Vindication of Ecclesiastical Volume 3
Now if this be agreeable to the Faith of the Roman Catholic Church, that Christ so familiarly, frequently, and almost continually conversed with this their famous Canonized St. Catharine, for 20. years space or more together, in his bodily and natural presence on earth, imprinted the five wounds of his own body on hers, shown himself corporally and visibly present oft times to her, when the Priest lifted up the consecrated Hostia, once actually delivered the Eucharist to her with his own hands, thus solemnly espoused her to himself, and exchanged his own heart for hers, not in imagination only but reality; How Popes who lived in that age, could be his real Vicar-generals, to supply his corporal or personal absence upon earth, being so visibly present and resident even at Senis and Rome itself, where she frequently was, let them resolve their judicious Proselytes when they are able.
I shall further add to this, that Paschatius Ratbertus, (one of the first professed asserters of Transubstantiation, and Christ's corporal presence in the Eucharist) with sundry of their Legends, Monkish Historians, Schoolmen, Canonists and Casuists assure us, that as this St. Catharine did frequently see Christ himself, appearing to her in the shape of a petty Infant in the consecrated Hostia, so he hath likewise several times visibly, really, and miraculously appeared therein to several of their Saints, Priests, and others; sometimes in the form of a little Infant, sometimes of a Lamb, other times in form of raw flesh; and frequently in drops of blood issuing out of the Hostia. I shall recite Paschatius his words and instance to this effect at large, being the first of this kind, I have yet observed. Nemo enim qui Sanctorum vitas & exempla l • gerit, potest ignorare, quod saepe haec mystica corporis et sanguinis Sacramenta, aut propter dubios, aut certe propter ardentius amantes, Christum visibili specie in agni forma, aut carnis et sanguinis color monsirata sint; quatenus de se Christus clementer adhuc non credentibus fidem faceret, ita ut dum oblata frangitur vel offertur hostia, videretur agnus in manibus, et cruor in calice, quasi ex immolatione profluere, ut quod latebat in mysterio, patesceret adhuc dubitantibus in miraculo. Fecit enim hoc pietas divina quibusdam jam credentibus, & tamen adhuc dubitantibus, ut & ipsi fiduciam de veritate perciperent, et aliide miraculo ad fidem solidarentur, & de Christi gratia per eandem fidem uberius partisiparentur. Nam quae verit as re promisit, sine aspectu credenda sunt. Sed quia duri cord sumus, voluit divina mansuetudo in quibusdam omnibus satisfacere, ut ulterius de his • am nemo dubitet. Porro quod si nec ostensa creduntur, nec ea quae veritas testator ex fide communicantur, quaer at quilibet ob satisfactionem sui quid expectet, quoniam nihil extra veritatem est; et quicquid veritas habet hoc ostensio per speciem quando placuerit repraesentat. Unde credere oportet, quod et haec oportunissime ostensa sint, et nihil dubitare de iis quae veritas repromittit; quia quisquis extra veritatem aliquid quaerit, non nisi falsitatem invenit, & semetipsum (si ea quae à Christo dicta sunt nonreceperit) extra veritatem s • cludit. Quod autem dixi saepe quibusdam ardentius Christum amantibus haec praemonstrata fuisse, unum à pluribus pandam. Nam quidam Presbyter fuit Religiosus valde Plegiles nomine, frequenter Missarum solennia celebrans ad corpus Sancti Nini Episcopy & Confessoris, qui cum digno moderamine Sanctam Christo propitio duceret vitam, coepit omnipotentem Deum piis pulsare precibus, ut sibi monstraret naturam corporis Christi atque sanguinis. Itaque non ex infidelitate, ut assolet, sed ex pietate mentis ista petivit. Fuerat enim à puero divinis legibus imbutus, & propter amorem superni Regis olim patriae fines & dulcia liquerat arva, ut Christi mysteria exul sedule discer • t. Idcirco ejus amore mag is succensus, quotidie preciosa munera offerens poscebat sibi praemonstrari, quae foret species latitans sub forma panis & vini. Non quia de corpore Christi dubius esset, sed quia vel sic Christum cernere vellet, quem nemo mortalium jam super astra levatum, in terris passum, conspicere potest. Venerat ergo dies, & idem celebrans pie solennia Missarum more solito procubuit genibus; Te deprecor, inquit, omnipotence pande mihi exiguo in hoc mysterio naturam corporis Christi, ut mihi liceat eum prospicere praesentem corporeo visu, & formam pueri, quem olim sinus matris tulit vagientem, nunc manibus contrectare. Qui dum talia precaretur, Angelus de coelo adveniens affatur; Surge, inquit, propera, & si Christum videre placet, adest praesens corporeo vestitus amictu, quem sacra puerpera gessit. Tum venerabilis Presbyter pavidus, ab imo vultum erigens, vidit super aram Patris filium puerum, quem Simeon infantem portare suis ulnis promeruerat. Cui Angelus inquit, quia Christum videre placuit, quem prius sub specie panis verbis mysticis sacrare solebas, nunc oculis conspice, manibus attrecta. Tum Sacerdos coelesti munere fretus, quod dictu mirum est, ulnis trementibus puerum accepit, et pectus proprium Christi pectori junxit. Deinde profusus in amplexum dat oscula Deo, et suis labiis pressit pia labia Christi. Quibus ita exactis, praeclara Dei membra restituit in verticem altaris et replevit coelesti pabulo Christi mensam. Tunc rursus homo prostratus deprecatus est Deum, ut dignaretur ipse iterum verti in pristinam speciem. Qui expleta oratione surgens à terra, invenit corpus Christi in formam remeasse Priorem, uti deprecatus fuerat. Et mira omnipotentis Dei dispensatio, qui ob unius desiderium, ita se praebere dignatus est visibilem, non in figura Agni, ut aliis quibusdam sub hoc mysterio, sed in forma pueri, quatenus et veritas patesceret in ostenso, et Sacerdotis desiderium impleretur ex miraculo, nostraque fides firmaretur ex relatu. Veruntamen non prius idem communicasse pueri corpus et sanguinem legitur, quam rediret in prioris formae speciem: Ne absurdum videretur quod praesumpserat, & fides uberius requiratur interius in • odem, quod exterius visu conspexerat. Hoc interim dixisse sufficiat de ostensione carnis Christi pro assertione veritatis; although this Miracle was seen only by this Priest himself, and no other spectators.
