attempted such a thing, if he knew not the secret favor of the Caesarean Majesty: But if you, O Caesar, and the King, will have me to remain, let our seats be as they were; if the Abbot will displace me, let him climb up into the clouds, and set his seat in the north, and be like unto the most High. But the Bishop, having notice of what the Abbot intended to do, brought with him 4000. armed men, and more; and certainly they had fallen to blows, if the stir had continued. Then said the Emperor, Arch-Bishop, seeing you have taxed me of secret correspondence in this business, with the Abbot, I am ready to give my oath, that I am not accessory to this fault. And when it appeared that he was ready to give his oath, the Bishop said, The word of your Caesarean Majesty, is unto me sufficient for an oath. Then the Emperor turning unto the Abbot, (because he saw, that not a few Princes were ready to draw swords for him) said, Father, you must have a little patience, without prejudice of your right, lest anymore trouble do overcloud this solemn day. The Abbot was a little ashamed, and took the lower seat. Then was the King and Queen Crowned. About that time Saladin, Sultan of Egypt, prevailed mightily in the East, and ann. 1187. he took Jerusalem: The Christians kept the Title, King of Jerusalem, and some Towns in Asia, the space of 100. years, and more; and many Princes went thither, but never possessed Jerusalem, except that short time when the Emperor Frederick II. was in it, as followeth. Barbarossa was moved to go thither: he was hindered by Isaacius the Greek Emperor, and therefore did sundry affronts unto him, both in Thracia, and Asia; as also he conquered Iconium from the Turks; and so great was his glory, that his Army was called Invincible; and none durst resist him, saith Nicet as li. 2. de Isaac. Who also testifieth, that this Emperor did forbid the worship of Images; and did use unleavened bread in the Sacrament; for which causes, and some other such things, the Armenians did welcome the Almans into Asia as their friends. On a day, when he was hunting with the Lord of Armenia, he went into an unknown river to water his horse, he fell into the water, to the irreparable loss of all Christendom, saith Naucler; for Saladan was so afraid of him, that he left Syria, and intended to retire with all the Turks into Egypt. Thus (saith he) died that Emperor ann. 1190. one so glorious, and who had in his time enlarged the Empire, that after Charles the Great, none was to be compared unto him in honor of exploits. His Son Conrade took the Government of the Army, and recovered Antiochia, Coelosyria, Laodicea, &c. and died ann. 1191. Manuel in the 38. year of his reign, left his young Son Alexius Emperor, and recommended him unto his Cousin-German Andronicus; at first he shown himself a good Tutor of his Pupil; then he carried equal sway; and lastly, like a shameless Traitor, murdered him within three years after his Fathers death: but the Princes took him, and punished him many ways: and Isaacius Angelus, next in kindred, was Emperor. In the time of this Andronicus, the Sicilians came into Greece; without resistance they possessed Thessalie, Amphipolis, and made towards Constantinople. Isaacius sent Branas against them, and he came upon them unawares: at first the Greeks were unwilling to fight; but being encouraged by Branas, they partly slew, and fully chased all the Sicilians out of Greece. Nicet. Choni. Likewise at that time the Turks had invaded the Eastern part of that Empire; and the Mysi usurped liberty: as also the Bulgarians, and the above-named Branas, made an insurrection, aiming at the Empire, but was killed: And after him others did usurp the Title; so unfortunate, and worthless, was Isaacius. And one Isaacius Comnenus usurped the Kingdom of Cyprus; nor was the Greek Emperor able to expel him, until Edward King of England (intending for Jerusalem) came and took him, and gave him as a Captive to one of his Subjects: he possessed all the Island, and at his returning home, he gave it as his proper gift unto the King of Jerusalem, Nicet. li. 2. de Isaac. Isaacius was dethroned by his Brother Alexius ann. 1190.
4. HENRY VI. the second Son of Frederick, hearing that his Father was dead, and fearing that his elder Brother would return unto the Crown, sought the Empire miserably. First, He restoreth unto Henry Duke of Saxony, and others which had rebelled against his Father, all that his Father had taken from them: Then he sent unto the Pope Clemens, and Cardinals, promising in all things to confirm the Laws, and Liberties of the Church, if they would grant him their consent. Clemens, with advice, assigneth him the time of Easter in the next year to his Coronation; but Clemens died sooner. When Henry came at the appointed time, with his new Empress Constantia, the Romans receive him with a few persons, but would not admit his Army. Then Pope Celestin standing on the steps, before the door of St. Peter's, took an oath of Henry, that he shall defend the See of St. Peter, he shall repair whatsoever hath been diminished from it, especially he shall surrender unto the Church of Rome, the Cities Tusculo, &c. and expel Tancred, the base Son of Roger, out of both Sicilies, (which Kingdom appertained unto his Wife, the only Daughter of King William) reserving the pension that belongeth unto the Pope, in the name of few. These Articles being so granted, they go into the Church, and Henry was Crowned in this manner; The Pope sitting in his Chair, held the Crown betwixt his feet; the Emperor boweth down his head unto the Pope's feet; the Pope setteth on the Crown with his feet, and by and by struck it off again with his foot to the ground; thereby declaring, that he had power to take it from him if he shall so deserve: Then the Cardinals took up the Crown, and set it on the Emperors head. And thenceforth the Emperor is but the image of the old Emperors, as Cumm. Ventura in Thesor. Polit. at that Title, Quomodo Imperium à Pontifice dependeat, saith, They do stray very far, who distinguish not the now Empire, from the old Roman Empire; for the old received no beginning from the high Priests, but the Pope was reverenced as the Vicar [or rather Minister] of Christ, and head of the Church: and they do err (saith he) who discern not the present Empire, from the Empire of Charles the Great, &c. When the Coronation was ended, the Pope sent immediately unto Tusculum, and made it level to the ground, to be example unto others, that they presume not against the Chair of St. Peter. Platin. Henry undertook wars against Tancred, but soon left off, because the plague had entered into his Army: After two years Tancred dieth; and Henry got the Kingdom after some skirmishes, and severity used against some rebellious. At that time the truce of five years, which Richard King of England had made with Saladin, were expired; wherefore Pope Coelestin did solicit the Princes, especially the Emperor, that they would not forget the Conquess of Jerusalem, seeing so fit an occasion of peace at home was offered, and Saladin was lately dead. The Emperor pretendeth infirmity, and sent a great Army with the Dukes of Saxony, and Austria, and some Bishops. At this time Almarik King of Cyprus married Isobel the Widow-Queen of Jerusalem, and he was called King of Cyprus, and Jerusalem: He had no mind to the wars, and therefore the Title, King of Jerusalem, was given to John de Bregna, a man of great valor, and Son in Law unto the same Isobel: The Germans joining with him, were Masters of the field for a space; they took Berito, and re-edified Japha, or Joppe. In the mean time Henry made greater Conquess in Italy, then the Pope desired, taking some Lands, and Cities, which the Pope did allege to appertain unto his See. Then he became sick at Messina, and caused his Son Frederick (as yet lying in the cradle) to be elected King of the Romans, and of both Sicilies; and recommended him unto his Brother Duke of Suevia, and unto Pope Innocentius; and he died ann. 1198. Alexius reigned at Constantinople with great misfortune.
CHAP. II. Of POPES.
1. PASCHALIS II. was chosen ann. 1099. at his Election the people cried, St. Peter hath chosen good Rainer (that was his name;) then he put on a purple vesture, and a tiare on his head, and riding on a white palfrey, was led unto the Lateran Palace, by the people and Clergy; there a Scepter was given him, and a girdle put about him with seven keys, and seven seals, in token of his seven-fold power, to wit, of binding, loosing, shutting, opening, sealing, resigning, and judging. He had open field of his Anti-Pope Clemens III. and put him to flight. Not long after Clemens died, when he had sat 21. years. Then Richard Earl of Campania, caused Albert to be installed for Clemens; but he saw no appearance of quietness, and forsook his Papacy within four months. At Preveste another was set up, whom they called Silvester III. he despairing of so great honor, would be an Anachorite within 105. days. A fourth Roman was set up; but he was also forsaken. So Paschalis, being alone, set his heart to enlarge Peter's patrimony: he besiedgeth some Cities belonging unto the Emperor; and raised the Son of Henry V. against the Father. The Popes were wont to date all their Writs, from the year of the Emperor; but now Paschalis beginneth with the year of his Papacy: He sat eighteen years, and six months, in continual sedition.
2. GLASIUS II. had his neck thrown, and was trampled underfoot, before he was Crowned; for Cincius Patricius Romanus would have had another elected; and the Emperor set up Gregory VIII. and went to dethrown Gelasius; who fled from place to place, till he came to Cluniak, where he died within a year.
3. CALLISTUS II. was set up by the Cardinals at Cluniak, but would not accept till he knew the consent of the Cardinals at Rome: Before he entered the City, he sent a Nuntio to excommunicate the Emperor in Germany. He had many bouts with Gregory VIII. and at last thrust him into a Monastery. Then began the controversy betwixt the Imperialists, and Papalines, whether the Emperor, or Pope, did excel in dignity? Reasons were alleged on both sides: but for brevity I omit the one; and that the pride of the man of sin may be known, here are the other in rime:
The Emperor was fain to yield, and triumph was made at Rome, when the peace was concluded, fifty years after the discord began betwixt Henry IV. and Gregory VII. Then Callistus assembled a Synod at Lataran, for the support of Jerusalem; and there was a Decree, that none may dissent from the doctrine of the Church of Rome; because, as the Son came to do the Father's will, so all Christians must do the will of their Mother the Roman Church. Then Callistus besieged Sutrio, where Gregory abode, and brought him unto Rome, sitting on a Camel, with his face backwards; such was the discipline in those days. Callistus sat five years, and ten months.
4. CELESTIN II. was chosen by the Cardinals; but Leo Frangepanis by force set up Honorius II. who hearing that Celestin had renounced his election, did also renounce, and then was accepted by the Romans: and he sat in peace two years; for now the people stood in a we of the Pope's curses.
5. INNOCENTIUS II. was chosen next; but the above-named Leo, with some Cardinals set up his own Son ANACLETUS II. for fear of him, and his friends, Innocentius fled into France; and in a Council at Claremont, he condemned Pope Anaclet, and all his followers. Bernard in epist. 124. calleth Anaclet, the Antichrist; and in epist. 126. he calleth him, the chief of Schismatics; and there he witnesseth that others spoke so of Innocentius. From France Innocentius goeth unto Lotharius the Emperor, and promiseth to Crown him, if he will aid him against his Competitor. At this time Pope Anaclet giveth unto Roger Duke of Sicily, the Title of King, for siding with him. Lotharius and Innocentius come together into Rome, as is above: Anaclet lurketh until Lotharius returned, and then he forceth his Anti-Pope to flee into Pisa. Then Bernard wrote his 130. Epistle, saying, Pisa is assumed unto the place of Rome, and is chosen from among all the Towns of the world, to be the Supremacy of the Apostolic See [Why then do they now charge us, that we will not tie the Supremacy of the Church unto Rome? seeing he also addeth] nor happeneth this by chance, or counsel of men, but by heavenly providence, and bountiful favor of God, which loveth them that love him; and hath said unto his Christ, Dwell in Pisa, and I will abundantly bless her; I will dwell there, because I have chosen her, &c. There a Council was called, and the Pope of Pisa accurseth the Pope of Rome; and sent again for the Emperor, who came with a greater Army then before. The first place he set upon, was the Abbey of Cassino, and commandeth Abbot Reynold to forsake Pope Anaclet, and he would reconcile him unto Innocentius, and maintain the privileges of the Abbey, as his Ancestors had done. On the other side, Innocentius commandeth the Abbot, and all his Monks, to come bare-foot before him. Reynold chooseth the Emperor as his Patron; therefore Innocentius became jealous of the Emperor, who went on to judge Reynold's cause; and commandeth them both to compear by their Proctors before him, and his Bishops assembled. Gerard a Cardinal appeareth for the Pope, and Peter a Deacon for Reynold. Gerard objecteth, One who is excommunicated by the head of the Church, should not sit at the feet of the Churches Son. Caesar answereth, That excommunication is the question; therefore he may sit till he be heard. Gerard saith, The universal Church hath ordained us, and our predecessors, Rulers of the world [He alledgeth no power from Christ's Institution] The Emperor replieth, We received from the Apostolic See not the Empire, but the token thereof. Gerard saith, But Monks should swear obedience unto us. Peter replieth, By the Imperial Laws we are not tied to such an oath. Behold here the Pope at the Emperor's Bence; howbeit thereafter he gave Reynold unto the Pope's pleasure. Among the Epistles of Bernard, the 114. was written by this Innocentius against Peter Abaillard, where he saith, By the testimony of the Apostle, as there is but one Lord, so we know but one faith, on which, as an immovable foundation, (beside which none can lay another) the certainty of the Catholic Church standeth unviolated: hence blessed Peter, Prince of the Apostles, for his excellent confessing this faith, did hear from our Lord and Savior, Thou art (said he) Peter, and upon this rock will I build my Church; signifying by this rock, the certainty of faith, and the solidity of Catholic unity—Martian, a most Christian Emperor—writing unto our most holy Predecessor Pope John, against them who presume to profane holy mysteries, saith, Let no Clerk, or Soldier, or any of whatsoever condition, attempt in public to treat of the Christian faith; for he wrongeth the judgment of the most reverend Synod, who attempteth to canvase, or dispute again the points that are once judged, and rightly determined; and the contemners of this Law, shall be certainly punished as the sacrilegious. Observe how a Bishop in those days expounded the word rock, otherwise then the Jesuits do now, but as the Reformed Church doth. Secondly, He acknowledgeth the Civil Magistrates power in Ecclesiasticis, without mention of the Pope, but expressly with relation unto a Synod. This Pope did first ordain, that the Pope should sit at Mass, when others do kneel; as if a religious gesture were too base for the Pope, when he holdeth his Savior in his hand, according to their doctrine. He hoped to enjoy peace, when after eight years Anacletus died; but the Romans did reject him altogether, alleging that Church-men should live by tithes, and offerings, and other Revenues do appertain to the Commonwealth. In the mean time the Emperor was encumbered so in Germany, the Romans set up their old policy, and create new Governors to rule the City: Innocentius will oppose, but first in a Synod ordaineth, that whosoever shall smite a Clergy-man, shall be summarily excommunicated, Gratia. c. 17. q. 4. Siquis. Then he excludeth the people à comitiis Pontificalibus from all the Pope's Councils. Plati. & Onuphr. but neither his menaces, nor gifts, could prevail: When he saw the opposite forces wax strong, he died in sorrow ann. 1143. when betwixt prosperity, and adversity, he had sat thirteen years and seven months.
6. CELESTIN III. was chosen first by the Cardinals only; they had the advantage, that the people were in a stir; and thereafter it turned to a custom, that the Cardinals sought not the consent of Prince, nor people. Nothing is found memorable of him in his five months, say Platin. and Onuphr. in Innoc. II. but Bernard, though he intended not to write an History, yet informeth us of the Popes, and the Court, and of the Church in his time; and the Romanists will not deny his testimony, seeing he is a Canonized Saint: Unto him he wrote Epistle 192. the inscription is, Unto Master Guido de Castello, who was a disciple of Peter—and afterwards was Pope Celestin: In the Epistle he calleth him, a Cardinal Presbyter of the Roman Church; and his salutation is, that he decline not to the right hand, nor to the left: then he saith, I were injurious unto you, if I do believe that you love any man so, that you love his errors also; for whosoever loveth thus, knoweth not as yet in what manner he ought to love; for such love is earthly, sensual, devilish, and hurtful both to the lover, and to the loved—Mr. Peter bringeth us profane novelties of words, and meanings; disputing of the faith against the faith; by the words of the Law, he impugneth the Law—when he speaketh of the Trinity, he is an Arian; when he speaketh of grace, he is a Pelagian; of the person of Christ, he is a Nestorian: It is not presumption, if I entreat you, that in the cause of Christ, you prefer none unto Christ. In the next Epistle unto Cardinal Yvo, he saith, Peter Abailard is a Monk without a Rule; a Prelate without a charge; neither keeping order, nor can be kept in order; he is unlike himself, without a John, and within a Herod—when he speaketh of the Faith, of the Sacraments, and of the holy Trinity, he addth, impaireth, and changeth at his pleasure—he is condemned with his work at Soisson, before the Legate of the Roman Church—but he is careless, because he braggeth, that Cardinals, and Clerks of the Court are his disciples; and for defense of his by-past, and present errors, he chooseth them to be his Judges, by whom he should fear to be judged, and damned. Bernard in Epistle 196. saith to the same Guido, Arnald of Brixia, whose conversation is honey, and doctrine is poison; who hath the head of a dove, and venom of a scorpion; whom Brixia hath spewed out, Rome hath abhorred, France hath refused, Germany holdeth abominable, and Italy will not receive, is said to be with you; beware, I pray thee, that he do not more harm by your authority—To favor him, is to contradict the Lord Pope, yea the Lord God; for by whomsoever a just sentence is justly pronounced, surely it cometh from him which saith by the prophet, I speak righteousness, &c. Hence we may guess what a man Celestin was, and what many of the Court were before he was Pope. Then in Epistle 234. he writeth unto the same Celestin, saying, Who knoweth not that the cause of the Bishop of York was decided by Pope Innocentius? but oh that it were not known how that sentence is put in execution! oh that it be not told in Gath, nor in the streets of Askelon! &c. And in the next Epistle unto the Roman Court, he saith, All men should write of that which concerneth all; nor fear I to be taxed for presumption, because, albeit I be the least of all men, yet I think the injury of the Roman Court toucheth me; we are vexed, I say unto you, we are vexed without measure grievously, so that we are weary of our life: we see horrible things in the house of God, and because we cannot amend them, we do at least advertise them which should: if they shall amend, it is well; and if not, we have delivered our souls, and ye have no cloke for your sin. Ye are not ignorant, that sentence was pronounced by the Lord Pope, of good memory, Innocentius, with the general consent of you, and the Roman Court, that the election, or rather intrusion of William Bishop of York is null—and ye know, that this sentence was full, not only of judgment, but of mercy—but oh! that the sentence might stand, and what is done contrarily might not stand—oh! that Phinehas could go with his sword against this fornication; or that Peter were alive in his seat, to consume these wicked ones with the breath of his lips —I say unto you, it will be a great scandal in the Church; and I fear, lest the Authority of the Roman See suffer a very grievous loss, if he be not punished who hath transgressed their general sentence, that others may fear. But what meaneth that which is reported, that this William hath privy and dark Letters, I wish from the Princes of darkness, and not from the Princes of the Apostles; and behold, the children of the uncircumcised have heard it, and do jeer at it, that against a public sentence, contrary Letters are come from Rome. What shall I say to you?—If the Roman Court will compel these men, against their consciences, to bow down unto Baal, the Lord see and judge it, and the Court of Heaven look to it, where judgment cannot be wrested by any ambition, &c. Here we see one Pope against another, and the Court at one time, against itself in a short time, to the great scandal of the Church, and derision of the enemies; and this was sharply told them by their own Saint.
7. LUCIUS II. sat eleven months; He was vexed by the Romans, and sent humble Letters unto the Emperor, representing the oppression of the Church, and of all Italy, and inviting him to come unto their defense; But, saith Naucler. generat. 39. the Emperor could not at that time: So the Romans do (besides their Senators) create Jordanes their Patricius; they go unto the Pope, and take from him all badges of Royalty, as well within, as without the City, as belonging unto the Patricius; and they bid the Pope be content with the first-fruits, oblations, and tithes, after the custom of the ancient Priests. When Lucius began to oppose them, they drave him out of the City, and threw stones at him, that thereafter he was not able to do anything, and died. Ibid. Alfonso Duke of Lusitania, made his Land tributary unto Peter's See. Baron. Annal.
8. EUGENIUS III. was chosen, and because the City was not quiet, he went forth to the Monastery Farven, and was consecrated by the Cardinals, and then dwelt at Viterbio. In the mean time the Romans throw down the houses of the Cardinals, and Clerks, and of some Nobles, plundering their houses, not sparing St. Peter's Church. Eugenius accurseth them, and by the power especially of the City Tibur, he compelleth the Romans to seek peace; and they promised to have no Magistrate without the Pope's consent. In time of their perplexity, they sent unto the Emperor Conrade, beseeching him, as Lord of the City, and Emperor of the world, to come and possess the City, as Constantine, and Justinian had done, and from thence to rule all Italy, and Germany; and they complain, that the Clergy had conspired with Sicily against the City; and they promise all manner of obedience and loyalty: The sum of their suit was comprised in few verses.
The whole Letter is in Otho. Frissing. de gest. Frider. l. 1. c. 28. But Conrade was so pestered with wars in Germany, that their imploration was in vain. When Eugenius was come into the City, he understood of plots against him, and fled down the river in a ship; the Citizens pursue him with weapons, and darts, as once they did with Gelasius, saith Naucler. He went to Pisae, and thence to France. This is the sum of the Historians; now hear Bern. in l. 4. de consider. he saith unto Eugenius, Name but one man in all the great City, who hath accepted thee for Pope, without price, or hope of price. When he was chosen, Bernard wrote unto the Roman Court the 236. Epistle, saying, The Lord forgive you, what have ye done? one which was buried, ye have brought again among men; one that was fleeing from cares, and troubles, ye have pestered with cares and troubles; ye have made the last first, and behold, his last condition, is more perilous then his first; he who was crucified to the world, is by you revived unto the world—hath he left Pisae, that he might have Rome? he who could not manage the Vicounty of one Church, was he seeking the Government of the whole Church?—But seeing it is so, and many say, It is of God; it is your duty, oh most dear, that it be diligently cherished by your fervent endeavors, and faithful obedience, which certainly is wrought by your hands; and therefore if any consolation be in you, if any virtue of charity in the Lord, if any miseration of piety, if any bowels of compassion, do ye aid and work with him in the work, whereunto he is assumed of the Lord by you. And in the next Epistle unto Eugenius, he saith, I was expecting that some of my sons would come, and lighten the father's sorrow, and say, Joseph thy son is living, and ruleth in all the Land of Egypt; therefore have I now written, not so much of mine own accord, as of necessity, being constrained by the entreaties of friends, unto whom I cannot refuse the residue of my life: And seeing I have begun, I will speak unto my Lord, for now I dare not call thee my son; because the son is turned to be the father, and the father is the son; and he who came after me, is preferred before me; but I do not envy it, because, what was deficient in me, I am confident that I have it in him, who came not only after me, but even by me; for (if you offend not) I have begot thee, by the Gospel: what then is our hope, our joy, and the hope of our glory? is it not you before God? In a word, a wise son is the glory of his father. And henceforth thou shalt no more be called son, but a new name shall be given unto thee, which the mouth of the Lord hath named; this is the change of the right hand of the most High, and many shall rejoice in this change: for as of old, Abram was turned unto Abraham, and Jacob unto Israel; or rather (to speak of thy predecessors) as Simon to Cephas, and Saul to Paul; so my son Bernard, into my father Eugenius, by a very joyful, and, as I hope, profitable change: This is the finger of God, raising the needy out of the dust, and the poor from the dung, that he may sit with the Princes, and possess the throne of glory. It followeth, that this change being made of you, that the Bride of thy Lord, which is committed unto thee, be also changed into the better; [note] and that she be no more called Sarai, but Sarah: understand what I say, and the Lord give thee understanding. If thou be the friend of the Bridegroom, call her no more my Princess, but, the Princess; usurping nothing as thine in her, but that if it be needful, thou shouldest give thy life for her: if Christ hath sent thee, thou wilt think that thou camest not to be served, but to serve; and to minister not only thy means, but even thy life, as I have said; A true successor of Paul, will say with Paul, Not that we domineer over your faith, but we are helpers of your joy; An heir of Peter, will hear Peter saying, Neither as Lord's over the people, but we were examples of the flock: for so now, not a servant, but the free-woman, and the fair one of the most fair Bridegroom, shall by thee come unto his long wished for arms; for by whom other, shall this so necessary freedom be hoped, if you also (which God forbid) seek in God's inheritance your own things; who even before had learned, I will not say, not to possess anything as your own, but not to be your own: therefore she having such confidence in you, as she seemed to have in none of your predecessors in many ages before; [note] all the Church of the Saints everywhere, is justly glad, and glorieth in the Lord, and especially she whose womb hath born thee, and whose breast thou didst suck. What then? may I not rejoice with them that rejoice? shall I only not be of the number of them which are glad? I confess, I have joyed, but with fear; I have joyed, but in the very moment of my exaltation, fear and trembling hath come upon me: for albeit I have laid aside the name of father, yet have I not laid down fear, nor care, nor affection and bowels of a father: I consider the height, and fear a fall; I consider the pinnacle of honor, and I behold the surface of the gulf below; I look up to the top of dignity, and I fear danger approaching; as it is written, Man when he was in honor, did not understand: which (in my judgment) relateth to the cause, and not to the time; that it is so meant, as if it were said, Honor swalloweth understanding, &c. When Eugenius fled out of Rome, Bernard wrote unto the Emperor Conrade thus; The Kingdom, and Priest-hood, could not be more sweetly, more friendly, yea, more straitly conjoined, and complanted one in another, then when they were both together in the person of our Lord, which was made unto us of both the tribes, according to the flesh the highest, both Priest, and King; yet not only so, but he hath commixed, and coupled them together in his body; which is the Christian people, and he the head thereof; so that this sort of men, are by the Apostolical word called, a chosen royal Priest-hood; and in another Scripture, so many as are predestinated unto life, are they not called Kings, and Priests? therefore what God hath conjoined, let no man put asunder; but rather, what divine Authority hath ordained, man's will should endeavor to fulfil; and they should join in hearts, who are conjoined in ordinances; let them cherish one another, defend other mutually, and bear one another's burdens; The wise man saith, A brother aiding a brother, both shall be comforted; but if they bite one another, (which God forbid) both shall come into desolation. Let not my soul come into their counsels, which say, That either the peace, and freedom of the Church, is hurtful unto the Crown; or the prosperity, and exaltation of the Crown, is hurtful unto the Church: for God, the Author of them both, hath conjoined them not to destruction, but to edification. If ye know this, how long will ye dissemble the common contumely. and common injury? Is not Rome as the Apostolical Seat, so also the head of the Empire? therefore though I would not speak of the Church, is it the honor of the King to have an headless Empire? I know not what the wise men, and Princes of the Kingdom, do advise you herein, but though I speak imprudently, I will not be silent in what I do judge. The Church of God, from the beginning, even till these times, hath been oft afflicted, and oft delivered—it is her voice, They have often afflicted me, from my youth, but they could not prevail against me—Be sure, O King, that neither now will the Lord leave the rod of the wicked, upon the back of the righteous; the hand of the Lord is not shortened, nor become unable to help; At this time he will deliver his Spouse, which he hath redeemed by his blood, endowed with his spirit, furnished with heavenly gifts, and nevertheless enriched with earthly things: He will deliver, I say again, he will deliver, but if by the hand of another, let the Princes of the Kingdom consider, whether this be to the honor and advantage of the King? certainly not: Wherefore gird thy sword, O most mighty, and let Caesar recover unto himself, what is Caesar's, and unto God, what is God's. Vtrumque interesse Caesaris constat; undoubtedly both these appertain to Caesar, to maintain his own Crown, and to defend the Church; the one becometh the King, and the other the Advocate of the Church. The victory, as we trust in the Lord, is at hand; the Romans are more arrogant, then potent; for what? did ever any great or mighty Emperor, or King, presume so vile a thing, both against Crown, and Priest-hood? but this cursed, and tumultuous people, which cannot measure their strength, nor think on the end, nor consider the event, in their foolishness, and fury, durst attempt so great sacrilege; the temerity of the multitude, cannot stand for a moment before the King's face, &c. I will not here add observations. Bellarmine. de Ro. Pont. l. 2. c. 31. alledgeth, That Bernard did first give unto the Pope the Title, Vicar of Christ. It was not from the beginning so; but the Cardinal mistaketh it, Bernard was not the first, if Platina do truly report the words of Gregory VII. he used this Title before him; and according to the language of the Court at that time, Bernard giveth this Title unto all Priests, even from whom all iniquity proceedeth, as he speaketh in festo Convers. Pauli ser. 1. and giveth unto Eusebius both this, and loftier Titles; for lib. 2. de Consider. he calleth him, The Great Priest, the Prince of Bishops, the Heir of the Apostles; Abel in Primacy, in Government Noah, in Patriarchship Abraham, in Order Melchizedek, in Dignity Aaron, in Authority Moses, in Iudging Samuel, in Power Peter, in Vaction Christ; here is a rhapsody of glorious Titles; and he addeth these passages of Scripture, that are wrested, to maintain the ambition of the man of sin; but whether he speak so in derision, or according to his own mind, it may be judged by his words following immediately: but first see what he said a little before. What hath the holy Apostle left in legacy unto thee? he saith, What I have, I give thee. What is it? One thing I know; it is not silver, nor gold; seeing he said, Silver and gold have I not. If thou happen to have it, use it according to the time, and not at thy pleasure; so use them, as not abusing them; seeing these (in respect of the souls good) are neither good, nor ill; but the use of them is good, the abuse ill; the care of them is worse, and seeking is filthier: by whatsoever way thou may have them, certainly thou hast them not by title of the Apostle; for he could not give what he had not; what he had, that he gave, the care of all the Churches. Gave he Lordly power? hear himself, Not domineering over the people, but being an example of the flock. And lest you think he said so in humility only, and not in truth, the Lord saith in the Gospel, The Kings of the earth have dominion— but not ye so. It is clear, dominion is forbidden unto the Apostles; Go then, and take (if thou darest) either Apostleship, if thou be a Lord; or dominion, if thou be Apostolical: thou art clearly forbidden to do either of the two; if thou wilt have them together, thou shalt lose them both: or else think not thyself to be excepted from those, of whom God complaineth, saying, They have reigned, but not by me; they were Princes, and I knew them not: And if thou wilt reign without God, thou hast glory, but not with God. We see what is forbidden, now hear what is commanded; Who is the greater among you, let him be as the younger; and he that is chief, as he that serveth: There is the model of an Apostle; dominion is forbidden, and serving is commanded; which is commended also by example of the Law-Giver; for it followeth, I am in the midst of you, as he who serveth. Bernard there hath many things to this purpose, and after he hath mentioned these former Titles, and prerogatives, he saith, I have spoken of who thou art, but forget not what—consider what thou wast, and now art; why wilt thou not behold, what thou canst not cease to be? Indeed it is one thing what thou wast, and art, and another who thou art • ecome; the one must not be forgot in searching thyself; for thou art what thou wast, and thou art not less, after thou art become such, and perhaps more; thou wast born that, and changed this, but not changed into this; the former is not cast off, but this is added. If thou consider what, remember thy nature, thou wast born a man; if thou ask, who thou art? a Bishop; this thou art made, and not born: which of these thinkest thou nearest, or chiefest unto, that thou art made, or that thou wast born? is not that thou wast born? therefore I advise thee to consider most, what thou art most; to wit, a man, even as thou wast born: And thou must consider, not only quid, sed qualis natus, what, but what an one thou wast born—take away therefore therefore in thy predication, the cover of these leaves, which hide the shame, and heal not the wound: blot away the false color of fading honor, and the glance of counterfeit glory, that thou mayest nakedly consider thyself naked, because thou camest naked out of thy mothers womb: Wast thou born with a mitre, or glancing with Jewels, or shining with silks, or crowned with feathers, or burdened with metals? if thou blow with thy meditation these things, as a morning cloud, thou wilt see thyself a naked man, poor, wretched, miserable, lamenting that thou art a man, ashamed that thou art naked, weeping that thou art born of a woman, and therefore with guiltiness, and therefore with fear, and filled with miseries both of soul and body; for what calamity wanteth he, who is born in sin, a frail body, and barren soul?—A modest man will moderate his cares, abstain from superfluities, and not fail in things necessary; a just man will not presume on things higher then himself; but will say with that just man, If I be just, I will not lift up my head; therefore in thy meditation walk warily, that thou neither ascribe unto thee more then enough, nor deny more then is just; and thou ascribest unto thyself more then truth, not only by arrogating any good thou hast not, but by ascribing what thou hast, &c. In lib. 3. he saith, Thy fathers were ordained to overcome, not some nations, but the whole world; for it was said unto them, Go into all the world; and they sold their coats, and bought swords, to wit, zealous eloquence, and a vehement spirit, weapons powerful through God: Whither went those famous Conquerors? —occumbebant, non succumbebant; these mighty warriors did die, but never gave over; they triumphed when they were dead—Thou hast succeeded into their inheritance; so thou art the heir, and the world is thine inheritance: but it is to be seriously considered, how this inheritance concerneth thee, and how it did concern them? for I believe not every way, yet in some way; I think a dispensation is committed unto thee, and possession is not given thee; if thou wilt usurp this too, he contradicteth thee, who saith, The earth is •• ine, and the fullness thereof: Thou art not he, of whom the Prophet said, All the earth shall be his possession: This is Christ, to whom the possession belongeth by right of creation, merit of redemption, and by gift of the Father—What sayest thou? wilt thou deny me power? and forbid me to rule? yea plainly, as if he had not power, who hath care —Praesis ut prosis: So govern, that thou do good; so govern, as a faithful, and wise servant, whom the Lord hath set over his house: Unto what? to give them food in season; that is, to steward, and not to command, do this: and thou, being a man, affect not to rule over men, lest unrighteousness rule over thee—I am afraid, for no poison unto thee, and no sword more then this desire of ruling: certainly, albeit thou think much of thyself, yet if thou be not much deceived, think that thou hast not received more then the great Apostles; remember therefore that word, I am debtor to the wise, and to the unwise; and if thou think that belongeth to thee, remember also, that the grievous name of a debtor, agreeth to a servant, rather then to a ruler—therefore if thou acknowledge thyself a debtor to the wise, and unwise; thou must earnestly consider, how both they who are not wise, may be wise; & they who are wise, become not unwise; and how they who are become unwise, may grow wise again: But no kind of foolishness, is worse then infidelity; therefore thou art a debtor to Infidels, Jews, Greeks, and Gentiles; therefore it should be thy work, that Infidels may be brought unto the faith; the converted, be not turned away; and who are turned away, may return; who are perverted, may be made straight, according to rectitude; and the subverted may be recalled unto the truth; the subverters may be convinced with unvincible reasons, to the end that themselves may be amended, if possible, or if not, they may not have power, and authority to subvert others—Albeit the Apostle excuse thee concerning the Jews, seeing they have a term, which cannot be prevented, the fullness of the Gentiles must come in. But what sayest thou of the Gentiles themselves? yea, what answerest thy consideration unto this question? thinkest thou, that the Fathers have set bounds unto the Gospel, and suspended the word of faith, while infidelity continueth? by what reason think we, hath the word, which did run so swiftly, come to a standing? who did first hinder the running of salvation? possibly some cause, which we know not, or necessity might hinder them; but what reason have we to dissemble? by what confidence, or what conscience, do we not so much as tender Christ unto them which have him not? do we withhold the truth of God in unrighteousness? But certainly, the fullness of the Gentiles shall come in sometime: do we expect that faith shall fall upon them? who hath ever believed by chance? how shall they believe without a Preacher?—I add concerning the pertinency of the Greeks, who are with us, and not with us, joined in the faith, and severed in peace, albeit in the faith they do halt from the right paths. And also of heresy, which spreadeth quietly everywhere almost, [note] among some doth rage openly; for it devoureth quickly the babes of the Church everywhere, and openly. You ask, Where is this? Yours which visit the South so oft, behold, they know, and can tell thee; they go, and return thorough the midst of them, or pass by them, but as yet we have not heard, what good they do among them; and possibly we had heard, if they had not made more account of Spanish Gold, then of men's souls. It is thy duty to provide a remedy unto this malady; but there is a foolishness, which in these days hath almost made foolish even the wisdom of faith; [note] How hath this poison envenomed almost all the Catholic Church? for, while even in her each one seek our own things, it is come to pass, that by mutual envying, and contention, we are taken up with hatred, encouraged to injuries, ready unto strises, use cavillations unto guile, carried to slanders, break out into curses, are oppressed by the mightier, and do oppress the weaker. How worthily, and laudably, might the meditation of thy heart be exercised, against so pestilentious a kind of foolishness, which thou seest to possess the very body of Christ, which is the multitude of believers. Alas! ambition, the cross of the ambitious, how doest thou vex all men, and please all men? nothing doth vex men more bitterly, nothing disturbeth them with more turmoil, and nevertheless, nothing is more frequent among miserable men, then the affairs thereof. Doth not ambition haunt the houses of the Apostles, more then devotion doth? doth not your Palace resound all the day over with its voice? doth not all the discipline of the Laws, and Canons, serve unto its gain? doth not all the pilling, and polling of Italy, wait with insatiable greediness on its spoils? doth it not only interrupt, but even cut off thine own spiritual studies? &c. Here Bernard continueth, reporting the iniquity, and gross abuses of the Roman Court in appealations, exemptions of Bishops, of Abbots, the privileges of Monks, Simony so openly maintained, that when a poor, or honest Bishop, was sought by the people, he could not attain it, till the Pope himself gave the poor man money to give for his investiture; so yielding unto the manner of the Court, and saving the poor man from the malice of them who love gifts; on the one side, respecting conscience, and on the other, providing to the same of the man, saith he. Yea, he saith plainly, The Lord is angry, seeing the house of prayer, is become a den of thieves. Nor spareth he the Pope himself, saying, A wise man will preveen his work with a three-fold consideration, whether it be lawful, decent, and expedient? for albeit in Christianity it is certain, it cannot be decent, which is not lawful; nor expedient, which is not decent, and lawful; yet it followeth not that all is decent, and expedient, which is lawful. Now apply these three unto thy work; How? is it not undecent for thee to use thy will for law? and because there is none to whom thou canst appeal, therefore to follow thy will, and despise reason? Art thou greater then thy Lord, who said, I come not to do mine own will? Albeit it is not more base then arrogant, as if thou wert void of reason, to do not according to reason, but after thy pleasure; and to be led, not in judgment, but after thy appetite, what is so beastly? and if it be unworthy to any rational man, to live as a beast, who can endure so great reproach of nature, and injury of honor, in thee the Governor of all? By degenerating in this manner (which I wish were not) thou hast made the common reproach proper to thyself, to wit, Man being in honor, and understandeth not, he is compared unto the unwise beasts, and is become like unto them, &c. In lib. 4. he propoundeth unto the Pope's consideration, the Clergy, and People of Rome, and when he hath shown what they should be, and what they are for the time, and howbeit they may be incorrigible, yet Eugenius should not cease to endeavor a reformation, (seeing he should endeavor, though he cannot amend them) he then saith, I pray bear with me a little, yea, give me leave, I speak not rashly, but with fear; I am jealous over thee, with a godly jealousy; oh, that it were as profitable as earnest; I know where thou dwellest, incredulous and rebellious people are with thee; (and on the margin he addeth Eze. 2.) they are wolves, not sheep; and nevertheless of such art thou the shepherd: a profitable consideration, whereby possibly thou mayest find how to convert them, lest they subvert thee: why should we despair, that they can be turned into sheep, from which they have been turned into wolves? in this, in this (I say) I spare thee not, that God may spare thee: either deny thyself to be a shepherd unto this people, or show it indeed; thou wilt not deny it, lest thou deny thyself his heir, whose Chair thou possessest; this is Peter: But it is known, that he never pranked in jewels, nor silks, nor was covered with gold, nor was carried on a white palfrey, nor convoyed with Soldiers, nor environed with clamorous lacquies, and yet he believed, that without such things, that gracious command might be fulfilled, If thou love me, feed my sheep. In these things thou hast succeeded not unto Peter, but unto Constantine: I advise thee, to bear with these things for the time, and affect them not as due unto thee; I had rather excite thee unto these things, whereof thou art a debtor: albeit thou be clothed with purple and gold, yet shun not thou (who art the heir of a shepherd) thy pastoral care and work; be not ashamed of the Gospel—Thou wilt say, I bid thee feed dragons, and scorpions, not sheep: I say, the rather set upon them with the word, not the sword; what? shouldest thou take a sword into thy hand again, which thou wast once commanded to put into its sheath? &c. In a word, thorough all these five Books of Consideration, Bernard useth not one argument from these lofty titles, to prove the dominion of the Pope, but in the contrary disproveth it; and adviseth him to bear with these things for the time, and neither affect, nor exercise dominion; yea, he presseth stewarding, and serving, so hardly, that he maketh dominion, and stewarding, or pastoral office, inconsistible, and dominion can no way stand with an Apostolical title. And he showeth the estate of the Church in his time, that it was degenerated from herself in former times; and that these, who should have been shepherds, were become scorpions, and wolves; so that all the Catholic Church almost, was envenomed with the poison of heresy; which was occasioned by the ambition, avarice, and simony of the Papal Court. Eugenius was reconciled to the Romans, and died at Rome An. 1152. and in the eighth year of his Papacy.
9. ANASTASIUS IV. did nothing worthy of memory; he gave a great cup of gold to the Lateran Church, and repaired the old Pantheon, or St. Mary's, Io. Bale. He sat searcely two years.