Our famous Historian Wilhelmus Malmesburiensis, relating this Miracle out of Paschatius, Presbyterum Plegildum, visibiliter speciem pueri in altare contractasse, & post libata oscula in panis similitudinem conversum Ecclefiastico more sumpsisse; adds, quod arroganti cavillatione ferunt Berengarium, sic carpere solitum; speciosa certe pax Nebulonis, ut cui oris praebuerat basium, dentium inferret exitium; quaele de pusione Judaico, quod in Ecclesiam cum coaequaevo Christiano forte & ludibunde ingressus, vidit puerum in ara membratim discerpi et viritim populo dividi. Id cum innocentia puerili parentibus pro vero assereret, in rogum detrusum, ubi occluso ostio aestuabat incendium, multis postea horis, sine jactura corporis, exuviarum{que} & etiam crinium à Christianis extractum. Interrogatusque quomodo voraces ignium globos evaserit, respondit; Illa pulchra foemina, quam vidi sedere in cathedra, cujus filius populo dividebatur, semper mihi in camino astitit ad dextram, (not Christ the little divided Infant) flammine as minas & fumea volumina peplo suo summovens: A Miracle calculated more for Mary's honor, then Christ's her Son. To these miraculous apparitions of Christ himself in the form of a little Child in the Hostia, the Popish Patrons of Transubstantiation have added sundry other Miracles out of forged Authors and Saints Legends; Tho. Bozius De Signis Ecclesiae, l. 14. c. 7. Coccius De Thes. Catholico, l. 6. De Eucharistia, Mr. Brerely Tract. 4. l. 3. Bellarmine of the Sacrifice of the Mass, De Eucharistia, l. 3. c. 8. Baronius Anno 1059. nu. 20. Anno 1091. nu. 20, 21. Mr. Mallon the Jesuit in his Reply, (to omit others) relate 12. more Miracles, collected by Bishop Morton in his Institution of the Lord's Supper, Book 4. ch. 2. sect. 1, 2, 3. One to an ancient Eremite, Anno 400. out of Simeon Metaphrastcs; another in the Kings Chapel at Paris, Anno 1258. wherein Christ appeared in the Hostia in form of a little Infant; as they say he did to Wintichindus, a Pagan Saxon Prince, converted to the Faith eo maxim miraculo, quod in communion Paschali vidisset sacratissimam Eucharistiam ab omnibus sum • forma pulcherrimi pueri; in which form he frequently appeared to St. Catharine of Senis, when she communicated, (which two last examples Bozius and Coccius have omitted.) The other Miracles are only his apparitions in form of a Lamb, finger, raw flesh, or drops of real blood issuing out of the Hostia, or the appearance of blood in the Chalice. Whereunto I shall add what our Ailredus Abbas Rievallis, and the Chronicle of Brompton record, that King Edward the Confessor, and Leofric Earl of Chester, being in St. Peters Church of Westminster at Mass; Agitur in altari coeleste mysterium, manibus Sacerdotis divina Sacramenta tractantur. Et ecce speciosus ill forma prae filiis hominum Christus Jesus in ara consistens, oculis utriusque visibiliter corporalibus apparuit; who, in elevntione corporis Christi Sacramentum illud, a forma panis in formam unius pueri aperte viderunt transmutari: Puero dextra elevata primo Regem, postea Comitem benedicente; So Brompton. Sacraque dextera super Regem extensa, signum Sanctae Crucis eum benedicendo impinxit. At Rex dimisso capite, divinae adorabat praesentiam Majestatis, humiliatoque corpore tantae benedictioni reverentiam exhibebat. Comes itaque hoc viso, versus Regem continuo se vergebat, ut illam sanctam visionem illum faceret intueri. Cui statim Rex ait, Domine Comes, quod tu vides, Dei misericordia cooperante video, et ego, et Iesum Christum Salvatorem meum in forma humana visibiliter adoro, cujus nomen sit benedictum in infinita secula, Amen. Inde ad preces lacrymasque conversi, inebriantur ab ubertate domus Dei. Post finem officii conferunt de coelesti vision sermonem, suspiriisque crebro sermonem interrumpentibus. Te nunc, ait Rex, Leofrice, per ejus quem vidimus majestatem obtestor, ne quoad usque vixerimus sermo proferatur in publicum, ne vel nos in perniciem nostram ob favorem vulgi pulfet elatio, vel fidem deroget dictis infidelium aemulatio. This Earl notwithstanding, divina ut creditor inspiratione edoctus, it a Domini sui servavit imperium, ut tantae virtutis sublimit as posteros non lateret; revealing it in his Confession to a certain religious Monk of Worcester, rogans ut literis tradat tantae visions arcanum, which was kept secret till long after the Kings death, and then read by the Freers in the ears of all the people. Ita quod Rex voluit esse caelatum. Dei est providentia propalatum, ut & Regis humilitas probaretur, et nichilominus prodito miraculo fides credentium confirmaretur. Our Chronicles likewise story of Peter the Hermit, (executed by King John for a false Prophet and Traitor) That Christ had twice appeared to him in shape of a child between the Priests hands, once at York, another time at Pomfret, and that he had breathed on him thrice, crying, Peace, Peace, Peace; teaching him many things, which he anon after declared to the Bishops. Therefore he was not only visible, but acting and speaking too in this shape in these Hostia's, if we believe these three domestic Miracles. Moreover, Henry de Knyghton stories, that in the year 1382. Cornelius Clonne, a Knight, (and disciple of Wycliffe,) who would by no means believe the consecrated bread to be Christ's very body, hearing Mass in the Chapel of the Freers Predicants in London, in fractione hostiae respexit, et vidit oculo suo corporali in manibus fratris celebrantis veram carnem crudam et sanguinolentam divisam in tres partes. Admirans vero & stupefactus, vocavit Armigerum suum ut ipse videret, qui tamen nichil vidit nisi sicut prius solebat. Miles vero in tertia particula similiter quae in calicem mitti debuit, vidit eundem colorem albedinis quae prius erat, sed tamen vidit in medio ejusdem particulae hoc nomen Jhesus, scriptum literis carneis crudis et sanguineis, quod admirabile erat aspectu. Et in crastino in festo Sanctae Trinitatis idem frater praedicans in Cruce sancti Pauli, pronunciavit istud toti populo, & in fine Sermons idem Miles ibidem praesens narravit oretenus totum processum publice & aperte ad confirmationem fidei nostrae: Et promisit se ibi pugnaturum & moriturum in causa ista, quod in Sacramento Altaris est verum corpus Christi, & non panis materialis solum, ut ipsemet prius credidit. Yea Osberne a Monk of Canterbury, in the life of Archbishop Odo relates; That certain Clerks then maintaining that the bread and wine after their consecration remained in their former substance, and were not transubstantiated into the very body and blood of Christ; a special Miracle was then wrought for their conversion, by blood dropping out of the Host, as Odo was breaking it over the Chalice; at the sight whereof Odo himself wept for joy, and those Clergymen which before believed not Transubstantiation, were converted, and blessed the Archbp. that ever he was born. By these & other lying Miracles they endeavor to prove the truth of Christ's bodily presence in the Hostia; Th. Bozius concluding supremus locus detur miraculis, velut testimonium ipsius Dei, Which Miracles shown by God, do forcibly confirm the same, adds Mr. Brerely: and Mr. Mallon the Jesuit stiles them, Miraculous demonstrations in confirmation of the Catholic cause; much like the Mules adoration of the Hostia in the Hospital of Drochora in the Kingdom of Valentia, An. 1239. and of Bovibile his sick Mules refusing his provender 3. days space, and the falling down on his knees to the Hostia brought to him by St. Anthony of Padua in solemn procession, thereby to convert the Master from his Heresy, in not believing the Hostia to be Christ's natural body; which miracle was for the great consolation and edification of the Catholics, though it would not convert Bovibile himself, who had not so much understanding as his Mule to acknowledge and adore his Maker in the Hostia, as i Ribadeniera stories in the life of of St. Anthony of Padua; on the high Altar of whose Church the Mule is yet engraven adoring the Hostia, to confirm them in the faith of Transubstantiation, and Adoration of the Host. But whatever some Catholic Doctors assert of the reality of these miraculous transubstantiations; yet Tho. Aquinas, yea Vasquez, and Becanus, two Jesuits, but especially Franciscus Collius Professor of Divinity at Milan, De Sanguine Christo Miraculoso, printed cum Privilegio Anno 1617. with others, repute all or most of these Apparitions and Miracles; First, not to be the true body, flesh, or blood of Christ, and at most but only a color or sign thereof: 1. Because they had not the lineaments, shape and proportion of Christ's body crucified on the Cross. 2. Because he cannot appear in his proper form in two places at once. 3ly. Because it were heinous wickedness to inclose him in a Pix appearing in his own form. 4ly. Because blood cannot now be shed out of his glorified body. 5ly. The shedding of his blood out of his body and veins was only on the cross▪ 6ly. No part of his flesh can be reserved out of his body without great undecencie. Secondly, That they proceeded only from a vehement imagination, or a melancholy, weak or crazy fantasie or apprehension, especially when seen only by one or two persons, not by all others present. Thirdly, That they were only ex parte videntium tantum, & non ex parte Eucharistiae. Fourthly, That hujusmodi apparitiones solent fieri per illusionem Daemonum; whereupon Becanus cautions, Qualibet talis apparitio diligenter examinanda est. Maxim autem suspecta esse debet apparitio quae fit mulierculis; wherefore he and their wisest Doctors wave all these apparitions of Christ in the form of flesh and blood in the Eucharist, as Res incerta, de qua nihil affirmare ausim; Yea most Protestants deem them mere figments, Impostures, or impious frauds of their Priests, to delude the vulgar. As for Alexander Alensis, Gabriel, Palacius, Bozius, Coccius, Breerly, Mallon, and others, who repute them real Miracles and apparitions of Christ's natural body, flesh, and blood; I leave them to consider how little they advance the reputation of their Doctrine of Transubstantiation, only showing the unconscionablenesse of their Disputers, (as Bishop Morton largely proves) in requiring faith of others to believe such and such apparitions of Christ and his blood, which they themselves by their own Reasons, Contradictions and Conclusions have made incredible. To pretermit other pretended miracles and apparitions as aforesaid in the Eucharist.