10. HADRIAN IV. an English Monk, was not inferior to Hildebrand in pride: In his first year he was solicited, partly by promises, and partly by threats, to leave free administration unto the Consuls; he would not. Th • Clergy did often entreat him to go unto the Lateran Church; he would not, unless Arnold of Brixia (who was condemned by Pope Eugenius) were banished the City. The people took these in ill part, and one day, when the Cardinal of St. Pudentiana was going unto the Pope, they fall upon him, and wound him: for which cause the Pope, in anger, did accurse them, until they did banish that Arnold, and gave over the Government of the City into the Pope's hands. Naucler. Shortly after he had excommunicated the Emperor, he was walking with his Cardinals to refresh himself, in the fields of Anagnia, and coming to a spring of water, he would taste of it, and with the water, a fly entereth into his throat, and choketh him, Platin. and so a fly killeth him, who had despised all the power on earth. In the later end of his days, he was wont to say, There is not a more wretched life, then to be Pope. To come into the seat of St. Peter by ambition, is not to succeed Peter in feeding the flock, but unto Romulus in paracide, seeing that seat is never obtained without some brothers blood. Mat. Parisien. He sat four years, and ten months.
11. VICTOR IV. and ALEXANDER III. were set up together, and strove against one another, as sometime did Romulus, and Remus; the one alledgeth the priority of suffrages, and the other pluralities; for Victor was chosen by nine of the Cardinals, the rest being present, and not contradicting; and after twelve days, fourteen Cardinals, departing the City privately, nor calling the others unto a new election, did choose Alexander: but besides the priority, Victor was set in St. Peter's Chair, with the applause of the City and Clergy. Neither of the two abode at Rome; Victor abode at Sena, and Alexander at Anagnia. Both seek the Emperor's favor, who was lying at the siege of Crema in Lombardie, and entreat him to remove the Schism. They did excommunicate one another with solemnity of ceremonies, and gave one another unto their author Satan. Radevicus (as Ph. Mornay in Myster. citeth) hath these words, as spoken by Alexander of the other, He, prefiguring the time of Antichrist, is so exalted, that he sitteth in the temple of God, showing himself as if he were God; and many with their bodily eyes have seen the abomination of desolation, standing in the holy place, not without shedding many tears. We may think that Victor spoke no less, so that they both in others judgment were the Antichrist; wherefore others are to be blamed the less, if they give that name unto the Popes. Alexander bought the favor of the Romans with his money. The Emperor Frederick wrote unto them both, that he would not judge in so weighty a cause, but permit it unto the judgment of the Church; and, after the example of former Emperors, he summoneth a Council, not of the Bishops of the Empire only, but he inviteth the Clergy of France, Britain, Spain, Hungary, and Denmark; and he summoneth both the Popes to compear before the Councelat Papia. Fastings and prayers were made unto God, to grant a good success unto the Assembly. The Emperor began thus, Albeit the right of calling Councils appertaineth unto Us, as it is written of Constantine, Theodosius, Justinian, and in later days of Charles the Great, and Otho, and other Emperors; nevertheless I refer unto you wisdom, the authority of determining this most high and weighty business, seeing God hath made you Priests in these things that concern him; nor is it my part to judge of you, unto whom God hath given power to judge of us; only we exhort you to show yourselves such, as who look for the judgment of God upon yourselves. All the Bishops, Abbots, and Legates, did solemnly swear, to receive undoubtedly whatsoever the Synod shall decree; and then the Emperor did remove from the Council. Alexander would not appear, but sent them word, that he who is the judge of them all, should and can be judged by none. The Fathers were the more offended, and condemned Rowland, [this was the name of Alexander] and they consecrate Pope Victor. The Emperor approveth the Decree; and all the persons of the Council, without exception, subscribe it: and the Presidents sent Letters unto all the forenamed Nations, that they should acknowledge none other Pope but Victor. Nevertheless, Pope Alexander accurseth the Emperor, and all the Cities which submitted themselves unto Octavian, or Victor: but despairing to have a Synod assembled in Italy, he passeth into France, and in a Council at Claremont, An. 1162. he reneweth the former curse. The next year Pope Victor dieth.
12. PASCHALIS III. was chosen by the Cardinals, with the general approbation of all the Princes, and Bishops, in an Assembly at Wirtzburgh An. 1165. In this Synod it was decreed, That none should be Pope, but he who shall be elected according to the ancient custom, and with consent of the Emperor; and a Messenger of Christ, and Successor of blessed Peter, and not be emulous of the Imperial Dignity. All who were present, took an oath, that they should never acknowledge any Pope, who was chosen another way. Christian Bishop of Mainz, did first subscribe. Avent. lib. 6. In the mean while Pope Alexander ceaseth not to treat by his Nuntio John, a Cardinal, with the Romans, and promised them the liberty of their Consuls, and other Officers, if they would aid him against the Emperor. Upon these conditions he was received, and then he enticed other Cities to usurp liberty. When the Emperor had levied an Army, he went with Paschalis towards Rome, as is touched before. Pope Alexander fled into Venice, one of the Cities which had usurped liberty, and had made a confederacy with other Cities. The Emperor left Paschalis in Rome; but ere he was foiled, the Romans had received Pope Callistus III. and maintained him in contempt of Alexander, until the reconciliation was finished between Frederick and Alexander. Then this Pope made a new agreement with the Romans, and was received by them An. 1178. There in a Council he enacted, That if the Cardinals could not accord in the election of a Pope, whomsoever the two parties shall choose, he shall be received by all; and if any person, leaning to the election of the third part, shall demean himself as Pope, he shall be accursed. He did annual the acts of Victor, Paschalis, and Callistus. Bellarm. de. Sanctor. beat. lib. 1. cap. 7. testifieth, that in the days of this Alexander, a soul did appear, and rebuked some persons for worshipping a man that was killed in drunkenness: as also he testifieth, that before that time a soul had appeared unto St. Martin, when he was praying for it, and confessed itself to be the soul of a damned robber. Because these things were frequent, Pope Alexander ordained, That none should be worshipped as a Saint, unless he were canonized by a Pope. Po. Verg. de inven. rer. lib. 2. cap. 8. He canonized Thomas Becket, who (as the Sorbonists then maintained in their public disputes) was justly condemned for rebellion. Before that time the Clergy paid tribute, Gratian. cau. 22. qu. 8. c. Tributum. but Pope Alexander exempted all Church-men's goods, whether Benefices, or proper heritage, from all tribute of temporal Lord's, Bellar. de Cler. lib. 1. cap. 24. prop. 4. And in Proposition 5. of the same Chapter, he saith, The exemption of the Clergy, as well concerning their persons, as their goods, was brought in by the law of man, and not of God: This is against the Canonists, saith he. In the same Council it was ordained, That manifest usurers, should not be buried among believers. This Pope gave the title of King unto Alfonso Duke of Lusitania, for his valiantness against the Saracens there. Baro. Annal. He sat twenty and one years.
13. LUCIUS III. had peace with the Emperor; but because he would have taken off the new liberty, and name of Consuls, the Romans forced him to flee to Verona. Unto him a King of Armenia did submit himself, because of a variance between him and the Greek Emperor: and the Pope embraced him for his homage, albeit neither he nor his people were conformable in Religion. Naucler saith, Lucius ordained, That a Priest, having a concubine, might say Mass, and others might receive a Sacrament from him, if his Bishop did tolerate him. He sat four years, and died An. 1185.
14. URBAN III. had peace at home: but in his time Saladin conquered Jerusalem by dissension of the Christian Princes there. He sat one year and ten months.
15. GREGORY (IX. called the) VIII. by Letters, exhorted the Princes to send aid unto the distressed Christians in Asia; and died on the 57. day.
16. CLEMENS III. condescended unto the Romans concerning their Magistrates; that strife had continued fifty years. In his time was the greatest expedition into Asia; then went the Emperor Frederick, Philip King of France, Richard King of England, Otho Duke of Burgundy, with many Bishops from Italy, Flanders, Denmark, &c. but all in vain; for after the death of Frederick, when they should have been supplied with victuals, Clemens was busy in conquering Sicily from Tancred, who had furnished them. Platina. He spoiled sundry Cities; and when he, despairing of victory, turned to Church affairs, he ordained, That only a Pope hath power of transporting a Bishop from one seat to another; that Bishops should be in honor above Princes. He sent Peter, Cardinal of Capua, into Poland, to reform the Clergy; to wit, to discharge all married Priests; for until that time, that liberty was not taken from them. The same Cardinal attempted to do the like in Bohemia, but they had almost killed him An. 1196. Spalat. de Rep. Eccles. lib. 2. cap. 10. §. 47. He went also into Denmark, but the Clergy would not obey him; so he did excommunicate them all. Clemens sat five years.
17. CELESTIN IV. gave the Romans liberty to raze Tusculo, because that City, in a kind of emulation, had been offensive unto Rome; yet gave he the people license to abide in the suburbs. Now with Tancred, and then with Henry VI. he had continual wars; and died An. 1198. In that Century the strange pride of the Popes was apparent, and it was strongly opposed by the Emperors, and manifestly manifested unto the world, even by themselves, one condemning another in open Councils; and ye shall anon see it contradicted, and bewailed, by some Bishops, Abbots, and others.
CHAP. III. Of divers Countries.
1. MAny and fearful signs were seen in the beginning of this Century; bloody Armies appeared in the air; two Suns were seen in heaven; the Stars seemed to fall as thick as rain; many Comets were seen, one of them was marvelous in bigness, continuing in the evening the space of eighteen days, and with great light. A marvelous earthquake is reported to have been in the year 1117. so that Churches and Towns fell to the ground in Italy, and other Nations; the sea in some places overflowed 1000. paces. Platin.
2. Fluentius Bishop of Florence, preached that these signs did portend great miseries, and that Antichrist was then reigning in the world. Platina saith, Paschalis was not fearful, and said, All these things have natural causes: but he would not let Fluentius pass without a censure: he convened a Council of 340. Bishops at Florence, and made a show of despising him as a broacher of new opinions, and enjoined him silence. Bellarmine. de Ro. Pont. lib. 3. cap. 3.
3. Arnulph, a singular preacher of Christian Religion, in a Sermon at Rome, reproved the dissolute wantonness, incontinency, avarice, negligence, and immoderate pride of the Clergy: he said, they should follow Christ and his Apostles in purity of life. Many Nobles did reverence him as a true disciple of Christ, saith Platina in Honor. II. Others write no less of him. Naucler calleth him Bishop of Lions. In the second Tome of Councils is a Book under his name, where he complaineth of the multitude of holy days, as the occasions of many vices, namely, incontinency; he complaineth of curious singing in learning whereof, much precious time was spent, which might be better employed; of the multitude of idle Monks, and Nuns; of the corrupt promotion, and negligence of Prelates; of the lascivious apparel in the families of Bishops; of their non-residence at their Churches; of the negligence of the Clergy, in not perusing and observing the Acts of ancient Councils; of the unchaste lives of Priests, &c. P. Mornay in Myster. ex Chro. Hirsaug. showeth, that this Arnulph said, He was sent by an Angel to preach at Rome, and the Angel told him, that he was to glorify God in suffering for his cause; and therefore he said publicly, I know that ye will kill me; but wherefore? because I tell you the truth, and rebuke your pride, covetousness, and luxury. I call heaven and earth to record, that I have told ye what God hath commanded me; but ye contemn me, or rather your Creator. Neither is it a marvel, that ye will kill me, a sinner, for telling you the truth, seeing if Peter would rise again, and tell you of your faults, ye would not spare him. I am ready to die for the truth; and I tell you, in the name of the Lord, that the Almighty God shall not spare your filthiness, ye shall go into hell; God is a revenger of such wickedness, &c. The people loved him dearly; but the Clergy laid wait for him, and murdered him in the night. All the Clergy was defamed for his death. The Pope took it ill, but he revenged it not. Platin.
4. Paschalis II. sent a Palle unto the Bishop of Panormitan, in Sicily, and craved of him an oath of fidelity: both the Bishop, and the King Roger was offended, and said, It is a new usurpation; for it was never decreed in any Synod, that Bishops should be tied unto the Pope by an oath. Catal. test. ver. lib. 15.
5. Moses, a Jew, was baptized on the feast of Peter, and Paul; from that feast, he would be called Peter: and because Alfonso King of Spain answered for him at his baptism, he was called Petrus Alfonsus, in the 44. year of his age. In a book against the Jews, he saith, All the sacrifices of the Law, are fulfilled in the sacrifice of Christ, once offered on the Cross: after his death, the Church useth no sacrifice, but one of thanksgiving in bread and wine; as David had prophesied, when he sang, Will I eat the flesh of bulls, or drink the blood of goats? offer unto God the sacrifice of praise: where he intimateth, that all sacrifices should be abolished, and only this of thanksgiving should continue. There also he saith, Christians have no images for adoration; and as no account was made of the stones, whereof the altar had been made, so we make no reckoning what become of the relics of the cross, or of any image that had been set upon it. Catal. test. lib. 14.
6. Hildebert Bishop of Towers, about the same time, wrote many Epistles; in one unto an Earl, going a pilgrimage, he condemneth pilgrimages for visiting of Monuments: amongst other things, he saith of the Roman Church, This is proper unto the Romans, to infer calumnies, to defer persons; to bring menaces, and carry away riches: Such are they, whose business thou mayest hear to be commended in ease; whose prey, is in peace; whose fighting, is in fleeing; and victory, in cups: they regard no man, nor order, nor time: they are in judgment, Scythians; in chamber, vipers; at feasts, Peasants; in understanding, stones; in discerning, prattling daws; to anger, fire; to forgive, iron; in friendship, pards; in deceit, foxes; in pride, bulls; to devour, minotaurs, &c. He wrote to Honorius II. refuting the appellations to Rome, because it was a novelty contrary unto the Scriptures, and very hurtful unto the Church. He showeth the condition of Rome briefly in two verses;
He was apprehended, and imprisoned at Rome. Mornay in Myster.
7. Honorius Augustodunensis was famous for his learning and godliness, about the year 1110. Gesner testifieth of many of his books, as yet extant: he wrote one De Papa & Imperatore, against the Pope. In Dialog. de praedesti. & libe. arbit. he writeth of the Roman Church in this manner, Turn thee to the Citizens of Babylon, and behold what they are, and how they walk! behold! come to the top of the mountain, that thou mayest see all the houses of the damned City: Look to the Princes and Judges of it, that is, the Cardinals and Bishops, amongst them is the seat of the Beast; at all times they are prone to ill, and ever insationably entangled with the things of iniquity: they not only practice wickedly, but teach others to do the like; they sell holy things, and buy wickedness; by all means they endeavor, that they go not alone to hell: Turn thee to the Clergy, and among them thou shalt see the pavilion of the Beast; they neglect divine service, but they are busy in the service of gain; they defile the Priesthood with filthiness, and deceive the people with hypocrisy; by their wicked deeds they deny God; they cast aside the Scriptures; and how can they who are blind, lead blind people unto salvation? Behold the Convents of the Monks, and among them thou shalt see the tabernacle of the Beast; by seigned profession they scorn God, and provoke his wrath; with their habit they deceive the world—Look to the habitations of the Nuns, and amongst them thou shalt see a bed strawed for the Beast; from their tender years they learn luxury; they are more shameless then any bordeller, and she will have the palm of victory, who exceedeth others in wickedness, &c. In the same dialogue he saith, Because some are predestinated, the grace of God preveeneth them, that they have a will, and it followeth them, that they may do; but seeing predestination is unchangeable, the wicked being justly forsaken, neither will nor can do good; they hear admonitions with deaf ears, because none cometh unto the Father, unless the son by grace, that is, by the holy Ghost drawing them; and in his mercy he loveth whom he willeth, and in his justice he reprobateth whom he willeth; neither can they say, Why doest thou so?—The kingdom of heaven is not according to merits, but of grace; for what deserveth man but ill? In the same dialogue he had said, Degrees of glory shall be according to the diversity of merits; but then he addeth, We receive grace for grace; we receive grace when God preveeneth us, that we have will, and followeth us, that we may do; according to this grace, he giveth another grace, when he rewardeth with glory. In Ps. 6. Save me according to thy mercy, and not according to my merits. In Ser. de Natal. Dom. All men, before and under the Law, and under Grace, are saved by the nativity of Christ.
8. Rupert Tuitiensis was Abbot of that Monastery near to Colein, about the year 1112. Gesner hath a large Catalogue of his works. In his Commentary upon John, lib. 1. cap. 1. he saith, By only grace are we brought into the Kingdom of Heaven, which we can conquess not by merits of our own works. Ibid. lib. 2. cap. 2. Christ buildeth his Church on a sure rock, to wit, on himself; Cephas had his name changed, and was called Peter, from this rock; whereby is signified, that upon all which are built on that foundation, which is Christ, shall be named a new name (as the Prophet saith) which the mouth of the Lord hath named. Ibid. lib. 12. cap. 15. The Church of the elect, sojourning in this world, abideth not always in one estate, but sometimes shineth with the graces of the Spirit, sometimes it is obscure, and shineth less, being under oppression, until the mutability of this world be finished. And cap. 16. It is the rule of the Catholic Church, to direct her prayers unto God the Father, through Jesus Christ our Lord, because there is no other door, nor way, but by him—his name only is the necessary chariot of all prayer. And De Vict. Verbi. lib. 12. cap. 11. What, and how many are the chief Sacraments of our salvation? the holy Baptism, and the Eucharist of the body and blood of our Lord; these both are the gifts of our Lord, the one for remission of sins, and the other for distribution of many graces. In Prolog. in Apocalyp. he saith, Blessed are the meek (saith the Lord) for they shall inherit the earth; both of them who shall enjoy, and who shall not enjoy, we have a remarkable example in the spies—for among those, Joshua and Caleb were meek, that is, they acknowledged the truth, and were not repugnant unto it—What is the holy Scripture, but the very Land of promise? and what it was to them to go bodily out of the Land of Egypt, and to enter into the Land of promise, is unto us to go out of the land of darkness, or ignorance, and to enter into the knowledge of God by the truth of the Scriptures—When we read or hear the Scriptures, we see not God face to face, but the vision of God, which certainly will be perfected, is begun here by the Scriptures. Ibid. lib. 2. cap. 2. Neither do they promote the sons of the Church for their virtues, but the daughters, that is, the effeminate and vicious persons for their gifts unto the offices of the Church: Do not they who are so promoted, hold the doctrine of the Nicolaitans? for Clemens reporteth, that Nicolaus was rebuked for his jealousy towards his wife, and that he answered, Let any man have her who listeth: And from this answer, the unbelievers inferred, that the Apostles permitted unto all men the common use of women. Is not this like unto that doctrine, that they will not have lawful marriage, because it is forbidden by the laws of the Church? and nevertheless they live incontinently; yea, they do worse, imitating the married when they please, and though they have not a lawful bed, they are letcherous in such a manner, that they have not broken any bond of marriage. Ibid. cap. 3. It is not possible that any of these whom God hath predestinated unto the Crown, can lose their Crown; it may be, and it hath come to pass, that some lose the Crown, whom God hath called by a visible calling, or which might have been heard by man. Ibid. lib. 6. cap. 11. Excepting the Apostles, whatsoever other thing afterwards is said, let it be cut off, neither have any authority; therefore albeit after the Apostles there be any holy man, how wise soever he be, let him not have that authority, seeing the Lord speaketh in the Scriptures. Ibid. lib. 11. cap. 20. Possibly one will say, Since Christ overcame death, and ascended into the heavens, doth he descend thence again? surely he descendeth, but invisibly—all the world hath heard his descending—when a sound was heard from heaven as of the Spirit coming, and filled the house where they were sitting, did not Christ then descend from heaven? Is the substance, or Majesty of the Son, separated from the Spirit, that when the holy Ghost descendeth, the Son of God descendeth not also? certainly he descendeth not in the form of his manhood, yet undoubtedly he descendeth in his uncircumscribed Deity, or in the Spirit that he giveth; and he descendeth to visit the Nations, by his Messengers whom he inspireth.
9. Bernard in Epist. 56. ad Gaufrid. Episco. Carnot. writeth, that Notbert Praemonstratensis did teach, that Antichrist was before the doors, and to be revealed in the same age: Within these few days (saith Bernard there) I obtained to see this man's face, and I learned many things from an heavenly fistule, to wit, from his mouth. Behold what account this Author made of him, who spake thus. Hen. Oraeus in Nomenclat. saith, this Notbert was the beginner of the Order of Monks in the Diocy of Magdeburgh. Pol. Vergil. de inven. rer. lib. 7. cap. 3. calleth him a Priest of Lorraine; and saith, that he began that most exact Order after the rule of Augustinians; as also in that Chapter, and the preceeding, he showeth, that sundry others, seeing (about that time) that the Monastical institutions were not observed, men becoming always worse and worse, and godliness was corrupted by riches, (quae [pietas] ut mater illas à principio Ordini pepererat, & quotidie sunt qui ignaviae suae potius quàm religioni consulant) therefore they would reform the Order, and added some new Rites, for distinction from others of the same Order, who were become looser; and by these means, the number of Orders were multiplied.
10. Theodoricus Abbot of St. Trudo at Leodium, about the year 1120. said, Simon Magus now reigneth at Rome, and not Simon Peter; and Simony is in place of the Gospel; what may we not have, if we have money? In Catal. test. verit. lib. 14. are some of his verses; concerning the Government of the Church, he saith, Vt Mopso Nisa, corvo datur ec • e columba: Qualis pullus erit, quem fert commixtio talis. Hence it appeareth, that good men at that time bewailed the wretched condition of the Church.
11. Hugo de S. Victore, by Nation a Saxon, and Abbot of S. Victor at Paris, was in great account about the year 1130. His works are extant in three Tomes. In one place he saith, The Clerks of our time know not the Law, nor learn they it; but they study vanity, ease, surfeiting and drunkenness; they are often in the streets, seldom in the Churches; slow to search the faults of sinners, and ready to follow the trace of hares; they give more bread to dogs then to the poor; their beds are better arrayed then the altars—the barking of dogs, and lowing of oxen, is more pleasant unto God then the singing of such Clerks—their preaching may be despised, whose life is contemned. Of our communion with Christ, he saith on John 6. The Lord, showing a difference betwixt the bread he gave, and which they did eat in the wilderness, saith, I am the bread of life: for he is the bread wherewith an hungry soul is refreshed, which is, when true faith embraceth him; for by faith we love him, and by love we are united unto Christ, which is our life; therefore this spiritual bread is eaten by faith, even without Sacramental eating, and is profitable unto salvation daily; we have need of this bread, while this present life endureth: and so said Augustine, Why preparest thou thy teeth and stomach? believe, and thou hast eaten. On Chapter 20. he saith, Whose sins ye forgive, i. e. whose sins are forgiven by you, God also forgiveth them: this is spoken generally, not only unto the Apostles, (as some say, this is the prerogative of the Apostles) but it is spoken and granted unto all their successors. On Rom. 3. The written Law is called the Law of works, because men under the Law, thought that all their righteousness was in the works of the Law; but the Law of Faith and Grace, is so called, because men under Grace, set the sum and efficacy of their salvation on Grace only, knowing, that as no man is saved by righteousness of his works, so none is justified by works of his righteousness; for righteousness is not of good works, but good works are of righteousness. On Chapter 4. If man had not sinned, he should have had perfect righteousness, which consisteth in the perfect fulfilling of God's commands; so that he should have had no lust against reason, and he might have loved God with all his heart; but after sin, and for sin, man cannot have this perfect righteousness, unto which eternal life is justly due; but God of his grace giveth faith unto man, and of the same grace reputeth it for that perfection, as if he had the perfection of righteousness. De Scriptura & Scriptor. Sacris cap. 1. he saith, That Scripture only is truly called Divine, which was from the Spirit of God, and written by those who spoke by God's Spirit; that maketh a man divine, and reformeth him according to the image of God, by teaching to know him, and by exhorting to love him; whatsoever is taught therein, is truth; whatsoever is commanded, is good; and whatsoever is promised, is blessedness; for God is truth without falsehood, goodness without wickedness, and blessedness without misery. In cap. 6, & 7. All Divine Scripture is contained in the Old and New Testaments: and when he hath divided the Old Testament into the Law, Prophets, and Hagiographa, and hath reckoned the Books that are in the Hebrew Canon, he addeth, There be also other Books, as Wisdom, the Books of Syracides, Judith, Tobias, and the Maccabees, that are read indeed, but are not rolled in the Canon. Catol. test. ver. lib. 15. Likewise De Sacramentis fidei lib. 1. cap. 28. If it be asked, What is original sin in us? It is a corruption, or vice, by which in our birth we draw ignorance in our mind, and concupiscence in the flesh. And cap. 19. In the estate of innocence, the flesh as a weak beast, did bear the Spirit sweetly, having neither spur nor bridle; or if there was any bridle then, wherewith the flesh, which cannot go by itself, was ruled, yet it had not need of a bridle to restrain it, because it was not impetuous. Lib. 2. cap. 11. Some Fathers have said, That the Saints see all things, because they see him who seeth all things: I dare say no more but this, they see as much as pleaseth him—it is hard to judge anymore. But thou wilt say, If they hear me not, I speak in vain unto them which neither hear nor understand. Behold, let us say, Saints hear not the words of them that pray unto them; nor doth it impair their blessedness, that they know not what is done abroad: Let us say then, they hear not. But doth not God hear? Why art thou solicitous then, whether they hear, or how much they hear, seeing God heareth, for whose sake thou prayest? he seeth thy humility, and will reward thy devotion. Ibid. To. 5. cap. 10. The Sacrament is given in both kinds, to the end we may believe, that thereby a twofold effect is signified; for it hath the virtue (as Ambrose saith) to preserve both body and soul. Ibid. par. 15. cap. 7. It is more probable, we should believe that every soul suffereth punishment in those places especially where they have sinned; but if there be any other place of these punishments, it is not easy to prove.
12. Bernard Abbot of Clarevaux, or Clareval, was famous in that time. He oft complaineth of the defection of the Church; as in festo Convers. Pauli Ser. 1. he saith, The whole multitude of Christians seemeth to have conspired against thee, O Christ; from the least to the greatest, from the sole of the foot to the crown of the head, there is no soundness. Iniquity proceedeth from the Priests, thy Vicars, which seem to be Governors of thy people—alas! alas! O Lord God, they are first in pursuing thee, who seem to desire and have the primacy in thy Church—Now holy Orders are given for filthy gain; they seem to abound in godliness, while they take on them the charge of souls, but their least thought is of the safety; and can any persecution be more grievous unto the Savior of souls?—many Antichrists are in our days—Christ seeth this, and is silent; our Savior suffereth, and dissembleth; and we must also be silent, and dissemble, especially concerning our Prelates, and Masters of the Church—The Ministers and Vicars of Christ think it necessary to observe what they command, but they will not consider what is the will of their Master, &c. In a word, none can more sharply rebuke the vicious lives of Bishops and Abbots, then Bernard did in his time; as appeareth especially in his Epist. 42. albeit not with open hostility, nor would he make a Schism in the Church. Yea, he did not spare the Popes, as appeareth partly by what he wrote unto Eugenius, and in Epist. 178. unto Innocentius II. he saith, It is the one voice of all, who have any faithful care of people among us, that righteousness perisheth in the Church; the keys of the Church are not regarded, the authority of Bishops is despised, because none of them endeavor to revenge the offenses committed against God; nor can any correct unlawful things in his own Diocy; they lay all the blame upon you, and the Court of Rome; they say, that ye throw down what they have lawfully built, and ye have established things which they have justly condemned. Yea, for his liberty in speaking against the Errors of his time, he was detested and reproached, so that he was necessitated to publish Apologies; namely, see that Apologia ad Willerm. Abbot. where he saith, that they called him, the most miserable of men; one who durst presume to judge the world, and by the shadow of his baseness insult over the lights of the world; yea, not a ravenous wolf in a sheep's skin, but a biting flea, or a base moth: and he saith there, that he was like to be killed every day, and was judged as a sheep for the slaughter: and nevertheless, he was not afraid to speak of their vices, because (said he) Melius est ut scandalum oriatur, quam veritas relinquatur. And he continueth telling them, that at that time a small train was called avarice; sobriety was thought austerity; and silence, sadness: but looseness was called wisdom; prodigality, liberality; babbling, affability; jeering, mirth; softness of clothes, and pride of horses, honesty; superfluous ornaments of beds, cleanliness; and when one doth so unto another, that is called charity; and so charity destroyeth charity, and discretion confoundeth true discretion; and such mercy is full of cruelty, because thereby the body is served, and souls are killed—Who at the beginning, when the Order of Monks began, could think that Monks would become so naughty? O how unlike are we unto those in the days of Antonius!—Did Macarius live in such a manner? did Basilius teach so? did Antony ordain so? did the Fathers in Egypt carry themselves so?—I will speak, I will speak, though I be called presumptuous, yet I will speak truth; How is the light of the world become darkness? how is the salt of the earth made unsavory? they whose lives should have been a pattern of life unto others, are become blind guides of the blind, when they show example of such pride—I am a liar, if I have not seen an Abbot having above sixty horses in his train: when ye saw them riding, ye might say, these were not Fathers of Monasteries, but Lord's of Castles; not feeders of souls, but Princes of Provinces: they must have carried after them, their table-cloths, cups, basins, candlesticks, and portmanteans stuffed, not with straw, but ornaments of beds: scarcely will any of them go four miles from his house, but he must have all chattels with him, as if he were going into a leagure, or through a wilderness, where necessaries could not be had—O vanity of vanities, but not so vain as mad! the walls of Churches are glorious, and poor folks have necessity; the stones are covered with gold, and the children are naked, &c. One may say, yet Bernard was a serious follower of the Popes; yes, he gave them all the titles that the flatterers could, or were wont to give: but see what blows he gave them, as appeareth by what he wrote to Innocentius, and what is here above in Eugenius II. he layeth on them the blame of all the wickedness in the Church; and he proveth, that they had not right to usurp as they did. In Rites he was carried with the sway of the times, and these were the lesser things; but behold his doctrine of faith, how different it was from the tenets of Rome now; and if you will know the Giant by his foot, note these passages. In the Sermo. de multipl. utilit. verbi Dei, he saith, The word of God, sounding in the ears of the soul, doth trouble, terrify, and judge; but anon, if you observe, it quickeneth, melteth, warmeth, enlighteneth, and cleanseth: briefly, it is our food, and sword, and medicine, confirmation and rest; it is also our resurrection, and consummation. And think it not a wonder that God's word is called now, all in all in respect of justification, seeing it shall be all in all unto glorification: Then let a sinner hear it, [note] and be afraid; a carnal soul shall tremble at that voice, for that word is lively and efficacious, it searcheth all the corners of the heart; so that though thou wert dead in sin, if thou wilt hear the voice of the Son of God, thou shalt live; for the word that he speaketh, is spirit and life: If thy heart be hard, remember how the Scripture saith, He sendeth forth his word, and it melteth them; and, My soul melted when my beloved spoke. If thou be lukewarm, and fearest to be cast out, go not away from the word of God, and it will warm thee, for his word is hot as fire; and if thou bewailest the darkness of ignorance, hearken diligently what the Lord will speak in thee, and his word shall be a light unto thy feet, and a lantern unto thy steps; and if thou be the more sad, that the more thou art enlightened, thou seest the more clearly, even thy least offenses, the Father will sanctify thee by the truth, which is his word, that thou mayest hear with the Apostles, Now ye are clean, for, or through the word that I have spoken unto you: and when thou washest thy hands, behold, he hath prepared a table before thee, that thou shalt not live by bread only, but by every word that proceedeth from the mouth of God, and by the strength of that food, thou mayest run the way of his commands; if an army were set against thee, and a skirmish of temptation, take unto thee the sword of the Spirit, which is the word of God, and thereby shalt thou easily triumph; or if it shall happen (as in battles it is usual) that thou be wounded, he will send forth his word, and heal thee; and he shall deliver thee from death, that in thee also it may be verified what the Centurion said, Lord, only say the word, and my servant shall be healed: But if yet thou stumblest, confess and cry, My feet are almost gone, and my steps are well nigh slipped; and by his word he will strengthen thee, that thou shalt learn experimentally, that even the heavens are made strong by the word of the Lord, and all their power is by the breath of his mouth. In Epist. 91. ad Abbates Suessioni congreg. I would be in that Council, where the traditions of men are not obstinately defended, nor superstitiously observed, but where they search diligently and humbly, what is the good, acceptable, and perfect will of God; thither am I carried with all my desire, and there would I abide devoutly—God only willeth not to be better then he is, because he cannot: Let them be gone both from me, and from you, which say, We will not be better then our fathers; protesting that they are the children of the lukewarm and dissolute; the remembrance of these is with a curse, for they have eaten sour grapes, wherewith the children's teeth are set on edge: or if they do glory in holy parents of good memory, let them follow their holiness, while they stand for their dispensations, and connivences, as for a law. And in Tract. de Praecept. & Dispens. Many things were devised and ordained, not because they might not be otherwise, but because it was so expedient, and certainly but for conserving charity; therefore so long as the things do serve charity, let them stand without change; nor can they be changed without offense, no nor by the Rulers: But contrarily, if they be contrary unto charity, in the judgment of such only unto whom it is granted to see so, and unto whom it is committed to foresee, is it not clearly most righteous, that what things were devised for charity, should also be omitted, or intermitted for charity, when it is so expedient, or at least that they be changed to another thing more expedient: as on the other side, certainly it were unjust, if these things that were ordained for charity, be held against charity. Let them therefore hold fast what is immovable—nor do I only think so, or first speak so, the Popes have so spoken—Leo saith, Where it is not needful, change not the institutions of the holy Fathers; but if there shall be necessity, for the benefit of the Church, let him who hath power dispense with them; for a law is changed upon necessity: Now by necessary, or unviolable, I understand not what is delivered by men, but what is proclaimed by God, that they may not be changed but by him which gave it; for example, Thou shalt not kill—and all the other commandments of that Table; albeit these can no way be dispensed with by men, nor was it ever lawful, nor shall it ever be lawful unto any man to loose one of these any way, yet the Lord hath loosed them when he pleased; as when he commanded the Hebrews to spoil the Egyptians—and therefore when we read that any good man hath done any time otherwise, and the Scripture doth not witness that God hath commanded him, we must confess that they have sinned as men, or that they have received a particular warrant from God, as some Prophets did—But what will I have to be thought necessary, and unchangeable? truly that only which is confirmed by Divine and eternal reason, so that is changed no way, not by God himself: under this kind is all which our Lord did teach in that Sermon on the mount; and whatsoever is delivered in the Old and New Testaments concerning love, humility, meekness, and other virtues to be observed spiritually; for these are such, that it is not lawful, nor expedient to do otherwise at any time—At all times, unto every person, these things bring death if they be despised, and life if they be observed, &c. Behold how these Abbots had a purpose of Reformation, but were hindered by others upon that ground of former practice, or ordinances; and how Bernard excuseth former practices, and yet would have had a change; and still maketh the word of God to be the rule. In the same Treatise he saith, True obedience knoweth no law, nor is restrained to any bounds—by vigor of free, and a glad mind, it considereth not measure, but is enlarged into infinite liberty—this is the property of the just man, for whom the law is not made; not that he should live without a law, but because he is not under the law, and is not content with the vow of any profession, which he overcometh by the devotion of his mind. In Tract. de Gra. & lib. arbit. This work [of sanctification] cannot be done without two, one by whom, and another in, or to whom it is done. God is the Author of salvation, and free-will is capable only—we have will from free-will, but not the power to do what we will; I say not, will to do good, or will to do evil, but only will; for to do well is increase, to do ill is decrease; to will simply, is that which increaseth, or decreaseth: Creating grace made free-will, saving grace maketh it to increase, but it prostrateth itself to decrease: so free-will maketh us willing, and grace maketh us to will well. Near the end he saith, What hast thou, that thou hast not received? thou art created, healed, saved; Man, which of these hast thou of thyself? which of these is not impossible unto free-will? thou which wast not, could not create; nor being a sinner, couldest thou justify; nor being dead, couldest raise thyself: I do pass these good things, that are necessary unto them which must be healed, and laid up for them that shall be saved; but what I say, is clear for the first and last, as none doubted of the middle thing, but he who knoweth not the righteousness of God, and would set up his own, not being subject unto the righteousness of God. And he concludeth there, Without doubt it is of God both to will and to do, according to his good will; therefore God is the Author of thy good work; he both applieth the will unto work, and maketh the work easy unto will; or if we will speak properly, these which we call our merits, are some seeds of hope, proofs of love, tokens of hid predestination, presages of future felicity, the way of the Kingdom, not the cause of reigning: In a word, whom he justifieth, not whom he findeth just, doth he glorify. In fest. omnium Sanct. Ser. 1. What can all our righteousness avail before God? shall it not be reputed as a filthy rag? saith the Prophet; and if it be narrowly examined, all our righteousness shall be found unrighteousness, and naught; and if our righteousness cannot stand for itself, what shall become of our sins? therefore we must pray with the Psalmist, Lord, enter not into judgment with thy servant; and with all humility let us flee unto mercy, which only can save our souls. And Ser. 2. Who can say, I have a clean heart? who can say, The snare is broken, and my feet are safe from falling, seeing the Apostle saith, Let him who standeth, take heed lest he fall? and of himself he saith, O wretched man! who shall deliver me?—In Annunt. B. Mariae Serm. 1. Thou must first believe, that thou canst not have remission of sin, but by the mercy of God: next, that thou canst not have any good work, unless he give even that: thirdly, that thou canst by no works merit eternal life, but that it is given freely—for the Apostle saith, We are justified freely by faith—Who is a better man then the Prophet? of whom God witnesseth, I have found a man according to mine own heart; and nevertheless he had need to say, Lord, enter not into judgment with thy servant; therefore let no man deceive himself. In Feria 4. Heb. Dom. Paenos. Worthy is the Lamb which was slain, to receive power for doing that he came for, to take away the sins of the world; I mean, a three-fold sin waxing on the earth; think ye that I will say, the lust of the flesh, the lust of the eyes, and the pride of life? indeed that is a three-fold cord which is not easily broken—but I intend to speak of another threefold sin, which also the virtue of the Cross doth overcome, & possibly that may be heard with more profit; the first is original, another is personal, and the third is singular. Original sin is the greatest of all sin, which we all have from the first Adam, in whom we all have sinned, and for which we all do die; certainly it is the greatest, which hath so defiled all mankind, that there is none free, none save one; it is extended from the first man, until the last; and this poison in each one, runneth from the sole of the foot, unto the top of the head; yea also, it is spread abroad through every age, from the day when each man is conceived by his mother, until that day when the common mother receiveth him—and certainly that original sin is very grievous, and infecteth not only the person, but even nature; and yet personal sin is more grievous unto everyone, when with loose reins we give our members, as weapons of unrighteousness, unto sin, being guilty now, not so through the fault of another, but by our own fault; the singular fault is the most grievous, which is done against the Lord of Majesty, when wicked men kill a just man unjustly—How wilt thou, Lord, make the thirsty drink of the river of thy pleasure, who so doest pour the oil of thy mercy on them who crucify thee? It is clear then, that this passion is most powerful to take away all sorts of sins. And in the next Sermon De caena Dom. A Sacrament is a holy sign, or a holy secret thing; for many things are done for themselves only, but other things are done to sanctify other things, and these are called, and are signs: for to take example from usual things; a ring is given simply for a ring, and there is no signification; and it is given for investing into an inheritance, and then it is a sign; so that he which receiveth it may say, This ring is little worth, but the inheritance was I seeking. After this manner, when the Lord was to suffer, he would invest his disciples in his grace, that invisible grace was given unto them by a visible sign: For this end were all the Sacraments ordained, as the Eucharist, the washing of feet, and Baptism, the first of all Sacraments, wherein we are complanted to the similitude of his death—What is the grace into which we are invested by Baptism? certainly cleansing away of sin; for who can bring a clean thing out of unclean, but he only who is clean, and on whom sin falleth not, even God? and indeed the Sacrament of this grace before, was circumcision—I have often said it unto you, nor should ye ever forget it, that in the fall of our first parents, we all did fall; and we have fallen upon a heap of stones, and among clay, so that we are not only defiled, but wounded and broken grievously; we may be washed soon, but we have need of much dressing ere we be healed; we are washed in Baptism, and thereby is the hand-writing of damnation blotted away; and this grace is given unto us, that lust should not hurt us, if we do not consent unto it; and so the corrupt matter of that old ulcer is removed, when damnation is taken off; and the answer of death proceedeth from it. But who can endure the itching of that ulcer? be of good cheer, that in this also grace will help; and that ye may be assured, ye have the investiture of the Sacrament [note] of the Lord's precious body and blood; for that Sacrament worketh two things in us, it diminisheth the feeling in the smaller sins, and taketh away the consent in the more grievous. If now any of you do not feel so oft so bitter motions of wrath, envy, letchery, and such others, let him give thanks unto the body and blood of our Lord, because the virtue of the Sacrament worketh in him, and he should rejoice that the wretched ulcer is like to be healed. But what shall we do, seeing so long as we are in this body of sin, and in this evil time, we cannot be without sin? shall we despair? God forbid: Blessed John saith, If we say, we have no sin, we deceive ourselves, and the truth is not in us; but if we confess our sins, God is faithful to—In many things we all offend; yet none should despise, or think little of that, for it is impossible to be saved with these, and it is impossible they can be washed away, but by Jesus Christ, and unless he wash them; I say therefore, let none be perniciously careless, and use the words of wickedness to excuse his sins; for (as he said unto Peter) unless Christ shall wash them away, we shall have no part with him: and yet we should not for them be too solicitous, he will forgive as readily, and gladly, if we acknowledge what we are; for in such sins, as inevitable, both immoderate fear, and carelessness, is worthy of blame; hence it is, that he hath taught us to pray daily for the forgiveness of sins; for as I said of lust, he hath taken away the damnation of it, as the Apostle saith, There is no damnation unto them that are in Christ; nevertheless, for to humble us, he suffereth it to live in us, and to afflict us grievously, that we may know what grace doth unto us, and that we should always run unto him for help; so doth he with us in these lesser sins, by a pious dispensation, that they are not altogether taken away, but by them God will teach us, that seeing we cannot shun these lesser things, we might be sure we do not overcome greater sins by our own strength, and so we should be ever in fear, and watchful, that we lose not his grace, which we see to be so many ways necessary unto us. Super. Cant. Serm. 13. Hearken what God saith, My glory I will not give unto another. Lord, what wilt thou give unto us? he saith, Peace I give unto you, peace I leave unto you: It is enough for me, I take it thankfully what thou leavest, and I leave what thou reservest; so I am content, and I doubt not but it is for my advantage. I do altogether abjure glory, lest if I do usurp what is not given; I do miss that which is offered, and lose it justly; peace I would have, and I desire no more; he who is not content with peace, is not content with thee; for thou art our peace, who hast made both one; this is necessary, this is enough, to be reconciled with thee, and to be reconciled with thyself; for since I became an adversary unto thee, I have been grievous unto myself; and now I am more wary, and I would not be ingrate for the benefit of peace which thou givest, nor a sacrilegious usurper of thy glory: unto thee, Lord, unto thee be glory wholly, happy am I if I have peace. Serm. 14. The Law (which never brought any man to perfection) is a yoke that neither they, nor their fathers could ever bear; but the Synagogue is strong, and careth not for a light burden, nor a sweet yoke; she is whole, & needeth not a physician, and trusteth in the Law. Ser. 22. Whosoever being grieved for his sins, hungereth and thirsteth for righteousness, let him believe in thee, who justifiest the ungodly, and being justified by only faith, he hath peace with God. Ser. 61. Confidently will I take what I have need of, out of the bowels of the Lord, they abound in mercy—the piercing nail is unto me an opening key, that I may see the Lord's will; why should I not see through these holes? the nails cry, the wounds cry, that verily God was in Christ, reconciling the world unto himself—therefore the mercy of the Lord, is my merit; I shall not have need of merits, so long as he wanteth not merits; and if the mercies of the Lord be manifold, I have merit enough—Shall I sing of thy righteousness? Lord, I will mention thy righteousness only; for it is also mine, seeing that thou wast made, even of God, to be righteousness unto me: Shall I fear that it be not sufficient for us both? it is not a short mantle—the righteousness of the Lord endureth forever: What is longer then eternity? it will cover both thee and me sufficiently, it is a large and eternal righteousness; and indeed in me it will cover a multitude of sins, but in thee, Lord, what will it cover but treasures of piety, and riches of bountifulness. Ser. 62. The vine of the Lord, is the Church of them who are predestinated. Ser. 63. What is so powerful to heal the wounds of conscience, and to purge the sight of the mind, as the frequent meditation of Christ's wounds? Ser. 65. By the vine, I mean her which filleth the earth, whereof we are a portion; that large vine planted by the Lord's hand, redeemed by his blood, watered with his word, propagated by his grace, and made fertile by his Spirit. Ser. 66. The Spirit saith manifestly, that in the last days some shall depart from the faith, giving heed unto the spirits of errors, and doctrines of devils—certainly he speaketh of these men now; for they forbid to marry, and abstain from meat which God hath created; but see now whether this be not properly the craft of the devil, and not of men, as the Spirit hath foretold. Ask the Author of that Sect, they can give you none: What Heresy hath not a principal Author among men? the Manichees, had Manes—each of these pests had their master, from whom they had their beginning and name; but what name or title will ye give these? none, because that Heresy is not from men; and yet we will not say, that it is by the revelation of Christ, but rather, and without doubt (as the Spirit hath fortold) by the fraud of devils, speaking lies in hypocrisy, and forbidding to marry: certainly they speak so in hypocrisy, and guile of the fox, feigning that they do it for love of chastity, which they have devised to increase and multiply filthiness. The matter is so plain, that I admire how a Christian could ever be persuaded thereunto, except they are so beastly, that they could not perceive, how he that condemneth marriage, looseth the bridle unto all uncleanness; or certainly they are so full of wickedness, and devilish malice, that though they know it, yet they dissemble, and rejoice in the destruction of men: Take away honorable marriage from the Church, and ye do fill her with whores, incestuous—and all kind of uncleanness: choose which of the two, that either all these monsters of men shall be saved, or the number of them that shall be saved, is restrained to the few which are continent. How sparing in the one, and how wide in the other! nothing less becometh the Author of honesty; shall all be condemned, but these few continent persons? this is not to be a Savior: Continence is rare on the earth; nor did he who is fullness, make himself of no reputation for so small advantage, &c. In Ser. de Triplici Gen. Bonor. he exhorteth to have pity, and to pray for them who are departed, not having perfected their repentance. But in Lib. Sententiar. c. 9. he saith, There are three places, heaven, earth, and hell, and these have their own indwellers; heaven hath only the good, the earth hath of both sorts, and hell the bad only. And in cap. 14. he saith, Place is necessary and profitable unto repentance, to wit, the Church of this present life; in which whosoever neglecteth to repent, while he is in the body, he can find no remedy of salvation hereafter. In Epist. 190. contra Abailar. he saith, Abailard defineth faith to be an opinion; then faith (saith he) is wavering, and our hope is vain; he who saith so, hath not as yet received the holy Ghost. Augustine saith better, Faith is not in the heart by ghuessing or trowing, but it is a sure knowledge, the conscience also bearing witness; it is the substance of things hoped for, and not a fantasie of conjecture: by the name substance, a thing sure and certain is meant; doubtings belong unto the Academics, which doubt of all things, and know nothing. Bernard died in the 63. year of his age, Ann. 1153.