Tho. Walsingham from the testimony of William de Bonvil an English Knight, relates this Miracle, that Otho Imperator dysenteriae morbo laborans, cum instant morte viaticum recipere non auderet ( quia nihil retinere poterit ) tamen corpus Christi ad instantiam ejus, ut illud videret, allatum humiliter adoravit, & cum quasi amplexaturus brachiis expansis, nudato corpore appropinquaret, hostia illa in loco illo ubi cor latuit facta apertura intravit, prosiliens de manibus Sacerdotis, et absque omni cicatricis vestigio reclusus est; sic que recumbens spiritum reddidit, (this miraculous Hostia leaping so nimbly out of the Priests hands, passing through Otho his ribbs into his heart, being no other but Christ himself, as they reputed, who came into his disciples after his resurrection, the doors being shut, Jo. 20. 19. 26.)
Our Historians likewise record of Hugo de Sancto Victore, Prior of St. Victors near Paris, Quod cum in extrema infirmitate laboraret, & nullum cibum retinere posset, corpus tamen Dominicum sibi dari instanter postulavit, quod cum propter jugem vomitum non posset eucharistiam retinere, & hac de causa fratres ei verum Sacramentum afferre noluissent, rogavit eos ut saltem Sacramentum super ejus latus poneretur. Quo facto latus infirmi aperuit, & hostia corpori se immisit. Others write, that Ille Eucharistiam consecratam videns, sed retinere non valens, erectis manibus ait, Ascendit filius ad Patrem, & Spiritus ad Deum qui creavit illum: & statim expiravit, & corpus Domini disparuit; as they story that it did in the day of King Stephens Coronation, cum Rex communionem corporis Christi esset percepturus, Eucharistia inter manum Archiepiscopi & os Regis subito elapsa, disparuit: as his true and perfect body, after his resurrection, and before his ascension, vanished out of the two disciples sight, Luk. 24. 31.
These forged Miracles to support their Doctrine of Christ's corporal personal presence in his natural body and blood in their consecrated Hosts, Chalices by way of Transubstantiation as aforesaid, (which hath really transubstantiated many hundreds of orthodox Christians bodies into ashes, burnt as Heretics for not believing it) seconded with their adoration of the Hostia in their Elevations, Processions, Pixes, Altars, (especially on the Feast of Corpus Christi ) as they no ways prove what they affirm, so they totally overturn the foundation of St. Peters and their Popes Universal Monarchy and Vicarship, as I have evidenced; Let all Romanists therefore henceforth take their choice, either to renounce St. Peters and the Popes pretences, claims thereto; or else to abjure their Trent Popes, Councils, Doctors, Churches Canons, Articles touching the Eucharists Transubstantiation, reservation, adoration, subversive of and inconsistent therewith; And that upon these further grounds, discovering its falsity, vanity; which I shall but briefly touch.
First, It is directly contrary to many express Scriptures, to some Articles of the Christian faith, and to the Nature and properties of Christ's human body. 2ly. It is accompanied with manifold absurdities, contradictions, impossibilities, and apparent untruths, which others have at large demonstrated, and I shall not insist on. 3ly. It is contrary to the verdict, evidence, testimony of our senses, both of seeing, feeling, tasting (if not of smelling too) which God, yea Christ himself have made, resolved to be not only competent, but infallible Judges of the truth and real presence of Christ's human body, yea ground of the truth of the very Articles of our Faith, concerning his Nativity, Passion, Burial, Resurrection and Ascension into heaven, as these signal Texts assure us, 1 John 1. 1, 2, 3. Mat. 24. 20. c. 13. 17. c. 28. 10. Rev. 1. 7. John 19. 37. Lu. 1. 1, 2, 4. c. 2. 10, 11, 12, 16, 17. 27, 28, 30. c. 23. 47, 48, 55, 56. c. 24. 3, 12, to 36, 38, 39, 40, 50, 51, 52. John 20. 14, to 30. 1 Cor. 15. 5, 6, 7, 8. Acts 1. 3, 4, 9, 10, 11. c. 7. 57. c. 13. 31. And St. Peter himself an eye witness of them frequently avers, Act. 2. 22, 32. c. 3. 15. c. 5. 31, 32. c. 10. 38, to 42. 2 Pet. 1. 16, 17, 18. 4ly. Whereas the Romanists as their last and best refuge, pretend their Transubstantiation to be a Miracle; it is so far from a miracle, that it is directly contrary to the nature, properties of every real miracle wrought by any person in the Old, or by Christ or his Apostles in the New Testament; and that in these respects; which because others have not fully pressed, I shall most insist on. 1. All miracles are ever so visible, apparent, conspicuous to the eyes and senses of all those in whose presence they were wrought, that they leave no place for any ambiguity or dispute, carrying a self-conviction with them beyond contradiction, being therefore usually styled in the Scripture, 〈 in non-Latin alphabet 〉 , or 〈 in non-Latin alphabet 〉 , in Greek; in Latin, Signa; which we English, Signs; because they are always visible to men's eyes, like Merchant Marks, or Seals upon their Wares; like Comets or signs in heaven, Beacons upon a hill; e ensigns of soldiers set up in a field; or as Signs hung up at Inns, Taverns, Shops; or else 〈 in non-Latin alphabet 〉 , &c. which we translate Spectaculum in Latin, in English a spectacle, or public show, from 〈 in non-Latin alphabet 〉 , spectatio, or 〈 in non-Latin alphabet 〉 , spectare cum admiratione, to behold a thing with admiration, as we use to behold a Comet, new blasing Starr, or any strange, unusual spectacle, or glorious sight, or monstrous creature; an invisible Miracle, not apparent to men's eyes, senses, being a direct contradiction both to the Nature and property of a miracle, as these direct Scriptures resolve; Exod. 4. 1, to 10. 28. 30. c 7. 10, 11, 12, 17. to 22. c. 8. 16, to 20. Deut. 7. 19. c. 29. 3. Josh. 24. 17. Num. 14. 22. 1 Kings 18. 20, to 40. John 2. 9, 11, 23. c. 6. 2. 26. c. 5. 25, 26. c. 4. 45, 46, 52, 53, 54. c. 7. 31. c. 9. 8, 9, 10. 16. 25. c. 11. 45, 46, 47. c. 12. 17, 18, 37. Mat. 9. 29. 30, 33. c. 11. 5. c. 22, 23. c. 12. 38, 39. c. 15. 30, 31. c. 21. 14, 15. c. 24, 35. Mar. 7. 35, 36, 37. Lu. 18. 43. c. 23. 8. Act. 2. 2, to 12. 22. c. 3. 2. to 13. c. 4. 16. 21, 22. c. 6. 8. c. 8. 6, 7, 8, 13. c. 9. 41, 42. c. 14. 10, 11. c. 15. 12. c. 9. 11, 12. Heb. 2. 4. with others in the margin. Now this their pretended Miracle of Transubstantiation, which is almost daily and perpetually wrought in all Churches, Countries, but never visible to the eyes, or but rarely seen, never appearing to all the Communicants or people's eyes, senses present at their Masses or consecrations of the sacred Elements; must necessarily be no miracle, but a mere absurd forgery, or imposture. 2ly. All real Miracles done by God's appointment or commission, were very rarely wrought, and that only in some places by a few extraordinary persons, as Moses, Aaron, Elias, Elisha in the Old Testament, and by Christ and his Apostles in the New; not daily, ordinarily, nor by every ordinary Prophet, all Evangelists, or Ministers; whence St. Paul even in the Apostles age resolves, 1 Cor. 12. 10. 29. To another is given the working of Miracles; to another divers kind of Tongues, &c. by the same spirit. Are all workers of Miracles? Have all the gift of Tongues? But this pretended Miracle of Transubstantiation, is almost daily and perpetually wrought in all Churches throughout the world year after year; and that by every ordinary Priest whatsoever, good or bad, holy or unholy, as well as by St. Peter himself, or the greatest Pope, Patriarch, Bishop, Cardinal, as they resolve: Therefore it can be no miracle. 