13. The same Bernard De Consider. ad Euge. lib. 3. teacheth us, that then was a Council held at Rhems, where the Pope was also President; and with Bernard's works are many Sermons, which are said certainly not to be his; among these is one, Sermo cujusdam ad clerum in Concilio Rhemensi congregat. unto me it seemeth certainly to be Bernard's, seeing the most part of it is Supe. Cant. Ser. 33. and also on Psal. Qui habitat Ser. 6. so that either another hath borrowed it from Bernard, or he from another: This Sermon is for the most part historical, I mean, serveth to give knowledge of that time, and therefore I will transcribe it for the use of some, who (possibly) have not that Book. A weighty charge is laid upon me, to teach the Teachers, and instruct the Fathers, especially seeing it is written, Ask the Fathers, and they will declare unto thee, Deut. 32. but that Moses commandeth me, whose power is great, and must be obeyed, not by me only, but by all; and he is greater then Moses, for unto Moses was but one people of Israel committed, and unto this the whole Church; and he is greater then an Angel, for unto which of the Angels hath God said at any time, Whatsoever thou shalt bind on earth, shall be bound also in heaven? Matth. 16. I speak in respect of office, and not of merit; if ye except God, none is like unto him in heaven, nor on earth; [ergo he is Antichrist] This is Peter, which cast himself into the sea, when all the other disciples did sail unto Jesus, John. 21. everyone of you is content with his own little ship, i. e. his Arch-Bishopric, his Abbey, his Provestry, but he casteth himself into all the Arch-Bishoprics, Abbeys, Provestries; this sea is wide, and there the fishes cannot be told. And unto you I say, my Brethren the Bishops, God hath exalted you highly, ye are the salt of the earth, as the Lord saith in the Gospel, Matth. 5. ye are the light of the world, ibid. I have said ye are gods, and all are the children of the most High; but ye shall die as men, and shall ye not fall as one of the Princes? Psal. 81. Where is the wise man? where is the Scribe? where is the Conqueror of this world? 1 Cor. 1. shall they not die as men? and shall they not fall as one of the Princes? whence shall they fall, and whither? from the side of the Lord into the bottom of hell. Brethren, two great evils are coming, death and judgment; for hard is the condition of death, and therefore few would die; but what preparation is made for death, albeit it be the way of all flesh? alas! whither shall I go from thy Spirit? and whither shall I flee from thy face? Psal. 138. seeing the Apostle saith, We must all appear before the throne of Christ, that everyone may receive according to what he hath done in the body, whether good or ill, 2 Cor. 5. Brethren, I tell you of another Synod, where the Lord God will sit in judgment, and there we all must stand; and there will God judge all the world. Here [on earth] unrighteousness is shut up in a bag; but in that judgment, God will judge righteously; and there we must all appear (unless the Apostle hath lied, which is a sin to say) whether he be a Pope, or a Cardinal, or an Arch-Bishop, or a Bishop, or poor, or rich, learned, or unlearned, that everyone may receive according to what he hath done in the body, whether good or ill. And seeing account must be given of those things that everyone hath done in the body, alas! what shall become of those things that everyone hath done in the body of Christ, which is his Church? [hear] The Church of God is committed unto you, and ye are called Pastors, but are robbers. And alas! we have few to feed, but many to excommunicate: and oh that ye were content with the wool, and the milk, but ye thirst after the blood. Nevertheless, four things (I think) are necessary in them, which especially are set over the Church of God; to wit, that they enter by the door; that they keep themselves in humility; that they flee avarice; that they endeavor to cleanness both of heart and body. But what availeth it that they be chosen canonically (which is to enter by the door) if they live not canonically? The Lord said unto the twelve, Have not I chosen you twelve, and one of you is a devil? John. 6. Lord Jesu, seeing that election was in thine hand, and there was none to contradict thee, why didst thou choose a devil to be a Bishop? good Jesus, why didst thou not choose a good, just, and holy man, as Peter was good, just, and holy? or if thou choosest a devil, why talkest thou that thou hast chosen him? Brethren, today Jesus doth the like, he chooseth many devils to be Bishops. Alas! alas! where shall we find Bishops, that after they have come to Dignity, keep themselves in humilty? yea, pride moveth them to aspire unto so great Dignity, that they will break into the fold of Christ impudently; albeit the Lord hath said in the Psalmist, A proud man shall not dwell in my house. But Jesus is in the midst of it, and not in a corner, as he saith Matth. 18. Where two or three are gathered in my name, I am there in the midst of them. And Luke 4. Jesus passed through the midst of them. And Eccles. 15. In the midst of the Church God openeth his mouth. And again Luke. 24. Jesus stood in the midst of his disciples. Woe unto me Lord Jesu, if I be with thee in thy house, and be not in the midst of thy house. But these are not so, they are indeed with Jesus, but not in the midst of his house; because they love pride, and do the works of pride, exalting their parents, neglecting and oppressing the poor; they live wickedly, and they will have their subjects to live wickedly; therefore are they compared to the apostate Angel, which said in his heart, I will set my seat in the north, &c. Isa. 14. What is it that the devil will set his seat in the north, but that he desireth some proud and wicked man to have the Government over others like unto him, far from the heat of love, or light of wisdom? or that such an one keep the Government when he hath gotten it? Such was Absalom over the children of Israel, 2 Reg. 15. disobedient to his father, and ambitious of Government. Such was Jeroboam, he sinned, and caused others to sin with the golden calves, 2 Reg. 12. Such were the Scribes and Pharisees, to whom the Lord said, Woe to you, ye shut the Kingdom of Heaven before men; ye enter not, and ye suffer not others to enter, Matth. 23. Moreover, how can the Bishops of these times flee from avarice? for (which cannot be spoken without sad sighs) the reproaches of Christ, the spits, thongs, nails, spear, cross and death, all these do they melt in the furnace of avarice, and send them abroad to purchase filthy gain, and quickly put up the price of all in their own pockets; differing truly from Judas Iscariot in this only, that all his gain was reckoned to be some pennies, but they with a greedier voracity of gain, do gather infinite sums: On this do they gape with insatiable desire; they are afraid to want them, and if they miss them, they are sorry; they do rest in the love of these so far only, as they have free-will of heaping together, or care to make them more; the decay, or salvation of souls is not thought upon. These certainly are not mothers, seeing albeit they are become very gross, fat, and rich upon the patrimony of him that was crucified, yet they have not pity on Joseph's affliction. The Arch-Priest goeth about his bounds, and to fill his sack, he giveth the blood of the just; for he selleth murders, adulteries, incests, fornications, sacrileges, perjuries, and so he filleth his pockets to the brim. The report of such gain cometh unto the Bishop; the Arch-Priest is sent for; Give me my part, saith the Bishop. He answereth, I give thee nothing. Then saith the Bishop. If thou wilt not give me my part, I will take all from thee. Then followeth chiding, and discord, through avarice. Yet thereafter, the Arch-Priest considering with himself, that by the authority of the Bishop he hath that power, and without his favor he cannot have it, then (repenting wickedly) he saith, I am sorry, take your part, and also of my part what you please. So they are reconciled alas, as Herod and Pilate were reconciled, and Christ is crucified; yet they are reconciled, and Christ's poor ones are spoiled. Behold these times, so filthy with these works of darkness! wherefore woe unto this generation, for the leaven of the Pharisees, which is hypocrisy, if it can be called hypocrisy, which now cannot be hid, it is so frequent, and which seeketh not to be hid, it is so shameless. And this rotten Imposthume now, now spreadeth thorough all the body of the Church the broader, the more desperately; and the more inward, the more dangerously: for if an open Heretic were rising, he might be cast forth, and wither; if a violent enemy, one might perhaps hide himself from him; but now, how shall he be cast out? or how can one hide himself? all are friends and enemies; all are familiars, and none peaceable; and all do seek themselves. They are the servants of Christ, and do serve Antichrist; they walk in honor with the goods of the Lord, but give him no ho • or; And hence is this (which ye see daily) whorish glittering, stage-habits, royal robes; hence is the gold on the bridles, saddles, and spurs; their spurs are more costly then the altars; hence are their cup-boards so glorious with plates and cups; hence are their surfeits and drunkenness; hence are their harps, flutes and pipes; their full wine-cillers, and garners flowing one into another; hence are their barrels for painting, and full purses. The Provests, Deans, Bishops, and Arch-Bishops, are and will be such; neither come they by these things through their deserving, but by these works of darkness: It was foretold in former times, and now it is come to pass; Behold, in peace is my most bitter bitterness, Isa. 21. Bitter before in the death of Martyrs, more bitter thereafter in the conflict with Heretics, but now most bitter with the manners of Domesticks; they cannot be put out, they are so strong, and so many without number. The wound of the Church is within, and incurable; and therefore in peace is my bitterness most bitter: But in what peace? peace there is, and no peace; peace from Heathens, peace from Heretics, but truly no peace from the Children. It was a voice of one, mourning in time of Israel, I have nourished and brought up children, and they have rebelled against me, Isa. 1. They have rebelled, and become strong for their filthy use, their filthy gain, their filthy merchandise, and that business, walking in darkness; there remaineth, but that from the midst of them should appear that noon-devil to deceive, if there be any as yet in Christ, continuing in simplicity, seeing he hath swallowed the floods of the wise, and the rivers of the mighty, and he is confident that Jordan (i. e. the humble, and the simple that are in the Church) may flow into his mouth, Job 40. for he is that Antichrist, which falsely saith, that he is not day only, but the noon-day; and is exalted above that which is worshipped as God, whom the Lord Jesus will kill with the spirit of his mouth, and destroy with the brightness of his coming, 2 Thes. 2. Behold, I have told you what Pastors we have in this way wherein we walk, and not what Pastors they should be. They are all the friends of the Bridegroom, who are now the Bridegrooms of the Church; they are seen to stand round about her, & (as it is commonly said) to stand on her right hand, but few are those that seek not themselves in all things that are dear unto her. They love gifts; nor can they likewise love Christ, because they lift up their hands to mammon. Behold how they walk glancing and attired, clothed with various colors, as a bride coming out of her chamber; if unawares you saw one of them walking far off, would ye not say, it were a bribe, and not the groom? whence (think ye) can flow this abundance of things, splendor of clothes, prodigality of tables, heaps of gold and silver vessels, but of the brides goods? and in the mean time she is left poor, needy, and naked; in her face, to be pited, rough-haired and pale: this is not to adorn, but to spoil the bride; not to keep, but to destroy her; not to defend, but to cast her out; not to instruct, but to prostitute her; not to feed the flock of Christ, but to kill and devour her; as the Lord saith of them, Psalm 52. They eat up my people as they eat bread. And again Psalm 78. They have devoured Jacob, and laid his land desolate. And in another Prophet, Hos. 4. They eat the sins of my people. As if he had said, They crave the prices of sins, and have no care of the sinners. Whom will ye name among all the Bishops, who is not more careful to empty the people's purses, then to root up their vices? who is he that will soften his wrath? where is he that preacheth the acceptable year of the Lord? therefore let us leave these, which are not Pastors, but Traitors, and let us follow them, who while they did live, have planted the Church with their blood; and indeed these have come into the place of their Ministry, but not in their zeal; all would be successors, but few are their followers. O that they were vigilant in their charge, as they run gladly into their chair, then they would watch diligently, and take heed unto the Church which is committed unto them; yea, they would take heed unto themselves, lest it be said of them, My friends and neighbors gathered against me, and stood afar off, Psal. 37. certainly it was a just complaint, and can be applied to no age more justly then to ours. It is a small thing that our Pastors do not keep us, unless they also destroy; for they being grievously drowned in the sleep of oblivion, are awakened with no thunder of divine threatening, so much as to fear their own danger; hence it is that they save not their people, because they save not themselves, but do kill and perish together. And what shall I say more? the Bishops and Priests of these days, how diligent are they to keep the holiness (without which none shall see God) of chastity both of soul and body? truly the Lord saith in the Gospel, Luc. 12. unto Bishops, without doubt in the primitive Church, Let your loins be girded; not approving only, but commanding chastity. The holy Ghost witnesseth also in the Law, 1 Reg. 21. None might eat the show-bread, but they who were clean, and namely from women: and therefore Achimelech would not give that bread unto David, craving it for himself and his Soldiers, until he knew that they were clean from women; as David said, If you speak of women, these three days they have been clean; The holy Ghost at that time showing, that none should come unto Christ's table, and unto that bread of Angels, unless he be pure both in mind and body; lest that which the grace of God hath prepared unto believers for their salvation, be turned into judgment and condemnation unto them that take it unworthily. But how do these keep the badge of chastity, which are given over into a reprobate mind, and commit things not convenient? for it is filthy to speak the things that the Bishops do in secret; therefore I think it better to dissemble this, and delay, rather then to speak that which may offend the innocent; but why should I blush to speak, what they do not blush to do? yea, and what the Apostle spareth not to write and preach? for the excellent Preacher saith, Rom. 1. Men with men wrought filthiness, and they received the wages of their error. Brethren, I am unwise, but ye have compelled me. So far there. Here were bold rebukes; but what followed thereupon, I have not read in any History: but I observe somewhat from Bernard De Consider. lib. 3. where he writeth unto Pope Eugenius, saying, Did not thy mouth pronounce these following Articles in the Council at Rhems? who hath kept them? who keepeth them? thou art deceived, if thou think that they are kept; if thou thinkest not, thou hast sinned, either in ordaining what should not be kept, or in dissembling when they are not kept. Thou wilt say, We have commanded that both Bishops, and Clerks, should neither in superfluity, nor in variety of colors, nor in the cutting of their clothes, nor in rasing give offense unto beholders (unto whom they should be a pattern) but rather by their actions condemn faults, and by their conversation show forth the love of innocence, as the dignity of the order of Clerks requireth. And, if being admonished by the Bishops, they do not obey within fourteen days, let them be deprived of their Church-Benefices, by the Authority of the same high Priest. And if the Bishops shall neglect to execute the foresaid punishment (because the faults of inferiors, can be imputed unto none more, then unto the idle and slothful rulers) let them abstain from the Pontifical Office, until they do punish their Clerks, as is now ordained by us. This also we thought good, that none be an Arch-Deacon, or Dean, but a Deacon, or Priest. And the Arch-Deacons, Deans, and Provests, who are under these Orders, if they be negligent to keep in order the disobedient, let them be deprived of their honor. We forbid also that these foresaid honors be confirmed on young men, or that are below these holy Orders, unless they be remarkable in wisdom, and merit of conversation. Thou didst ordain these things, but what hath been done? as yet young men, and who are below these holy Orders, are promoved in the Church. As for the first head, prodigality of clothes was forbidden, but it is not restrained; punishment was appointed, but it hath not followed. Now there be four years since we heard that Order given, and we have not lamented for any Clerk deprived of his Benefice, nor from any Bishop suspended from his Office: but it deserveth most bitter sorrow what hath followed; what is that? impunity, the daughter of carelessness, the mother of pride, the root of shamelessness, and the nurse of sin, &c. Mr. Fox in Act. & Monim. saith, That in this Council at Rhems, it was ordained, that no Monk should baptize, nor be a witness at baptism, nor hear confessions, nor visit the sick, nor be present at burials. Hence it appeareth, how impudently the Jesuit Duraeus did sometime scold with W. Whitaker, for saying, that good men did resist so far as they could, until the mystery of iniquity had overtaken all the Church, and gone through all the parts thereof. Did not Bernard, or whosoever was the Author of that Sermon, say unto the Council, That the Imposthume was spread through all the body of the Church, from the sole to the top, the Bride was spoiled, and even they which were called the Bridegrooms of the Church, were not the friends of the Bridegroom? And did not the Council so far take with this rebuke, that some Acts were made for Reformation, but no Reformation did follow?