3ly. Every true Miracle wrought by Moses, Aaron, Elisha, Christ, or his Apostles, was wrought for the confirmation of the truth of the Messages, Doctrines, or Articles of faith they were sent to deliver, preach, publish, to work faith or belief thereof in the beholders of them, by the very fight of the Miracles themselves, which were collateral to their Messages, Doctrines; not the very Messages or Doctrines they delivered. But this pretended Miracle of Transubstantiation being invisible, and contrary to the verdict of men's senses, confirms very few or none in any article of the Christian faith; and if at any time visible by an extraordinary apparition of the Hostia in the form of a child, lamb, raw flesh or blood, it is g wrought only to confirm the belief of itself, not of any other point or article of our Christian faith: Therefore it is no Miracle. Fifthly, No ordinary part or Ingredient of any Sacrament in the Old or New Testament, was ever a real or proper Miracle, but only a mystery, or visible sign of an inward and spiritual grace represented in or by it: Nor was ever any real Miracle a necessary part of a Sacrament. But the miracle of Transubstantiation, as they resolve, is a necessary part, ingredient of the Sacrament of the Lord's Supper, and soul of their Mass: Therefore no real, but forged Miracle. Sixthly, No real Miracle destroyed the use, or end of that very thing for which it was wrought, and of that sacred Ordinance to which it principally related, but ratified and confirmed it. Now this pretended Miracle of Transubstantiation when ever really or apparently wrought, destroys the end, use of the Sacrament of the Lord's Supper, for which it was wrought, and to which it appertains; their Schoolmen, Casuists, Canonists and Legends generally resolving, that when ever the consecrated Hostia or Wine appears to the Priest or Communicant in the form of a little child, lamb, raw flesh, finger or blood, it is a divine Inhibition to them, not to eat, drink, or receive it, as Christ commanded, whiles it appears in such a form, till it resumes the form or species of bread and wine; which is very observable. Therefore by their own resolutions it can be no miracle, but a mere anti-Sacramental imposture, repugnant to its eating, drinking, the very ends for which it was instituted. Seventhly, No true real Miracle did ever transform the very words, nature of a benediction or consecration, into a mere destructive annihilating execration of the things consecrated. But this of Transubstantiation alters the very words of blessing & consecration, by which it is pretended to be wrought, into a mere destructive annihilating execration, of the very substances of the bread, elements, wine consecrated by their Priests, contrary to all other forms of consecration whatsoever in the Old or New Testament, and in the Church of Rome itself, which never really transubstantiated, much less annihilated the substances of the things or persons consecrated, but only altered their common use to a sacred, and thereby preserved, yea privileged their substances from any violence upon them. For instance: the consecrations of the Tabernacle, Temple, of all the utensils, vessels belonging to them, of Kings, High Priests, Priests, Levites, Prophets, and their vestments; as likewise of the First-born, first-fruits, Tithes, oblations, altars, days to God, by God's appointment in the Old Testament: Of Apostles, Bishops, Presbyters, Ministers, Deacons, children by baptism under the New: Of k Kings, Queens, Princes, Popes, Archbishops, Bishops, Priests, Abbots, Monks, Nuns, or other Persons: Of Churches, Chapels, Churchyards, Altars, Chalices, Corporals, Priests vestments, Bells, Holywater, Holy-days, Chrism, Swords, Banners, Ashes, Images, Pixes, Candles, & other particulars mentioned in their Roman Caeremonials, Pontificals, Rituals, did & do never change, much less annihilate the matter, substances of any of them; but only their use; yea the consecrations annexed to their substances, which they exempt, preserve from all violence, injury, profanations, as sacred, to which they were exposed before their consecrations, as they all resolve and decree. That therefore the very words of benediction, consecration pronounced over the elements of the bread and wine in the Eucharist; should not only transubstantiate but annihilate and destroy their very substances, as some Romish Grandees assure us, against the use, scope, end of all other consecrations whatsoever, and metamorphose their very benediction into the greatest curse or execration, worse then that Christ denounced against the barren Fig-tree, which made it only to wither and dry up, but did not quite annihilate it; yea worse then the condemnation of the Cities of Sodom and Gomorrah, which God turned into ashes, but not into mere nothing; inflicting on them the very judgment of the last day, when the heavens shall pass away, and the elements, earth, and works that are therein shall be burnt up and dissolved, instead of a benediction and exemption from violence; is not so much miraculous, as monstrous, impossible, incredible, untheological. Eighthly, God and Christ never wrought a Miracle, but to manifest, or advance their glory, divine adoration, and destroy Idolatry, John 2. 11. 1 Kings 18. 24. 24. 32. But this pretended Miracle serves only to introduce and advance a new kind of Idolatry, in adoring the consecrated Host with divine adoration, as if it were God himself: when as it is in truth but a creature; which is both material and formal Idolatry; as sundry Protestant Divines, and some Pontificians acknowledge: Therefore it can be no Miracle: Especially, if in the Ninth place we consider the sandy foundation whereon this Miracle is built, to wit, on these 4. or 5. words pronounced over the Hostia by the Priest, thus prescribed in the Canon of their Mass, Hoc est enim corpus meum: Which being at this day pronounced over the bread, 1. Not by Christ himself in person, as at first; but only by the Priest, who is but Christ's Minister, Representative at most. The words This is my body, &c. pronounced by him, must be false, or the Priests body, or can only produce a representation of Christ's body, as he is Christ, but in representation. 2ly. Not uttered by Christ then, or Priests now, as words of consecration (his benedicton of the bread and cup being precedent to them. Mat. 26. 26, 27. Mar. 14. 22, 23, 24. Lu. 22. 17, 19. 1 Cor. 10. 16. c. 11. 23, 24. 1 Tim. 4. 4, 5.) much less of operation, or transubstantiation, directed to the bread itself, or wine, to make them his very body and blood; but only by way of excitation, directed wholly to the Disciples and Communicants, as a reason why they should receive it, as the word Enim infallibly demonstrates, which themselves in the Canon of the Mass annex to Hoc est (enim) corpus meum; as Christ annexed it to hic est enim sanguis meus Novi Testamenti, &c. Mat. 26. 28. 3ly. Because now used only as an historical commemoration or recitation, rehearsing what Christ did and said when he first instituted this Sacrament, and delivered it to his Disciples above 1600 years past; as Lu. 22. 19. 1 Cor. 11. 