14. Before I do leave Bernard, here I do add an History from P. Soave in Histor. Conc. Triden. lib. 2. concerning the degrees of the worship which is given unto the Virgin Mary. After the impieties (saith he) of Nestorius, dividing Christ, making two sons, and denying that he, who was born of the Virgin Mary, is God; the Church, desirous to ingraft this Catholic truth in the minds of believers, thought good to repeat often in the Churches, both of the East and West, these two words, 〈 in non-Latin alphabet 〉 , i. e. Mary the Mother of God: This indeed was appointed for the honor of Christ; but by little and little, it was communicated unto the Mother, and at last referred altogether unto her alone. Upon the same ground, when the use of Images became frequent, they were wont to paint the babe Christ in the arms of his Mother the Virgin, to testify the worship which was due unto him even in that age; but quickly they began to worship the Mother, without the Son, and he was added as a pendicle of the picture. Thereafter Writers and Preachers, especially who were given to speculation, being miscarried with the willfulness of the people (which is powerful in such things) as with a landflood, did omit the remembering of Christ, and with earnestness strove to devise now praises, epithets, and sorts of religious worship, unto the blessed Virgin: So that about the year 1050. they devised for her honor, the daily Office, which is distinguished into seven Canonical hours, after the same manner as in former times it was wont to be done to the honor of God. In one hundred years next following, the veneration grew so, that it seemed to have come unto the height, those titles being given unto her, which in the Scriptures are spoken of the Divine wisdom. Among the privileges then devised, was that of universal freedom from original sin; which opinion had been in the minds only of some private persons, but was not yet come among the Ceremonies of the Church, nor into the minds of the learned. About the year 1136. the Canons of Lions durst first bring it into the Service of the Church; S. Bernard flourishing at that time, for piety and learning, before all the Divines of that age, and so immoderate in the praises of the blessed Virgin, that in some place he calleth her, The neck of the Church; as if by her, all grace did flow from the Head: nevertheless, he sharply writeth against these Canons, that without reason, and without example of former times, they had brought in so dangerous a novelty; he confesseth, that they had matter enough to commend the blessed Virgin, but such ambitious novelty (which is the mother of fondness, the sister of superstition, and daughter of levity) could not please her. In that Epistle of Bernard, it is remarkable (which P. Soave toucheth not) that the Canons did allege, they had a writ of revelation for them. Bernard despiseth that, saying, Even as if any man could not produce a writ, wherein the Virgin may seem to command, to give the same worship unto her parents, according to the word of God, saying, Honor thy father and mother; I persuade myself easily to give no credit unto such writs, that are not confirmed by reason, nor certain Authority, &c. I say this is remarkable, that Bernard did reject their pretended revelations, as a means whereby they might have been deceived, not in that only, but in other things; and so I return unto the former History. In the next age (saith P. Soave) the Scholastic Doctors of both Orders, Franciscans and Dominicans, did by their writs refute this opinion, until the year 1300. when Johannes Scotus, a Franciscan, having examined the reasons of this question diligently, did at last fly unto the power of God, and said, God could do, that she was never in sin, or that she was obnoxious unto sin for a moment of time only, or for a short time; and only God knoweth which of the three was true, but the first is most probable, unless it be against the Authority of the Church, or Scriptures. The doctrine of this School-man (famous in his time) did all the Franciscan Friers follow for the most part; but in this singular article, they having boldly entered the gate that was opened by this Author, they held it simply and absolutely to be true, that he said, might be, and had propounded it as probable, under a doubt and uncertain condition, unless it be contrary unto Orthodox saith. The Dominicans do fight constantly against it, under the safeguard of Thomas, a famous Doctor of that Order, both for his excellent doctrine, and for the commendation of P. John 22. For he, to hold down the Order of the Franciscans, who for the most part, did partake with Louis the Emperor, after his excommunication, did commend that Doctor, and advance his doctrine [Behold upon what reason the Pope did ground his doctrine.] The show of piety and Religion did prevail so, that the opinion of the Franciscans did please almost them all; it was accepted by the University of Paris, which in the conceit of excellent doctrine, went before all others; and thereafter by the Council of Basil, after much disputation, was approved; and it was forbidden to preach, or teach the contrary opinion, which had place in these Nations, that did approve that Council. At last Pope Sixtus IV. a Franciscan, did publish two decrees of this point; in the first, Ann. 1476. he confirmed a new Officium, that was gathered by Leonard Nogarol Protonotary, and Indulgences were granted unto such as did keep that, or did entertain it by their presence. In the other he condemned, as false and erroneous, the assertion of such as say, That the defense of her conception is heretical, or thought that the celebration of that Office was a sin; and all preachers, and all others, were denied of all holy things, who held either this, or the contrary opinion to be heretical, because that controversy was not determined by the Roman Church, and Apostolical See. But here was not an end of the contention, hatred swelling more and more twixt these two Orders, and yearly renewed in the month of December; so that Pope Leo X. putting to his helping hand, thought to have ended the strife, and for that cause did write unto many; but the change of Religion in Germany, changed his thoughts unto other weightier things; and, as they are wont in a besieged City, they leave factions, and all join together against a common enemy, so it was in the combat of the Friers. The Dominicans did lay the grounds of their opinion on Scripture, and doctrine of the Fathers, and of ancient School-men: And the other party, when they could not find the least taste of Scripture for maintaing their cause, they have their refuge unto miracles, and consent of the multitude. Against them F. Johannes, de Vdine à Dominican, useth this dilemma, S. Paul, and the Fathers, (said he) either did believe as ye do, that the blessed Virgin was free from the common law of men, or they did not believe; if they did believe it, and spoke not at any time, but universally, without any mention of this exception, why follow not ye their example? but if they did believe the contrary, then your opinion smelleth of novelty. But F. Jerome Lombardel, a Franciscan, did affirm, That the Church now, hath no less Authority then the Primitive; and therefore, if by consent of the ancient Church, the Fathers without exception spoke so, we should invite an universal consent unto this exception, from the common condition, which opinion showeth itself at this time by the celebration of this festivity. So far P. Soave.
15. Peter, Abbot of Cluniac, was in great account with Pope Eugenius II. Bernard wrote many Epistles unto him: In Epist. 277. he calleth him a vessel for honor, full of grace and truth, and endued with many gifts. In an Epistle unto Eugenius, he saith, Albeit your person be set over Nations and Kingdoms, to pull up and destroy, to kill and scatter; yet seeing you are neither God, nor are you Jeremiah, unto whom this was said, you may be deceived; you may be deceived by them, who seek not Jesus Christ, but themselves; and lest this be, if there be any faithful Son, he should show unto his Father faithfully what things he knoweth, and which may be unknown unto you; and he should • orewarn, and forearm you, lest they, of whom it is said, the poison of aspsis under their tongue, be able to corrupt your sincerety by their poison. Here he professeth unto the Pope himself, that he may err, and be deceived. Adversus Iudae. lib. 1. If as you say, and as the Apostle teacheth, all men are condemned, and all die in Adam, then, as the same Apostle teacheth, all are justified in Christ, and all are quickened; for it is true what he saith, As by one man, sin came on all to condemnation; so by one, righteousness came on all to justification of life—God by his essential goodness having pity on lost man, and willing to save him, but unless justly, neither willing nor able, while he sought in his eternal counsel, how he might show pity on the wretched, and save his own justice; this especially he thought most convenient, whereby justice might be saved, and man be delivered, and grace be enlarged, and God be glorified: so God sent his own Son unto the sons of men, that putting on man's nature, and healing man's vices, he should take in the assumed flesh, not sin, but the punishment of sin, even bodily death; and so by his single and temporary death, he should deliver from a twofold, and that everlasting death; by which dispensation, mercy showeth mercy, and no prejudice done to justice; when for the everlasting punishment of man, a temporal punishment of God-man is offered; which certainly is of great weight, even in the balance of justice, that for rightly ordering the sins of the world, the transitory death of the Son of God is more weighty, then the everlasting death of the sons of men—This is our sacrifice; this is the burnt-offering of the Gospel, of the new people, which was offered once on the Cross by the Son of God and of man, even by God. Lib. 2. cap. 4. As before the Law, and under the Law, you see that many are honored with the title of righteousness, even without legal customs, so know thou, that after the Law, not only many, but all are justified by the only grace of Christ. Contra Petrobrus. lib. 1. ep. 2. When he said, Do this, he addeth, in remembrance of me; therefore the remembrance of Christ is the cause of the Sacrament—and therefore lest it be forgotten, which especially should be in our heart, remembrance is tied unto the heart by this suitable sign, as an unsoluble cord, by which strong tie, the redeemed should always think on the price of redemption, and being thankful unto the Redeemer, by faith working by love, he should show himself no way ungrateful for so great grace—And the matter is of such worth, that the minds of men should be stirred up, not dully, but duly to think on it, to love and embrace it. It was expedient and just, that the remembrance of Christ's humanity and death should be preserved, not only in the ears by hearing, but also unto the eyes by sight—Therefore to the effect that men might not only learn by words, but even familiarly feel by deeds, that they die continually while severed from Christ, and that they cannot live perpetually, unless they be conjoined and united unto Christ; after the similitude of bodily meat and drink, they receive Christ's body, and drink Christ's blood, not given by another, not received from another, but from Christ himself, which will be after this life their food, i. e. eternal life and blessedness. Ibid. I hear that you say, The Church of God consisteth in the unity of believers gathered together, and this is clear unto us all; unto this Church hath God the Father, by the intercession of his Son, given the holy Ghost, that he may abide with her forever, to comfort her in this life, and to glorify her in that to come—unto all the Churches of Christ, which by their number make up the body of the one and Catholic Church, we do owe honor and love by the bond of charity. Lib. 5. cap. 16. Seeing thou art under one shepherd Jesus Christ, seeing thou dwellest in the same fold of the Churches, seeing thou livest in the one faith, and hope of eternal things, as well thou white, as black Monk, why pratest thou foolishly of divers fleeces? why contend ye for no cause, or for so foolish a cause? why for so childish occasion do ye rent the chief garment of charity?—take heed, lest that name of innocence, whereby ye are called sheep, cause that you be not of the number of these whom the great Shepherd will set on his right hand. Catal. test. ver. lib. 14.
16. Peter de Bruis, a Priest of Tolous, preached in sundry places against the Popes, and the doctrine of Rome, calling the Pope, the Prince of Sodom, and Rome he called Babylon, the mother of whoredoms. and confusion; he preached against the bodily presence of Christ in the Sacrament, against the sacrifices of the Mass; he condemned the worship of Images, prayers to Saints, the single life of Priests, pilgrimages, multitude of holy days, &c. Phi. Mornae. in Myster. iniq. The new named Peter. Abbot of Cluniac, wrote against him, and imputeth these as errors unto him. 1. Altars should be broken down. 2. Sacrifices for the dead are foolishness and impieties. 3. Priests and Monks should have wives, rather then burn in filthiness and whoredom. 4. Crosses should not be worshipped, and should be removed as superstitious. 5. Churches should not be so sumptuous, but seeing they are not necessary, should rather be cast down. 6. God is but mocked with the songs that Monks and Priests do chant in the Churches. 7. The forbidding of meats on certain days, is but superstitious. 8. We should believe only the Canonical Scriptures, and the writings of the Fathers have not the like Authority. Albeit this Abbot did write bitterly against him, and imputed other things unto him, yet he showeth not obscurely that wrong was done unto him, and he saith, Because it is not manifest unto me, that he thinketh or preacheth so, I will suspend my answer, until I shall find undoubted certainly—I should not rashly assent unto that deceitful monster of report. Ex lib. 1. Ep. 1, & 2. He began to preach about the year 1126. After him his disciple Henry, a Monk, continued preaching the same doctrine. Guilerm, an Abbot, writing the life of Bernard, lib. 3. cap, 5. saith of this Henry, He denied the grace of baptism unto infants; he despised the prayers and oblations for the dead; the excommunications of Priests; the pilgrimages of believers; the [sumptuous] buildings of Churches; the idleness of festival days; the consectation of chrism and oil, and all the Ordinances of the Church. He showeth there, that the people sent for Bernard to come against him; but he refused, until Albericus, Bishop of Ostia, was sent Legate against him, and he persuadeth Bernard to go with him unto Tolouse: And then Bernard wrote his 240. Epistle unto Hildefonsus Count of S. Giles, against this Henry; and complaineth, that by that man's preaching, Churches were without people, people without Priests, Priests without reverence, and Christians without Christ; the Churches were accounted Synagogues, Sacraments not holy things, and holy days wanted solemnities; men died in their sins without penance, nor guarded with the holy communion. He writeth against his life, and calleth him an apostate, because, being a Monk, he had returned to the lusts of the flesh, as a dog to his vomit, and a player at dice. It is certain (as the proverb is) Bernard saw not all things; and howbeit he writ bitterly against him, yet he commendeth him as a learned man; and calleth him a wolf under a sheep's fleece; he had then the show of godliness, yea, and he was so reverenced, that the people did follow him; and though the man might be truly so blotted in his life, yet we see that some errors were taxed by him, and he was allowed and followed by the people for taxing these errors. Debruis was burnt at Tolouse, and Albericus carried Henry into Italy. Their books were burnt, that we can find nothing of them, but by the hands of their adversaries, who may be thought to have dealt with them, as the Heathens and Jews dealt with the Primitive Church, that is, bely them.
17. Potho, a Priest of Prumia, wrote De statu domus Dei, where are these passages. Lib. 1. Liberty of will is lost, and we are brought into captivity. Lib. 2. With us is but one word, to wit, the word which was made flesh; and one sacrifice, which was once offered by the Mediator of the New Testament, and doth make perfect forever them who are sanctified. Lib. 3. The holy Church is built on a rock, and continueth in all adversities with immovable certainty. And after he hath largely rebuked the hypocrisy, ambition and avarice of the Clergy, he concludeth, saying, Seeing ambition reigneth in them, how can they adorn the profession of Christ by word or works? Catal. test. ver. lib. 14.