24, 25. their own Canon of the Mass: and Micrologus, c. 23. assure us by their Qui pridie quàm pateretur; accepit panem in sanctas & venerabiles manus suas, &c. deditque discipulis suis dicens; Accipite, &c. Hoc. est enim corpus meum, &c. Hoc quotiescunque feceritis in mei commemorationem facietis: not as a thing now really acted over again by Christ when the Priest recites this History. Which words used by way of historical commemoration of what Christ then did, spake, can no more (in point of reason or experience) actually transubstantiate the very bread and wine now consecrated by the Priest in memorial thereof; then his reading or recital of the History of the Creation, Gen. 1. or drowning of the old world, building the Temple, the several battles, slaughters of men in the Old Testament, or of Christ's conception, birth, circumcision, crucifixion, burial, resurrection and ascension in the New, in the Church or at Mass, can produce a new actual creation of the world, or new Deluge, Temple, new Battles, slaughters of the self-same or other men, or a new real conception, birth, circumcision, crucifixion, burial, resurrection, ascension of Christ himself; neither the reciting, acting, nor representing of any History past, ever yet producing an actual real reacting of it in specie or individuo; Therefore this historical rehearsing of what Christ did and spake when he instituted his Supper, cannot possibly make every piece of bread, drop of wine, (made, consecrated above 1600 years after Christ's passion) his very natural body and blood born of the Virgin Mary, erucified and shed upon the Cross, by way of adduction or production, without any new addition thereunto, or creation of a new body and blood, which he had not before, no not by a miracle, or divine omnipotency. 4ly. The words then uttered by Christ (admit he used the word est, not usual in the Hebrew tongue, which he then spake, as some observe) are not direct or positive; This bread or wine is turned into, or is become, or is made my body, and my blood, used in all other real transubstantiations of one thing into another both in the Old and New Testament, as Gen. 19. 26. Exod. 4. 4. c. 7. 10, 17, 18, 20, 21. c. 8. 16, 17. John 2. 9. c. 1. 14. Rev. 16. 4. 6. Whence the Devil himself when he tempted our Savior to work a transubstantiation of stones into bread, used this expression, Matth. 4. 3. Command these stones to be made bread: But only (as their Latin Translations render it) Hoc est corpus meum: which Verb ••• , est, or is, relating to the words Hoc, and Hic; and both of them only to the bread and cup, which Christ took, blessed, brake and delivered to his Disciples, as the Evangelists, and St. Paul expressly resolve, (not to any Individuum vagum, matcria prima, or t plane nihil, as some of their Seraphical Doctors absurdly determine) it must of necessity be interpreted significatively, commemoratively, or sacramentally, not identically; since Disparata de disparatis non praedicantur identice; it being impossible that bread and wine, creatures specifically distinct from Christ's mystical body and blood, should be identically his body and blood, but only representatively, commemoratively, or sacramentally, as some of their own Doctors confess. In which sense it is most usually taken throughout the Old and New Testaments in texts of like nature, as Gen. 9. 17. c. 41. 26, 27. Dan. 2. 38. Ezech. 5. 5. c. 37. 11. Mat. 11. 14. c. 13. 30. c. 8. 37. 1 Cor. 15. 4. Gal. 4. 25. Rev. 17. 9, 12, 15, 18. More particularly Isaiah 40. 6. All flesh is grass: surely the people is grass; that is, as or like to grass in respect of frailty, 1 Pet. 1. 24. Job 14. 2. Psal. 102. 11. Psal. 103. 15. Jam. 1. 10. So Eccles. 1. 2. c. 3. 9. c. 12. 10. All is vanity. Job 7. 16. my days are vanity. Psal. 39. 5, 11. Surely every man is vanity, every man in his best estate is altogether vanity; Eccles. 11. 12. Childhood and youth are vanity, that is, like to vanity. Psal. 144 4. Thus is Is used in all languages by all sorts of persons, and in our own English dialect, as these several instances known to every child, ordinary Porter, and Peasant, will demonstrate. For instance: if any persons come into a Room or Gallery, where are Statues, Pictures, or Hangings garnished with several pourtraitures of Men, Beasts, Fishes, Trees, Flowers, Fruits; they usually say of these Statues or Pictures; This is King Henry the 8. This is King Edward the 6. and so of all other Kings: This is my Father, this is my Mother, this is my Wife, &c. Yea this is the Virgin Mary; This is my Savior Jesus Christ in her Arms; This is Christ upon his Cross; This is his body, this is the wound in his side, these are his pierced hands and feet; This is a Lyon, This is a Whale, This is an Eagle, This is a Vine, This is a Rose, this is an Apple; and so of all other Pictures. If we pass through any City where are Inns, Taverns, Shops, with signs affixed to them, we use the self same language of them, This is the Sun, This is the Kings head, This is the Bear, &c. styling the very Houses by the names of the creatures, persons, whose statues or pictures only are affixed thereunto. The like we say of Ships in a Fleet, distinguished by such signs. If we resort to a well furnished Library or Booksellers shop, we likewise say, This is St. Augustine, this is St. Chrysostom, this is Plato, this is Seneca, &c. calling every of these, and all others writings, Authors themselves; Thus we style our own and other men's hand-writings, print of Seals, and declarations of their wills in writing, when we mention, yea give them in evidence upon Oath. This is my hand, this is my seal, this is my will; or this is the hand, seal, will of such a person. And to name no more particulars; every Pope in his Bulls and Instruments usually stiles himself St. Peter; the Popes palace, Petri limina; the revenues of the Roman Church, St. Peters Patrimony, yea the rents reserved on St. Peters or our Lady day, St. Peters or our Ladies rents, or Peter-pence, only because payable on the days dedicated to their memories. Now that the Verb Is, (against sense, reason, the rules of Grammar, and all these vulgar forms of speech used in all ages, languages by all sorts of persons in these and other particulars) should be predicated only identically, substantially, in This is my body, and necessarily signify, that the bread is really transubstantiated into, become, made Christ's very natural body and blood born of the Virgin Mary, but not significatively, representatively, that it is only the figure, representation, or Sacrament of his body and blood; and be so peremptorily asserted, when accompanied with variety of absurdities, impossibilities contradictions which attend this sense; may more justly be styled a Miracle, (or Monster, then Transubstantiation, which they found upon it: The rather, because as the Scripture no less then ten several times expressly stiles the bread after as well as before its Consecration in the Eucharist, Bread, because it still remained bread in its substance as well as in its species and accidents; So the word 〈 in non-Latin alphabet 〉 , est, or is, in sacred Writ, did never yet signify, is now made, become, turned, or transubstantiated into the very substance of the thing it is predicated of, and that by its bare pronunciation, at the very instant after it is pronounced, but only significatively or improperly as aforesaid, as these instances will most convincingly evidence beyond contradiction. Sundry Evangelical Texts expressly style and aver, the Church & faithful Christians, to be the members, body, bones, flesh of Christ, yea, Christ himself, witness Ephes. 1. 22. The Church, which is his Body: and reciprocally, Col. 1. 24. His body which is the Church. Eph. 4. 11, 12. He gave some Apostles, &c. for the edifying of the Body of Christ. 1 Cor. 12. 27. Now ye are the body of Christ, and Members in particular. Ephes. 5. 30. For ye are Members of his body, of his flesh, and of his bone; and they two (Christ, and his Church) shall be one flesh, which is therefore called Christ. 1 Cor. 12. 12, 13. For as the body is one, but hath many Members, even so is Christ; to wit, his Spouse the Church. Ephes. 4. 13. Till we all come, &c. unto the measure of the stature of the fullness of Christ: Whence St Augustine affirms, Ipsi Christiani cum Capite suo, quod ascendit in coelum, Vnus est Christus: omnes in illo et Christi, et Christus sumus. Now although Christ took upon him their very human nature, flesh and blood, and was made man like to them in all things, sin only excepted; yea made one with them and they with him, as their spiritual head, husband, he dwelling, abiding in them and they in him: whence he cries out when they are persecuted, Saul, Saul, why persecutest thou me? I am Jesus whom thou persecutest: and when they are visited, fed, clothed, he particularly affirms, I was an hungered, and ye gave me meat, I was thirsty and ye gave me drink, I was a stranger and ye took me in, naked, and ye clothed me, sick▪ and in prison, and ye visited me▪ Verily I say unto you, in as much as ye have done it unto one of the least of these my brethren, ye have done it unto me: and so vice versa in the negative; Yea though he superadded of those who are his Apostles, Ministers, He that heareth you heareth me, and he that despiseth you, despiseth me; Neither of all which was ever once affirmed by him of any of his Apostles of the consecrated bread or wine in the Eucharist, whose nature, similitude he never assumed. Yet no Roman Pontiff, Council, Priest or Prelate, did ever from all or any of these Texts professedly assert, or once endeavor to prove, that the Church and every believing Christian, Priest, was really transubstantiated into the very Natural Body, Members, Flesh, Bones of Christ, and into Christ himself; but only into his mystical body, members, flesh, bones, in a mystical and spiritual sense; yea though St. Augustine (cited by Gratian, Beda, ) and St. Chrysostom too asserts, Quia passus est Dominus pro nobis, commendavit nobis in isto Sacramento sanguinem suum & corpus, quod etiam fecit nosmetipsos, nam et corpus ipsius facti sumus; & per misericordiam ejus quod accepimus nos sumus. Yet Bartholomaeus Brixiensis and other Glossers thus interpret it. Haee relatio refertur ad Ecclesiam, non ad corpus suum sumptum de virgins. Non ergo fecit nos corpus suum quod natum est de Virgin, & sumitur in altari sub specie panis & vini, sed fecit nos corpus suum spirituaie, icil. Ecclesiam fidelium: ▪ • hough Chrysostom averrs, Nos secum Christus in unam quasi massam, (ut ita dicam) reducit, neque in fide tantum, sed reipsa nos corpus suum effecit. Then much less can these words of our Savior; This is my body, This is my blood of the New Testament, &c. uttered by him but once, necessarily or probably infer, that the Consecrated bread and wine, whose Natures, shapes, accidents, Christ never assumed; which were never styled Christ himself, his members, flesh, bone; one, or one flesh with him, in Scripture, infer or imply any real transmutation of them into the very substance of his natural body & blood born of the Virgin, preexistent so many hundred years before, what ever erroneous Popes, Romish Councils, or Doctors, for their own private lucre (to make their Mass, a real propitiatory sacrifice for quick and dead) have hitherto disputed, defined to the contrary. Finally, Whereas Bellarmine, Maldonet, and other Pontificians do principally (next after hoc est corpus meum ) ground their Doctrine of Transubstantiation, and Christ's corporal personal presence in the Eucharist, on John 6. 53, 54, 55, 56. Verily, verily I say unto you, except ye eat the flesh of the Son of man, and drink his blood, ye have no life in you. Whoso eateth my flesh, and drinketh my blood hath everlasting life; For my flesh is meat indeed, and my blood is drink indeed. He that eateth my flesh and drinketh my blood, dwelleth in me and I in him: I answer 1. Origen, * Augustine. Bertramus, with Berengarius of old, and of later times Cardinal Cajetan in his Commentar. in Joan. cap. 6. Hermannus Bodius in his Collectanea, (as Sixtus Senensis confesseth) Cornel. Jansen in his Concord. Evang. in Joan. 6. Biel, Cusanus, Taper, Hesselius, and Petrus Lombardus l. 4. Dist. 8. D. besides other Docti, & religiosi, & probi viri Catholici of the Roman Church, as Maldonet acknowledgeth; as well as Luther, Oecolampadius, and other Protestants resolve; that this Chapter, Text was never intended of the eating of Christ's body and blood in the Sacrament, but only of our mystical or spiritual eating and drinking it by faith alone; as these unanswerable arguments will evidence: 1. Because these words were spoken by Christ near a year or more before the institution of the Lord's Supper. 2ly. They were spoken to all the people and Capernaites, who followed Christ only for the loaves, John 6. 26, to 67, to whom he never administered the Sacrament, not to his 12. disciples, to whom only he administered it at his last Supper in private. 3ly. Because it speaks only of the eating of that bread and flesh of his which came down from heaven, not of the Sacramental bread or wine, of which there is not one syllable in this Chapter, being not then instituted. 4ly. Of that eating and drinking which is only spiritual, by faith, not oral by the mouth or teeth, and so St. Peter himself as well as Christ then expounded it, v. 69. 5ly. Of such an eating Christ's flesh, and drinking his blood without which none can have spiritual or eternal life: Therefore not of a Sacramental eating; else all infants and others who die before they receive the Sacrament, must necessarily be damned: which the Church of Rome as well as Protestants contradict. 6ly. Of such an eating and drinking only which gives eternal life to all who eat Christ's flesh, and drink his blood; which the Sacramental eating doth not, for all unworthy communicants eat and drink damnation to themselves, 1 Cor. 11. 23, 24. 7ly. Of such an eating his flesh and drinking his blood, as their dwelling is in Christ, and Christ in them, John 6. 56. but that dwelling is only spiritual or mystical, by faith alone, not by eating, swallowing, bodily inhabitation, union or commixture with the bodies of the Communicants, as many Romanists in odium haereticorum assert, by Suarez his confession. 2ly. Admit this Text meant of the Sacramental eating Christ's flesh & drinking his blood; it proves only a quite contrary transubstantiation to that the Romanists assert, to wit, of the flesh of Christ into meat or bread indeed; & of his blood into drink or wine indeed; not of bread into his flesh indeed; as the words infallibly attest. 3ly. It utterly subverts their half-communion; and depriving Lay-communicants totally of drinking Christ's blood, by taking from them the sacred Wine, Cup, here severed from their eating his flesh in the consecrated bread; as not only sacrilegious, but damnable; since none by the express Letter of the objected Text, can have any everlasting life, or dwell in Christ, and Christ in them, unless they drink his blood as well as eat his flesh, being here thrice coupled together with the conjunction and, yea ratified with this double asseveration of Christ himself, who is the truth; Verily, Verily, I say unto you; So as they must now either renounce their half communion, or this abused Text, and their Doctrine of Transu ••• a •• iation founded thereon: Which as it subverts St. Peters and their Popes usurped Universal Ecclesiastical and Temporal Monarchy, Vicarship, and as it is wholly inconsistent with it, or their Ladies, Queens, Empresse, Goddess Mary's Sovereignty, or the ancient undoubted Ecclesiastical and Temporal Rights of all Christian Kings; so particularly of our Kings of England and Ireland; whose Papal usurpations on their Crowns, were the original occasion of many horrid Conspiracies, Insurrections, Rebellions, Treasons, Wars, Attempts against their sacred Persons, Prerogatives, Subjects Liberties, Properties in former ages, as the ensuing Exact Chronological Vindication, &c. will at large demonstrate during the Reigns of King John and Henry the 3d. to which I shall now apply myself; having been more large in this Introduction to it, to help fill up the vacant Pages left for the second Book, which I originally designed to have annexed thereunto; but amounting to an entire Tome of itself, was necessitated to sever from it.