18. The poor men of Lions began a new Sect of Monkery, (as Bellarmine speaketh, De Monach. cap. 4.) and went to Rome to have their Religion confirmed by Pope Alexander III. but because it was mixed with sundry Heresies (as he speaketh) they were rejected, and their Religion was condemned. The History of these men is worthy of knowledge, as many have written against them, and others for them. About the year 1150. was a rich Merchant at Lions, of good reputation for wealth and prudence, Peter Waldius, or Waldensis, so surnamed from Waldy, a Village in the East borders of France, afterwards called Vandra: It happened on a day, when the elder men of Lions were assembled, that one fell down and died suddenly; this spectacle gave occasion unto this Peter of thinking upon the frailty of this life, and the vanity of men's cares for so brittle a thing, wherefore he resolveth to be more mindful of that eternal life: First, to this end he purchaseth a Bible, (which in those days was not forbidden, yet very rare in the hands of either Laics or Clergy) and like the man desirous to buy the jewel, he spent the rest of his days in seeking the water of life; that which he learned, he imparted it unto his family, and catechised them. His manner of instructing was so familiar and effectual, that sundry of his neighbors were desirous to hear him; he was no less willing to teach them, and informed them, not of private fantasies, but expounded the holy Scriptures, and translated some parts thereof into the French Language, Ia. Thuan. ad Ann. 1550. The Priests were offended, and (like dogs, who neither can eat hay, nor suffer the oxen to eat) they charged him to leave such work, and put not his hand into their harvest, unless he will bring worse upon himself. The man cared more for conscience then their menaces, and followed his course, nor did the people abstain from his company. Some made better progress with him then they had done before, and became his colleagues in teaching others. Wherefore John, Arch-Bishop of Lions, excommunicated him and all his followers, and did confiscate all their goods. So after five years they were scattered, some seeking place of residence in one Country, and some in another. Wheresoever they went, they purchased the praise of good conversation, and by way of pity, were called the poor men of Lions, as indeed they were deprived of their goods; and not professors of poverty, as our adversaries speak of them. They were also called Leonistae, from the same City which by some is called Leon: and they were called Insabbatati, or Inzabbatati, not because they kept not the holy days, nor because they followed the Jewish Sabbath, but from Zabata, or Zabati, which is an up-land shoe, (as Ia. Vsser. de Eccles. statu. cap. 6. showeth from Nic. Eimeric. in par. 2. direct. Inquisit.) because upon their shoe they had a certain sign, whereby they knew one another. Afterwards other names were given unto them from the places of their abode, as Tolosani, Albigenses, Caprarienses, &c. and from their Teachers they were called Waldenses, Josephini, Peronistae, Arnoldistae; and because they joined with the hearers of Peter Bruse, they were called Petrobrusiani, Henriciani; and because the Heresy of the Manachees waxed about that time (as was touched in the former Century) in France and Italy, some through malice, and others through ignorance, called them Manichees, Gazari, &c. When they were thus scattered by persecution, the Church of God was gathered; for they were persecuted by the Bishops Arelaten. Narbonen. Aquens. and Albinen. and some suffered constantly, and others fled; so that Popliner. in Hist. Francor. lib. 1. (whom Genebrard in Chronol. lib. 4. testifieth to have told all things simply according to truth of History) saith of them, About the year 1100. maugre all Christian Princes, they spread their doctrine little differing from the Protestants at this day, not through France only, but through all the bounds of Europe almost, for the French, Spaniards, English, Scotch, Italians, Dutch, Bohemians, Saxons, Polonians, Lithuanians, and other Nations defended the same stubbornly until this day, saith he. Reynerius (an Italian Inquisitor under Pope Innocent III.) in his Book Contra Haeret. cap. 4. printed Ingolstad. An. 1613. writeth of them thus, Among all the Sects that ever were, or now are, none is so hurtful to the Church as these poor men of Lions, for three causes. First, Because it continueth longest; for some say, it hath been from the days of Pope Silverster I. and others say, from the days of the Apostles. Secondly, Because it is most general, seeing there is no Nation where it spreadeth not. Thirdly, Whereas all others are conjoined with blasphemy against God, this Sect of the Leonists hath a great show of godliness; for they live justly before men, and believe all things concerning God, and all the Articles of the Creed; only they blaspheme the Roman Church, and hate her, and the multitude is ready to accept such things. This testimony giveth occasion to search deeper for their original. All Historians (almost) agree, that Peter de Waldo lived about the year 1150. and that these were called by those foresaid names; the difference is, Poplinerius saith, The Waldenses were about the year 1100. Sigonius de Regno Ital. lib. 9. saith, Eriald did persecute the Patareni in Milan about the year 1058. And Reynerius saith, No Heresy continued longer time—But from the year 1150. until the year 1215. (when Reynerius lived) is not so long a space as some Heresies have waxed; yea, he expressly saith, that some bring their original from the days of the Apostles. Wherefore it may well be said, That some of that profession had been in all ages, to whom the Waldenses did associate themselves. Among them were the Henriciani, Berengarians, Bertram, &c. Reynerius speaketh of their number, saying, None durst hinder them, both for the multitude and power of their abettors; I was oft present in the Inquisition, and at their examinations; there were accounted forty Churches defiled with this Heresy; and in one Parish they had ten Schools: So he. Gretser, a Jesuit, in Prolog. contra Valden. saith, It may be truly said to have waxed, because scarcely any Country hath been free of this pest, and it did so spread itself into sundry Provinces. Trithem. in Chron. Hirsaug. and after him P. Mornay in Myster. say, If any of them had been passing from Colein to Milan, he did lodge in one of their houses every night; as they marked their houses above the doors, that their own fellows might know them. Vernerus in Fascic. tempor. aetat. 6. showeth their condition, saying, Of old the Catholic faith was oppugned by mighty Princes, by subtle Philosophers, and sly Heretics, and other men of note; but in those days it was not a little quelled by contemptible Laics, and most poor Idiots: to wit, as the Apostle saith, God hath chosen the foolish things of the world to confound the wise. Again Vernerus saith, Yet there were some most subtle persons, who endeavored to maintain the Heresy of the Waldenses. And Jac. de Rebiria (cited in Catal. test. ver. lib. 15.) saith, Because they who were called Priests and Bishops at that time, were almost ignorant of all things, it was easy unto the Waldenses, being most excellent in learning, to gain the first place among the people; some of them disputed so accurately, that the Priests permitted them to preach publicly. As for the continuance of this Heresy (as the Romanists call it) in following times, we are informed by testimonies both of Papists and Protestants. Or • . Gratius in Fascic. rer. expetend. having inserted the confession of faith, which they sent unto the King of Hungary An. 1508. saith, It differeth not much from these things that are now taught by some, [meaning Luther] so that these may seem to have learned from the others. And he admonisheth ingeniously, that the Waldenses may be better known from that confession, then by the Catalogue of Heretics set forth by Bernard de Lutzenburgh. John Naucler in Generat. 47. saith, The Hussites followed the Sects of the Valdenses. Ia. Thuan ad An. 1550. writeth more fully, saying, Peter de Valdo, leaving his Country, went into Belgio and Picardy, (as it is now called) finding many followers; he passed thence into Germany, abiding a long space in the Cities of Vandalia; and lastly he settled in Bohem, where to this day (saith he) they who embrace that doctrine, are called Picards. His companion Arnold took another course into Aquitania, and abode in Albium, whence were the Albigei, who quickly went among the Tolosates, Ruteni, Cadutci—King Louis VIII. would have killed the Albigenses, if he had not been taken away by sudden death; albeit, from that time they were scattered hither and thither, yet always arose some to hold their doctrine on foot, as John Wycliffe in England, John Huss, and Jerome of Praga: and in our time, when the doctrine of Luther was received with the applause of many, the residue of them who were scattered everywhere did gather, and with the name of Luther were encouraged, namely about the Alps; and when the Waldenses in Merindol and Cabriers, heard of what was done in Germany, they were glad, and sent for some of German Teachers, and then they show themselves more then they had done before. And after three pages (Edit. Offenbach. An. 1609.) he saith, The Caprienses were at that time molested with wars by them of Avenion, and in the common danger, they wrote the sum of their Religion, agreeing almost with the doctrine of Luther, and they presented it unto Francis I. and he sent it unto Ja. Sadolet Bishop of Carpentoract, who was of a pious and meek disposition, and received the suppliants bountifully—what things were spread of them besides those heads, he declareth ingeniously to have been forged through envy, and to be mere lies, as he knew by Inquisition that he had taken of them before. And Serrarius in Trihaeres. saith, Who today are Calvinists, were anciently Berengarians. Wendelstin in praefa. in eod. can. & Decret. printed An. 1525. saith, The Lutherans are new Waldenses; and sometimes he calleth them German Waldenses. To come unto the judgment of the Reformed; Bishop Ridley, sometime Bishop of London (who suffered martyrdom Ann. 1555.) giveth them this testimony; Those Waldenses were men of far more learning, godliness, soberness, and understanding of God's Word, then I would have thought them to have been in that time, before I did read their books: if such things had been published in our English tongue heretofore, I suppose surely, great good might have come to Christ's Church thereby. The Letters of Martyrs, printed Ann. 1564. pag. 78. Hier. Zanchius doubteth not to say, When Religion decayed in the East, God established it in the valley of Angronia and Merindol, Tom. 4. co. 720. and having seen their confession, he saith of it, in an Epistle unto Crato, I read attentively and diligently, with much delight, the confession of the Brethren Waldenses, which thou sentest unto me; for I saw not only all the doctrine agreeable unto the holy Scriptures, but I think also, I see the sincere and truly Christian godliness of their hearts; for they seem to have had this only scope in their confession, not to destroy all whatsoever is in the Church of Rome, as the Arians do, but to edify their Churches according to the true and Apostolical, and so the saving rule of godliness; casting away what should be cast away, and retaining what is to be retained; which is the right and lawful form of reformation; Oh that we were all prone unto the same study, after the example of these good Brethren George Abbot contra D. Hill, in answer to the first reason, sect. 29. saith, For this cause Bellarmine in praefa. generali Controvers. joineth these together as Heretics, the Berengarians, Petrobrusians; Waldenses, Albigenses, Wiclenists, Hussites, Lutherans, &c. And Louis Richcom, another of that Society, in his defense of the Mass against the Lord Plessis, saith, That the Ministers, for confirming their figurative sense in This is my body, have none for their Doctors, their Ancients, and their Fathers, but Berengarius, Zwingli, Calvin, Carolstad, Wicleff, the Albigenses, and the Waldenses. The Waldenses then (saith Abbot) and Albigenses are ours, by confession of our adversaries; and of these were no small company; for as du Haillan Hist. lib. 12. in the life of Philip III. King of France, speaketh, being driven from Lions, they withdrew themselves into Lombardie; where they so multiplied, that their doctrine was spread through Italy; and came as far as Sicily. As the same Author writeth, Philippus Augustus came to his Kingdom An. 1180. (which is now more then 400. years since) and in his time it was that the Albigenses did so increase in France, that the Pope and Princes were afraid of their number; he who readeth the story of them; shall see that they are reported to have held many gross, wicked and absurd opinions mingled with their true doctrine; but du Haillan, the best and most judicious Chronicler of France, and no partial witness on our behalf, (since his profession touching Religion was such, that he was employed to write that story by Henry III.) had not so little wit, but that he perceived these imputations to be laid on them in odium, and of purpose to procure their defamation; see how wisely he speaketh truth, and yet so toucheth it, that his fellows might not justly be offended at his words. Although (saith he) those Albigenses had evil opinions, yet so it is, that those did not stir up the hate of the Pope, and of great Princes against them, so much as their liberty of speech did, wherewith they used to blame the vices and dissoluteness of these Princes and of the Clergy, yea, to tax the vices and actions of the Popes; this was the principal point which brought them into universal hatred, and which charged them with more evil opinions then they had. So far Abbot from Haillan. It cannot therefore be ignorance, so much as perverseness of the Papists, when they glory of the antiquity of their Religion without opposition, and upbraid us with late original: they cannot deny that our Religion is older then Luther; and according to the testimony of the before-named Reynerius, the doctrine of the Waldenses, was even from the days of the Apostles. And for clearing that which du Haillan saith; concerning their taxing the vices of the Clergy, I shall show out of their Apology (which the Waldenses of Bohem wrote unto their King Ladislaus, about the year 1509.) the occasion of their first separation from the Roman Church; there they say, We wish your Majesty knew for what cause we did long agone forsake that Roman crew; truly the execrable wickedness of the Prelates (by the instigation of the Devil, whose work it is to sow discord and contentions among brethren) compelled us to leave them; for they through blind malice, and insolent pride of the power of darkness, were deboaching one against another, and despised the laws of peace & Ecclesiastical love; and they being void of all humanity, did rattle one against another publicly, not only with scurvy words, but reproachful & contumelious writings, and were shamelessly stirred up one against another like Atheists; they forsook the power of Ecclesiastical keys, wholesome truth, religious worship, gracious piety, sound faith, the gifts of the 〈2 pages missing〉 •• versaries; so that albeit many have written against them, yet their testimonies are contrary. As for the first, He showeth from M. Freher in Bohem. rer. Hist. printed at Hanoue, pag. 231. The Leonists are chaste; and pag. 232. they eschew whatsoever things are filthy. 2. In the same place Freher saith, In their language they are sparing, they eschew lies, swearing, and all things that are filthy; so that they did forbid all swearing in common talk, or for light causes, which was frequent in these days, saith he there. And Reynerius in Summa de Cathar. & Leonist. printed at Paris An. 1548. saith, They dispence with oaths for eschewing death. Hence it appeareth, they granted that in some cases an oath is lawful; but in that he addeth, for eschewing death, it is but a misinterpretation; as is clear by what we have heard from Aen. Silvius and Naucler, that they held, No deadly sin should be tolerated even for eschewing, &c. 3. The above-named History, pag. 222. saith, When an Heresiarch, a Glover in Cheron, was lead unto death, he said, Ye do well to condemn us now; for if our estate were not born down, we would do unto the Clerks and Monks as they do unto us. 4. In pag. 232. it is said, They believe all the Articles of the Creed, but they say, Ave Maria, and the Creed, are not prayers. As for the fifth and ninth, in the same page it is said, They pray seven times a day; an elder beginneth the prayer, and maketh it long or short as he thinketh expedient, and the rest follow him. Whence it is clear, that they used other prayers, or were not tied to prescribed or stinted forms. The sixth and eighth are contrary unto the above-named Articles of Aen. Sylvius and Naucler. That the seventh is a calumny, appeareth by that they did condemn the begging of Friers; and Freher, pag. 231. saith, their Teachers are Weavers and Tailors; they heap not up riches, but are content with necessaries; and pag. 253. he hath an answer of theirs unto Augustine Olomucen. where they say, we are not ashamed of our Priests, for that they purchase their livings by their handy work, because so the doctrine and Apostolical example teacheth us, &c. And it is clear, that their condition did so require; and they did judge that the truth of the Gospel, and reproaches for Christ, were greater riches then the treasures of Egypt. It is objected also, that Peter Waldo was a Lay-man, and so wanting a call or orders, he could not confer it on others. But Matth. Parisiensis ad An. 1223. testifieth, that many Bishops turned unto them; and that they had an Arch-Bishop Bartholomew, who consecrated other Bishops and Ministers. So albeit at the first, the man began to teach his own family only, yet afterwards, their number increasing, they wanted not lawful teachers. Some object, that they refused Baptism unto Infants; and others say, They despised the Old Testament; but those are contrary unto their confession. It may also be objected, that in their confession they acknowledged seven Sacraments; but consider the description and use of those which they call Sacraments, and the difference shall be found of no great weight; all those things being well weighed, we need not doubt to join hands with the Waldenses, as with our elder Brethren; nor can the Papists deny, that our Church is older then Luther; I say, with Brethren, not as Fathers, because their doctrine and ours, is not originally from them, but from Christ and the sacred Scriptures.
19. It remaineth to show, how the Waldenses were persecuted. In the year 1163. Ecbert a Monk had disputed at Colein, August 2. with Arnold Marsilius, and Theodorick, who had come from Flanders; because they would not yield, Arnold, with seven men and two women, were burnt the next day. When they were in the fire, Arnold was heard to say unto his Brethren, Be constant in the faith, ex Caesari. Heisterb. lib. 5. cap. 19. Theodorick escaped at that time; but afterwards he with some others was burnt at Binna. The same year Pope Alexander III. in a Synod at Towers, accurseth them all, without any special mention of their doctrine; and he accurseth all that bought or sold with them. Ann. 1170. the same Pope sent a Cardinal unto Tolouse, to persecute them there; at that time two left their profession, and he gave them places of Canons. Hovedan Annal. par. 2. testifieth, that Oliverius, and some others which were called good men, were brought into Inquisition in the Province of Tolouse by Peter Arch-Bishop of Narbon. Girald Albien, and others, all the people beholding the spectacle. Their preachers were called in Lombardy Consolati; in Germany and France, Boni homines. An. 1178. Peter Cardinal of S. Chysogono, was sent again to Tolouse, where he, and Louis King of France, and Henry King of England, against the Albigenses, but there came little or no speed. Continuator Rober. Monten. and from thence they sent Reginald Bishop of Bathonien, and Henry Abbot of Clareval, in the Diocy of Albia, in the Legate's name, to charge Roger Lord of that Land, to purge his Territories from those Heretics; because he would not give obedience, nor his presence, they accursed him. Rog. Hov. lo. cit. The next year the same Pope in a Council at Rome accurseth them all; the decree is in Tom. 4. Council. printed at Rome, neither is any mention of their errors in it. After two years, that Abbot being made Bishop of Albanen. and a Cardinal was sent into Gascony, but in vain, saith Altisiod. Cronol. ad An. 1181. for so soon as the poor men had liberty, they returned unto their profession. An. 1183. in the Village Bituricen. 5000. were killed in one day, whom they called Catharelli, or more contemptuously Ruptarii, Guil. Armorica. in Gestis Philippi. Frumald Bishop of Atrebat, imprisoned Adam and Radulph, with other two; because he was sick, William Bishop of Rhems, came thither with the same Philip; and caused them to be burnt. The next Pope Lucius, in a Council at Verona (where the Emperor Frederik was present) accursed all the Waldenses; so did Urban III. and Clemens III. as witnesseth Andr. Favin. in Hist. Navar. lib. 5. and we will hear more of their persecution hereafter. Ia. Vsser. in Eccless. statu cap. 8, & 10.
20. Radevic a Canon Frising wrote two Books of the life of the Emperor Frederick I. lib. 1. cap. 10. he (speaking of Pope Adrian) saith, Let us hear the beast, that hath a face like a lamb, and speaketh as a dragon.
21. William Arch-Bishop of Senon. wrote unto Pope Alexander III. thus, Let your Excellency, most holy Father, hear patiently what we say; for our soul is in bitterness, and so is your devoted Son, the most Christian King of France, how all the Church of France is troubled with scandals, flowing in time of your Apostleship from the Apostolical See; Seeing (as our Nation saith) Satan is let loose there to the ruin of all the Church; there Christ is crucified again, and manifestly sacrilegious persons and murderers go free. Baron. ad An. 1170. ex Manuscrip. Vatic. At the same time Stephan. Tronac. in epist. 86. ad John. Pictavi. (which is printed with the Epistles of Gerebert) said, I know not, Father, whether the 1000. years be expired, when Satan should be loosed; but we see his servants so loose, that they bind God's servants. Vsser. lib. cit. cap. 3.
22. Peter a Parisian Monk, being of great age, died Ann. 1167. in his Book De Verbo Abbreviat. he commendeth God's word, and taxeth the idleness and impieties of Priests, the curiosity of School-men, the multitude and abuses of Masses; the multitude of men's traditions, whereby the precepts of God are made void; he calleth Indulgences, a godly deceit: He showeth how Lucas, a Bishop of Hungary, had excommunicated a Lay-man for a crime; the man ran to Pope Alexander III. and obtained absolution for money; but the Bishop regarded not the Pope's threatenings, but did excommunicate the man again, and the third time for his obstinacy: wherefore the Pope did excommunicate the Bishop; but Lucas despised his curses as unjust, and never sought absolution; nevertheless, this Bishop was highly accounted after his death, and was called St. Lucas, Catal. test. ver.
23. Bernard Clunicen. about that time, wrote a large satyr, not sparing the Pope nor Cardinals, of which are here some passages ex Catal. test. ver. lib. 14.
Then of the Prelates and Clergy, he saith,
When he hath hinted at the manifold impieties of the Clergy, he striketh again at the head:
Behold! here he calleth Rome Babylon, and the Pope the King of it.
24. In that Century were many pamphlets and rhimes written in all languages almost, against the errors and vices of Popes, Bishops and Clergy: namely, a book was written having the picture of Christ casting buyers and sellers out of the Temple, and another of the Pope sitting upon his throne; above each were some rhimes written, showing the manners of the times; above the Pope thus,
25. In Tom. 2. Concilior. printed at Colein An. 1551. is a little book with this title, Opusculum Tripartitum, de negotiis Ecclesiae. In the third part thereof are noted many filthy abuses in the Church, and faults of the Clergy, and Prelates are noted. Cap. 1. It is commonly heard, how wicked women say, That they have more gain by their sin on one festival day, then in an whole week, or fifteen working-days. It is also sure of many other sins, that they be innumerably more committed on festival days, then in other days; and therefore it seemeth, it were more acceptable unto God, that there were fewer festival days in the Church, or at least that workmen might after the hearing of the Service, go about their work, seeing many have not maintenance to themselves and their families, but by their work; and the wealthier sort do waste more on festival days in tap-houses, then in other days—In some Cathedral Churches is a custom, that when some Canons will not pay unto the Clerks what is due, the Clerks suspend them from the Service, and so in these Churches is no Service, and sometimes for a very naughty occasion; it were better that other punishments were laid on these Canons—In many Cathedral Churches, so few Clerks are present at the Canonical hours, that sometimes they be scarcely four or six, albeit in these Churches a great multitude of them have their entertainment for that Service only: now all these abuses might be helped—and especially that men be not compelled unto new festivals. Cap. 2. Because no inferior dare speak against the Roman Church, it were very decent that the Lord Pope, and the Lord's the Cardinals, would diligently observe what things are to be reformed in the Roman Church; and that they would begin there, to the end the reformation (which belongeth unto them) of others may have the better success; for behold how great mischief and scandal hath flowed through all the world (that I speak not of other things) in so many vacations of Popes that have happened in our days. Cap. 3. All the world is offended, and speaketh against the multitude of poor religious men, who are not now called Religious, but Trutannii; this turneth to the great contempt of that Religion: Albeit that Order may be called good, and there be some good men among them, yet it seemeth expedient that they be not multiplied, except only in so far as the world may be able conveniently to bear them —Cap. 4. Seeing bad Prelates are the cause of innumerable evils, there should be greater diligence in their admission, by a prudent trial of the person, by them who are not accustomed to lie. Again, there is so great difficulty in the deposition of Prelates, according to the Laws, by the multitude of witnesses which is required, that none of them, how wicked soever they be, is feared for deposition; and therefore innumerable Churches, lying many years under a pestiferous Prelate, are destroyed both temporally and spiritually: therefore it seemeth expedient that a Law were made for removing wicked Prelates more easily; whence a double benefit would follow, to wit, the deliverance of the Churches which perish under them, and a fear in other bad Prelates; It seemeth also that there is not so great reason of keeping this difficulty now, as was of old; because then all the Prelates (almost) were good men, and their adversaries rose wickedly against them; but now none accuseth a Prelate, but they which are good men, and are moved with the zeal of God against bad Prelates—There is so great negligence of Prelates in correcting, that seldom any is heard to correct, even they who are reputed to be good men; and seeing many evils follow upon this, some remedy should be provided—There is so great vanity and prodigality in the families of many Prelates, in their clothes cutted, watered, flowered, and their shoe-ties of gold, and such other many things, that in the Court of any secular Prince or King is not found so great vanity; and it were decent, that in the families of the Successors of the Apostles, stricter discipline were seen in their habit or accoutrement, as was ordained by Laws. Cap. 6. Rich Benefices are bestowed (for the most part) on such persons which never reside there; and scarcely will ye find a Bishop, which dispenseth not easily with their non-residence, to the great damage of souls—When a Curate putteth a Vicar in his Parish, there is no respect unto the qualification of his person, for the most part, but only who will be content with the least wages; and then these Vicars devise many ways to extortion the people—Parishes are bestowed for the most, not in a godly way, but upon entreaties, and acquaintance, unto persons that are altogether unworthy, and are not able to rule souls: and which is worse, there is great slackness in many Prelates, that they do not chastise Parish-Priests, albeit in their uncleanness, and notorious crimes, they be bad examples, and occasions of perdition unto their Parishioners; or if they do censure them in the purse, they suffer them to continue in their sin. Cap. 12. Because many Prelates are lukewarm (alas!) in these things that belong unto God, yea, and are contrary unto all good almost, it seemeth that they are no way expedient—In late times two Emperors were deposed in Councils, for temporal damage they had done unto the Church—how then can the Church dissemble, that a Prelate which doth innumerable evils unto the Church, and is altogether unfit for government of souls, should be deposed solemnly? it is greatly to be feared, that for their dissembling and tolerations, the wrath of God will be poured on the Church. The Compiler of the Councils, thinketh this book was written in the twelfth Century, and some of these passages seem to agree. Catalo. test. ver. lib. 14.
26. Henry Arch-Bishop of Mainz, was dilated at Rome for speaking against the tyranny of the Popes: he sent Arnold, one of his Clergy, to make his Apology; and he turned his accuser, and did so by money prevail with two Cardinals, that they were sent to examine the cause. When they came into Germany, and had cited Henry, they would not heat his answer, but deposed him, and put the same Arnold in his See. Then said Henry unto the Cardinals, If I had appealed unto the Apostolical See against their unjust proceedings, the Pope possibly would not have regarded me, and nothing had accrued unto me, but labor of body, loss of my goods, and grief of mind; therefore I do appeal unto the Lord Jesus Christ as the most righteous Judge, and I charge you to answer me there before the highest Judge; for ye have not judged righteously, but as it pleased you, being corrupted by money. They answer, When you go first, we will follow. Not long thereafter Henry dieth, and when the Cardinals heard thereof, the one said to the other merrily, He hath gone, and we will follow in time. Within few days, the one going to ease himself, all his bowels gushed out; and the same day the other began to bite his own fingers, and was choked. These things were reported abroad, and everyone said, Blessed be God, who hath avenged the injury that was done unto the innocent man. Immediately the same Arnold was killed in an uproar, and lay unburied some days upon the street. Ibid. ex Conradi Chronic. Mogunt.