THE SECOND TOME, AND THIRD BOOKE.
The Prologue.
I Am now (through Divine assistance) arrived at the Second TOME, and Principally intended part of An Exact Chronological and Historical Demonstration of our British, Roman, Saxon, Danish, Norman, English Kings Supreme Ecclesiastical Jurisdiction over all Prelates, Persons, Causes, within their Kingdoms, and the Popes and Popish Prelates intolerable Usurpations on, Oppositions against the same: beginning with the Tempestuous Reign of our Unfortunate King John, when the Antientest Charter, Clause, Fine, Liberate, Patent, and other Rolls, yet extant in the Treasury of the Tower of London, begin: the Jawes of All-devouring Time having totally consumed all precedent Rolls of this nature, during his Predecessors Regins, except some Antient Charters, and other Fragments of Records never reduced into Rolls.
In this Kings Reign we meet with the Highest Attempts▪ the most Audacious Dangerous Conspiracies, and Treasonable Usurpations, ever formerly made, not only upon the just ancient Rights, Privileges, Prerogatives of the Crown, but also upon this King and his Kingdoms of England and Ireland themselves, occasioned by the Treacheries, Rebellions of some of his disloyal Popish Prelates at home, (instigating the Barons to take up Arms against Him;) and by the Unchristian Practises, Tyranny of Pope Innocent the III. combining with those perfidious Bishops, who persuaded him to Interdict the whole Kingdom, Excommunicate King John himself for sundry years, and at last to deprive him of his Crown, Kingdoms, and give them to the King of France; yea enjoining, exciting him, and other foreign Enemies, to raise puissant forces by Land and Sea, to deprive him and his Posterity of the Crown and Realms of England and Ireland by open force. The Clashes betwixt the Papal Crosier and Royal Scepter during his reign (arising from small beginnings) and the contests between Him, Stephen Langeton Archbishop of Canterbury, and the Bishops, Barons confederating with him, far exceeding those of King Henry the I. and II. with Archbishop A • selm, and Becket, his traiterous predecessors, (canonized for their Treasons, ) and producing the sad • st Tragedies ever acted in any Age on the Theatre of our other Little World; Which though resolutely, and gallantly resisted, encountered by King John, with great Regal Magnanimity, Courage, P • udence, and good success for sundry years at first; yet at last through the Terrors of the Popes long-continued Interdicts, Excommunications, Abjudication of him from his Crown, Kingdoms, the formidable Forces of his Foreign Enemies ready to invade, seise upon Him, and them; the Treachery of many of his own Bishops, Clergy, Nobility, Subjects, (all absolved from their Allegiance to him by this nocent Pope Innocent ) on whose cordial assistance he could not safely rely; but principally through the panni • k Fears, Terrors, wrought in his mind by the prophecies of Peter the Hermit, forged Letters, and the uncessant intoxicating Sollicitations of Pandulpbus the Popes Legate, representing all these Dangers to his sad melancholy Thoughts in their blackest colors; persuading him there was no other possible means left to preserve his Life, Crown, Kingdoms, ward off the impendent Dangers disperse the Tempestuous Clouds then hanging over him, or to save his Immortal Soul, but by making his peace with God, and taking Sanctuary in Pope Innocents bosom, by casting Himself down at his Papal feet, and resigning his Crown, Kingdoms of England and Ireland into his hands, to protect, dispose of as his Own; was thereupon in conclusion (though with much reluctancy) induced to resign them by a detestable Charter into this Popes Legates hands, to his use, to become the Popes feudatory under an Annual Rent; yea to do Homage, swear Fealty to him and his successors, as their Vassal, to his perpetual Infamy; as likewise to part with other Chief Flowers of his Royal Ecclesiastical Prerogative, and Jurisdiction over his perfidious Usurping Popish Bishops, to his own and his Successors grand prejudice. Which encouraged succeeding Popes, Prelates upon every opportunity to make many new successive dangerous bold Incroachments upon the Prerogatives, Rights, Privileges of our Kings, their Subjects Liberties, Properties, to their Intollerable Grievance; till at last they were necessitated by degrees to shake off their unsupportable Papal yokes, and Usurpations.
I shall begin with some Histories and Records in the first Year of King Johns Reign, evidencing the Supreme Ecclesiastical Jurisdiction both claimed and exercised by him in and over all Persons, Causes within his Realms; with his vigilant care, industry to preserve the same against Foreign Papal, Domestic Episcopal and Monastical Usurpations, upon several emergent occasions: proceeding in a Chronological Method, except only where the Series of the History, (to make it complete and more intelligible) or some other just occasion, shall necessitate me to resort to Subsequent Years and Records, before their just order of Time.
BOOK III.
CHAP. I.
Conteining Evidences of King Johns Supreme Jurisdiction over all Bishops Religious and Ecclesiastical Persons, Causes, Bishoprics, Monasteries, Tithes, Advousons, in granting Licenses to elect, and to approve or reject Bishops, Abbots, when elected; examining the Jurisdictions of all Ecclesiastical Courts; Imprisoning, Banishing Bishops, Clergy-men; seizing their Bishoprics, Spiritualties; Confiscating their Goods, Benefices, for their Contempts, and Obedience to the Popes Interdicts, and unjust Commands, with other particulars; and his strenuous vigilant defense of the Rights of his Crown, against Provisions, and other Papal and Prelatical Usurpations in England and Ireland, till the 15. year of his Reign.