27. Peter Abailard, trusting in Philosophy, spoke and wrote against the Trinity, and against the office of Christ. Bernard in Epist. 192. ad Guido. saith, That in the doctrine of the Trinity, he is an Arian; of grace, a Pelagian; of the person of Christ a Nestorian. He was summoned to answer in a Council at Soisson; where he did appear, but would not answer; and only did appeal unto the Court of Rome, and did glory that his books had found acception there. The Bishops did note and condemn his errors; and the sentence against his person they did refer unto the Pope Innocentius. Ibid. Epist. 191. His errors are more particularly (though not all) expressed in Epist. 190. thus; While he professeth to give a reason of all things, he adventureth above reason, against reason, yea, and against the faith; for what is more against faith, then that he will not believe what he cannot comprehend by reason? and expounding that of Eccles. 19. He that is hasty to give credit, is light minded, he saith, To credit hastily, is to give credit before reason; whereas Solomon speaketh it not of faith in God, but of natural credulity among men: for blessed Gregory denieth that to be faith, which hath experience in human reason; and the Apostles are commended, in that they did follow the Redcemer at his simple command; and Mary is commended for preveening reason by faith, as Zacharias was punished, that he would have reason ere he would believe—2. He saith, God the Father is full power, the Son is some power, and the holy Ghost is no power; and that the Son is in respect of the Father, as species ad genus, or a man in respect of a living wicht, or a brazen seal unto brass. Is he not here worse then an Arian? who can endure him?—3. He saith, All the teachers after the Apostles agree in this, that the devil had power over man, because man of his own accord did yield unto the devil; for say they, If one overcome another, he who is overcome, becometh servant unto his victor; and therefore (said he) as the teachers say, the Son of God became man, that man, which could not be delivered any other way, might be made free again from the devils power by the death of an innocent: But it seemeth unto me (said he) that neither the devil had ever power over man, but as a Gaoler, by the permission of God, nor did the Son of God assume flesh to deliver man—All men say so, saith he, but I say not so. What then?—what hath the Law, what have the Prophets, the Apostles, and Apostolical men declared unto us, but that God was made man to deliver men? art thou not ashamed to say, that they all think contrary unto thee, when they all agree together? but though an Angel from Heaven shall teach another Gospel, let him be accursed—Let him learn then, that the devil not only had power, but just power over men, that consequently he may see also, that the Son of God came in the flesh to deliver men. And albeit I say, that the power of the devil was just, yet I say not that his will was just; wherefore not the devil invading, nor man deserving, but God delivering is just; for one is said to be just or unjust, not according to his power, but his will; wherefore this power of the devil, albeit it was not justly purchased, but wickedly usurped, yet was permitted justly. And so man was justly held captive, yet so, that justice was not in man, nor in the devil, but in God; and man was justly condemned, but was mercifully delivered; and yet so mercifully, that there wanted not justice even in delivering him; seeing such was the mercy of the Redeemer, that (which was suitable unto the remedy of delivering) he did show justice rather then power against the invador: For what could man, the servant of sin, and slave of the devil, do of himself to recover righteousness that he had lost? therefore the righteousness of another is imputed unto him, which had it not of his own; and so it is—But what necessity required, or what reason was there, that seeing the mercy of God could by his only word have delivered man, yet the Son should assume flesh for our redemption, and suffer so much, even the ignominious death of the Cross? We answer, The necessity was on our part, even the hard necessity of them who sat in darkness, and in the shadow of death—And the reason was the good pleasure of him who did it. Who can deny that the Almighty had other ways to redeem, justify and deliver? but this cannot privilege the efficacy of this way which he hath chosen; and possibly this is better, by which we in this land of oblivion, and of our fall, are admonished the more powerfully and livelily, of so many and so great grievances of our Redeemer; and albeit we cannot fathom the mystery of God's counsel, yet we may feel the effect of the work, and perceive the fruit of the benefit—It is a true saying, and worthy of all acceptation, that when we were yet sinners, we were reconciled unto God by the death of his Son—And he concludeth all his railings and invectives against God; so that he saith, All that God did appear in the flesh for, was our instruction by word and example; and all that he suffered and died for, was the demonstration, and commendation of his love toward us. But what availeth his teaching us, if he hath not restored us? or are we not taught in vain, if the body of sin be not first destroyed in us, that we should not be the servants of sin? If all that Christ hath been profitable unto us, was the showing a good example, it followeth also that we must say, All the harm that Adam hath done unto us, was the only showing of sin; seeing the plaster must be according to the quality of the wound; for as in Adam all do die, so in Christ shall all be made alive; therefore as the one is, so is the other—Or if we will rest in the Christian faith, and not in the Pelagian Heresy, and confess that the sin of man was propogated by generation, and not by example; we must also confess, that by Christ righteousness is restored, not by example, but by generation, and life by righteousness; that by one sin came upon all men to condemnation, so by the obedience of one, righteousness came on all men unto justification of life. And if it were so, that the purpose and cause of the incarnation (as he saith) was only the enlightening of the world with the light of knowledge, and the kindling of love, by whom is our redemption and deliverance?—God forbid that I should glory in anything, but in the Cross of our Lord Jesus Christ, in whom is our life, salvation and resurrection. And indeed I look upon three things chiefly in the work of our salvation; the example of humility, when God made himself of no reputation; the measure of his love, extending to the death even of the Cross; and the mystery of redemption, whereby he destroyed death which he suffered: but the first two, without this last, are as if ye would paint in the air; truly the example of humility is great and very useful, and the example of love is worthy of all acceptation; but they have no foundation, and therefore no standing, if there be not redemption. I would with all my endeavor follow the example of Christ, and I desire to embrace, with the mutual arms of love, him who hath loved me, and given himself for me; but I must also eat the Paschal Lamb, for unless I eat his flesh, and drink his blood, I shall not have life in me—There be also many other Articles in his books, and no less evil, &c. As everyone may understand, that upon these grounds follow the points of original sin, of free-will, of justification, &c. Pope Innocentius II. did condemn in a Council of Cardinals, at Rome, this Abailard, and all these his perverse Articles, and commanded perpetual silence unto him, as an Heretic; and ordained all who followed his errors, to be excommunicated, as is in his Epistle, which is among the Epistles of Bernard the CXCIV.
28. When Calo. Johannes was Emperor of the Greeks, was a Synod at Constantinople, where Anselm Bishop of Havelbergens. did dispute for the primacy of the Roman Pope, and alleged these reasons; 1. The Synod of Nice saith, Let all men know, and no Catholic should be ignorant, that the Roman Church is not preferred by decrees of Synods, but hath obtained the primacy by the Evangelical voice of our Lord and Savior, when he said unto Peter the blessed Apostle, Thou art Peter, and upon this rock I will build my Church, and the gates of hell shall not prevail against it; and I will give thee the keys—2. Peter and Paul suffered martyrdom at Rome. 3. The first See of the Church is Rome, the second is Alexandria, and the third is Antiochia; which three are founded by Peter. 4. Only the Roman Church hath continued in all ages without heresies, whereas all other Churches have been defiled with heresies. 5. Christ said, I have prayed for thee, Peter, that thy faith fail not, and when thou art converted, confirm thy brethren. 6. The Church of Constantinople hath been obnoxious unto many heresies, that have begun there, or brought thither, there was Arius, Macedonius, Eutyches, Eunomius, Eudoxius: therefore all Churches should acknowledge the Roman as their mother. Nechites, a Greek answereth; The Roman Church was the first among the three Sisters; but the Bishop of Rome was never called the first of Priests, nor the first Bishop, but the Bishop of the first See; and he did first receive from Phocas, to be called the head of all Churches. Moreover these three Sisters were united together by some conditions, that neither the Bishop of Rome, nor of Alexandria, nor of Antiochia, might teach any things in their Churches which was different from the faith of the others, and so they all should preach one and the same; for this end it was ordained, that two Legates well learned, and sound in the faith or doctrine, should be sent from the Church of Rome, the one to abide at Alexandria, and the other at Antiochia, who should diligently observe, whether they did continue preaching the analogy of faith; and likewise two should be sent from Alexandria, one to Rome, and the other to Antiochia; and two from Antiochia, the one to Rome, and the other to Alexandria; and so they might aid one another, if any need were; and whatsoever was taught in any of these Churches, should be confirmed by the Authority and testimony of the others; but if anything were contrary to the faith, and disagreeing from the truth and communion of these Churches, the Legates of the others should by brotherly charity, and humble admonition correct that; or if they could not correct it, and one as temerarious and presumptuous, would contentiously defend his error, by and by it should, by these Legates, be deferred unto the audience of the other Sisters; and if by Letters Canonically written, that Sister could be reduced unto the harmony of wholesome doctrine, it was well, but if not, a general Council might be assembled. 2. The Empire was translated from Rome to the East; and then it was ordained by 150. Bishops assembling in this City, when blessed Nectarius was ordained Bishop of this See, after the condemnation of Maximus Ennius (who was infected with the contagion of Apolinaris) then it was ordained (I say) with consent of the most godly Emperor Theodosius the elder, that as old Rome had obtained from the holy Fathers, in former time, the first place in Ecclesiastical causes, so then new Rome, for the honor of the Empire, should have the Ecclesiastical precedency after her, and should be called as the second Rome, so be called and be the second See; and should preside all the Churches of Asia, Thracia and Pontus, and treat of all Church-affairs, and determine them by her own Authority; And then such Legates, Wardens of the Catholic faith, as were sent to Alexandria and Antiochia, were sent also into this Royal City, and likewise from hence unto them for the same ministry, that they all might teach the same, and differ in no point of truth. 3. When the Empire was divided, the Bishops were also divided; the decrees of the Roman high Priest, that were established in their Councils without the Greeks, let these Bishops, which belong unto him, look unto them; As for these Councils which in these days they hold, how should we embrace their decrees, which are written against our knowledge? For if the Roman Bishop, sitting in the high throne of his glory, will thunder against us, and as it were from above throw his commands, and will judge of us and our Churches, not with our counsel, but at his own pleasure, yea and will Lord it over us, what brotherhood, or what fatherhood can be in this? who can patiently endure it? for then we might be called the very slaves, and not children of his Church: And if this were necessary, and so grievous a yoke were to be laid on our necks, none other thing followeth, but that the only Roman Church should have that privilege which they hunt after; and she shall make Laws unto all others, and she herself be without Law; and so be not a pious mother of children, but an imperious Lady of slaves: To what purpose then were the knowledge of the Scriptures, the studies of learning, the doctrine and discipline of teachers, and the noble wits of the wise Greeks? the only authority of the Roman high Priest, which as thou sayest, is above all, turneth all to nothing. Let him be the only Bishop, the only Teacher, the only Commander, and let him only, as the only Pastor, answer unto God for all things that are concredited unto him only; But if he will not have fellow-laborers in the Lord's vineyard, and if he be exalted in keeping his primacy, let him glory in his primacy, but not contemn his brethren, whom the truth of Christ hath begotten in the womb of the Church, not unto bondage, but unto freedom; For as the Apostle saith, We must all stand before the throne of Christ, that everyone may receive as he hath done, whether good or ill. He saith, All; though he was an Apostle, he excepteth not himself; he excepteth no mortal: He said, All; he excepteth not the Roman high Priest. Nor is it found in any Creed, that we should believe specially the Roman Church; but rather we are taught everywhere to believe, that there is one holy Catholic Church. These things speak I of the Roman Church, with your favor, which I do reverence as you do, but will not follow absolutely, nor do I think that she should be followed in all particulars: whose authority thou hast propounded unto us as so excellent, that we must forsake our own customs, and receive her form and change in Sacraments, without examining by reason, and without authority of Scriptures, but we, as blind men, should follow her leading us, whither she willeth by her own spirit; which how safe or honorable it is for us, let both the Latin and Greek Sages judge. 4. Thou sayest, that the Lord said unto Peter alone, and not unto all the Apostles, Whose sins ye forgive— and, what thou shalt bind on earth— But it is believed, that the Lord said that not unto Peter only, but indifferently unto them all with Peter, or to Peter with them all: Nor did the holy Ghost come down on Peter only at the Pentecost, but the Lord sent him unto them all in a like gift, and in a like measure as he had promised: therefore we do so acknowledge the power to be given of the Lord, and received by Peter, that we think the Authority of the other Apostles should not be minced, seeing certainly, they all equally, without any prejudice of another, or usurpation, as truly meek and lowly in heart, did receive the same holy Ghost, and by the same holy Ghost, did receive the same power of binding and loosing; nor can we think that the privilege was given unto Peter only, which is common unto them all by the Lord's gift; therefore we may not take from others, which have the same power, and ascribe unto one, the Authority which is common to them all: Let Peter, as the twelfth Apostle, be honored, so that the other eleven be not excluded from the Apostleship, which certainly they did receive by an equal, and not different dispensation; not from Peter, but from the Lord himself, even as Peter did. 5. I grant there have been many heresies in Constantinople, but there also were they extinguished; as the heresy of Arius in the days of Constantine; the root of them all was Philosophia; which was planted in Constantinople, and which the learned have abused. So heresies have been condemned in the Churches of Calcedon, Constantinople, Ephesus, Antiochia and Alexandria, and it was commanded, that none should anymore plead for these heresies: But now in this City are no heresies. As for Rome, haply no heresies began there, because they were not so witty and subtle, nor were they such searchers of the Scriptures as some here; and as the vain wisdom, wherewith some among us were miscarried into heresies, is to be condemned; so the rudeness of the Romans is to be commended, whereby they said, neither this, nor that of the faith, but with an unlearned simplicity did hear others; which seemeth to have come either through too much sloth in searching the faith, or through slowness of judgment, or that they were taken up with the multitude and weight of secular affairs. Catal. test. verit. lib. 15. The Reader may judge of this reply unto these objections, and by these particulars understand what the Greeks did judge of the particulars that are omitted. It seemeth the Romans would wipe away that jeering blot in the last words, but they have done it wickedly, as will appear hereafter.
29. Gratian an Hetrurian, and Monk of Bononia, did out of the Canons of ancient Synods, and decrees of Popes, and sentences of Fathers, and some forged writings of late Monks compile and amass the volume of the Canon Law, which they call Decreta and Causae. These were afterwards augmented by the Popes, adding the Decretals and Extravagants; and they are commented by the School-men. Gratian took this work in hand in imitation of Lotharius the Emperor, who had caused the Civil Laws to be digested into a method; and he gathered these books so, that by addition, subtraction, or changing of a word, or letter, one or more, he made all to serve the present times. For example, whereas Augustine de Doctr. Christ. l. 2. c. 8. saith, In Canonicis Scriptures, Ecclesiarum Catholicarum quamplurium authoritatem sequatur: inter quas sane illae sunt, quas Apostolicae sedes habere, & epistolas accipere meruerunt. Gratian Dist. 19. c. In Canonicis, hath them thus; Inter quas Scripture as Canonitas sane illae sunt quas Apostolica sedes, & ab ea aliae accipere meruerunt epistolas. 2. In the sixth Council at Carthage, the Can. 165. saith, Ad transmarina qui putaverit appellandum, à nullo intra Africam in communion recipiatur. This Canon speaketh absolutely, and was made especially against appeals unto Rome. But Gratian repeating it Caus. 2. qu. 6. c. Placuit, addeth, Nisi forte Romanam sedem appellaverit. 3. Pope Gregory lib. 9. epist. 41. saith, Scripsit mihi tua dilectio piissimum dominum nostrum [speaking of the Emperor] reverendissimo fratri meo Iohanni primae Iustinianae Episcopo, pro agritudine capitis quam patitur, praecipere succedi. But Gratian Caus. 7. qu. 1. c. Scripsit, repeateth it thus; Scripsit tua dilectio me reverendissimo fratri Iohanni pi. Just. epis. praecipere succedi. 4. That common saying, Petri successionem non habent, qui Petri fidem non habent; Gratian considering, that hereby the succession of Peter might be called into question, De poenit. dist. 1. c. potest, saith, Qui Petri sedem non habent. Hear what a Papist judgeth of these Decrees. Corn. Agrippa, sometime Doctor utriusque Iuris, in his Book De vanitat. scient. cap. 92. saith, From the Civil Law hath flowed the Canon Law, which may seem unto many to be very holy; it doth so cover the precepts of covetousness, and forms of robbing, with the show of godliness, albeit very few things in it belong unto godliness, religion, or the worship of God; besides that, some things are contrary, and fight against the word of God; and all the rest are nothing but chidings, pleas, prides, pomps, gain or lucre, and the pleasures of Popes, which are not content with the Canons prescribed by the Fathers, unless they do heap up Decrees, Extravagants—that there is no end of making Canons, such is the ambition & mere pleasure of Popes—The School of Paris did openly detest and reprove this erroneous & intolerable temerity, I will not say, heresy—Out of these Canons and Decrees we have learned, that the patrimony of Christ is Kingdoms, donations, foundations, riches and possessions; and that the Priesthood of Christ, and primacy of the Church, is Empire and Kingdom; and that the sword of Christ, is temporal jurisdiction and power; and that the rock, which is the foundation of the Church, is the person of the Pope; and that Bishops are not servants or Ministers of the Church, but heads thereof; and the goods of the Church are not the doctrine of the Gospel, zeal of faith, contempt of the world, but tributes, tithes, offerings, collects, purples, mitres, gold, silver, jewels, lands, beasts, authority; it belongeth unto the Popes to manage battles, break covenants, loose oaths, absolve from obedience, and to make the house of prayer become a den of thieves; so that a Pope may depose a Bishop without a cause; he may dispose of other men's goods; he cannot commit simony; he may dispense against a vow, against an oath, and the law of nature, nor may any man say unto him, What doest thou? yea, and they say, that for a weighty cause, he may dispense against all the New Testament; he may thrust down to hell a third part or more of Christian souls. Agrippa in that place, hath more of the matter and scope of the Canon Law; and for instance, I will name Dist. 40. c. Si Papa, If the Pope be found to neglect either his own salvation, or his brethren's, be unprofitable and slack in his office, silent in that which is good, hurtful to himself and all others, yea, though he lead with him innumerable people in troops to the first slave of hell, yet let no mortal presume to find fault with his doings. And nevertheless in these Decrees we may find not a few stops of Antiquity, and some part of the doctrine and practice of the primitive Church even then remaining, as I have touched in some places, and more may be added; as Dist. 39. cap. 8. If, as the Apostle saith, Christ be the power of God, and the wisdom of God, and he which knoweth not the Scriptures, knoweth not the wisdom and power of God, then the ignorance of the Scriptures, is the ignorance of Christ. Dist. 9. c. he saith from Augustine, I have learned to give such fear and honor unto these books of the Scripture only, which now are called Canonical, that I believe certainly none of their Authors could err in writing; and if I find anything in them that seemeth contrary unto truth, I doubt not but there is an escape in the Book, or the Translator hath not attained the right meaning, or that I do not understand it; but I do read other books so, that whatsoever was their holiness or learning, yet I think it not true, because they have thought so, but because they could persuade me by other Authors, or by the Canonical Scriptures, or by probable reasons. And Dist. 8. cap. Si consuetudinem, If you do object custom, it is to be observed, that the Lord saith, I am the way, the truth and life; he saith not, I am custom, but I am truth: and truly, to use the words of blessed Cyprian, whatsoever be the custom, how old soever, or common it be, it must not in any respect be preferred unto truth; and use, which is contrary unto truth, must be abolished. Dist. 16. c. Canones, These that are called the Canons of the Apostles, are known to be forged in the name of the Apostles by Heretics; although some good things be in them, yet it is certain, that they are not from Canonical or Apostolical Authority. And c. Clementis, All the Fathers do reckon the book of Clemens, that is, the travels of Peter, and the Canons of the Apostles, among the Apocrypha. Dist. 36. c. Si quis, These be the two works of the high Priest, to learn from God by reading the Scriptures, and by frequent meditation, and to teach the people; but let him teach these things that he hath learned from God, and not of his own heart, or the minds of men, but what the holy ghost teacheth. Dist. 9. cap. 6. As the truth of the old Books is to be examined by the Hebrew Books, so the truth of the new craveth the rule of the Greek Language. Dist. 99. cap. 3. The Bishop of the first See, should not be called the Prince of Priests, nor the highest Priest, or any such way, but only the Bishop of the first See; but let not even the Bishop of Rome be called universal. Dist. 95. c. olim, In old time, he was a Bishop that was a Presbyter, and ere that by instinct of the devil, factions and schisms were in Religion, and it was said among the people, I am Apollo's, and I am Cepha's, the Churches were governed by the Common Counsel of the Presbyters—so let Bishops know, that by custom, more then by truth of the Lord's dispensation, they are greater then the Presbyters, and that they should govern the Church in common.