IT is very observable, that King John at his Coronation in Westminster Abby, June 9. Anno Dom. 1199. was sworn in the first place by Hubert Archbishop of Canterbury (as ( ) Matthew Paris and others relate:) Quod sanctam Ecclesiam & ejus ordinatos diligeret; & eam ob incursione malignatium INDEMNEM CONSERVARET; & Dignitates illius bonafide et sine malo ingenio SERVABIT ILLAESAS, as ( ) Roger Howden expresseth it. This Archbishop with all the Bishops, Abbots, Nobles present at, and consenting to this Oath, and doing Homage and Fealty to him, thereby declared him to be Supreme Governor, Patron, Protector, and Head on Earth of the Church of England, as well in Ecclesiastical as Temporal affairs, else this Oath had been Nugatory.
The 13. of June following, he was solemnly divorced in Normandy, in the presence of 3. of his Norman Bishops from the Duke of Gloucesters daughter: Unde magnam Summi Pontificis Innocentii tertii, & Curiae Romanae indignationem incurrit, praesumens temere contra Leges & Canones dissolvere, quod eorum suerat Auctoritate Colligatum, as ( ) Radulfus de Diceto informs us: But he no more valuing their Indignation then he did their Canons and Laws, soon after married Isabel sole daughter and heir of the Earl of Engolesme, who was crowned Queen, Octob. 8. by Archbishop Hubert; this Pope and Cardinals not daring to question, or null his marriage.
Immediately after ( ) Pope Innocent the 3d. sent his Legate to King John, desiring him to release Philip Bishop of B • lvoire, (taken Prisoner by King Richard the first in the Field, and kept Prisoner by him all his life, notwithstanding this and other Popes importunate Letters for his enlargement) UNDER PAIN OF AN INTERDICT, who had-then by the space of two years been detained under most cruel Imprisonment; (some months in his very Arms, in which he was taken fighting, not suffered to be put off day or night) But because the said Bishop was taken in Arms as a Soldier and Plunderer, against the Dignity of his Order, the King (notwithstanding this Popes entreaties and menaces) would not enlarge him until he had paid 6000. marks of sterling money to his Exchequer, and 2000. marks for his expenses, during his Imprisonment under King Richard and himself; which he accordingly paid: And till he had also taken an Oath before the Cardinals and other Bishops, never thereafter to bear Arms, during his life, against any Christians.
In the year 1177. no less then 30. Nuns of the Monastery of Ambresbery, were accused and convicted at one time for their Unclean Lives, to the dissolution and infamy of their Order, whereof they had been publicly defamed: Whereupon Rex (King Henry the 2d. by power of his Regal Prerogative) expulsis Sanctimonialibus, de Abbatia de Ambresberie, propter Incontinentiam, & per alios domos Religiosos, in arctiore custodia distributis, expelling the Nuns from this Abby for their Incontinency, distributed them throughout other Religious houses, in stricter custody, (by way of penance) and gave it to the Abbess and Nuns of Fount-Everoit, for a perpetual possession; who sending a Covent of Nuns thither from Fount-Everoit, Richard Archbishop of Canterbury inducted them into the Abby of Ambresbery, on the 1. of the Kalends of June, (being the Lord's day) King Henry the Father, Bartholomew Bishop of Exeter, John Bishop of Norwich; and many other of the Clergy and people being then present, as ( ) Roger de Howden relates in precise terms: And by his Charter, Anno 1179. confirmed the Lands of this Abby to them, with many Liberties, and that by advice and consent of the Archbishop of Canterbury, and many other Bishops, Great men, and Barons of the Realm. King John in the first year of his Reign, by his Charter, reciting all the premises in the Prologue, confirmed this Charter of his Father, ratified these Nuns Deprivations and Imprisonments in other Monasteries, for their Incontinency, by his Father, with consent of his Bishops, Nobles, and request of Pope Alexander, transferring this Abby, and all Lands thereto belonging, from one rank of Nuns to another, takes both these Nuns Persons, Lands into his Royal protection, as if they were his own demesnes, grants them several Tithes, Churches, large Privileges, and prohibits BY HIS REGAL AUTHORITY, GRANTED TO HIM FROM GOD, that none of his Officers or Subjects should disturb them therein, nor implead them, but in the presence of himself and his Heirs. The Charter itself runs in these words.
JOhannes Dei gratia rex Angliae, dominus Hiberniae, &c. Sciatis Moniales de Ambresburia, circiter xxx. propter vitae suae turpiditudinem, & ordinis sui dissolutionem, & infamiam quae divulgabatur publice, mandato domini papae Alexandri, voluntate etiam domini regis Henerici patris nostri, consilio quoque & prudentia Richardi Cantuariensis archiepiscopi, apostolicae sedis legati, & Joselini, Sarum, & Bartholomei, Exoniensis, & Rogeri Wigornensis, & G. Londonensis, & aliorum plurimorum Episcoporum, & Magnatum, & Baronum nostrorum, a monasterio suo fuisse amotas, & in aliis monasteriis collocatas, & moniales de ordine Fontis Ebrardi ibidem, ad serviendum Deo introductas. Quamobrem concedimus, & presenti cartâ confirmamus, ordini & religioni Fontis Ebrardi, pro salute animae regis Henerici patris mei, & religions honestate, pro salute nostra, & omnium antecessorum nostrorum, donationem quam dominus rex Henricus, pater noster, fecit ecclesiae prefatae Fontis Ebrardi, scilicet, ecclesiam sanctae Mariae, & sancti Melori de Ambresbery, cum omnibus rebus quae ad eam pertinent, tam in ecclesiasticis quam in mundanis possessionibus, ut ordo & instituta ecclesiae Fontis Ebrardi ibidem quiet conserventur, & conventus monialium multo major quam fuerat, sub custodia Priorissae, secundum ordinem praefatae ecclesiae Deo famuletur. Hanc ecclesiam, cum▪ omnibus rebus quae ad eam pertinent, & omnes possessiones Fontis Ebrardi, sciatis nos velle manutenere, & defendere, & liberas & quietas esse ab omni seculari servitio & exactione, & gravamine, & accepisse in manu nostra & defensione, & protectione contra omnes homines sicut propriam nostram & domini regis Henerici, patris nostri, & antecessorum nostrorum elemosinam, &c. (with sundry other Lands)
Quare volumus & firmiter praecipimus quod praedictae moniales, & earum ministri, & servientes, omnes possessiones suas, & elemosinas habeant; & teneant, cum sacha & socha, & Tol & Theam, & Infangenethef & Utfangenethef, & cum omnibus libertatibus, & liberis consuetudinibus, & quietantiis suis in bosco, & plano, in pascuis, & pratis, & pasturis, in aquis & molendinis, in viis & semitis, in stagnis & vivariis, in mariscis & piscariis, in grangiis & vergultis, infra burgum & extra, & in omnibus rebus, solutas, liberas, & quietas, de siris & hundredis, de placitis & querelis, & de pecunia pro murdris & latrociniis, & de Hamscka & de Forstall & de Wapentake, & Hidagiis, Geldis, Denegeldis, Hornegeldis, Fornageldis, & assartis factis ante confirmationem domini Regis patris nostri factam, anno scilicet incarnationis Domini MCLXXIX. & de assisis, & donis, & Scotis, & auxiliis, & operationibus castellorum, domorum, wallorum, parcorum, vivariorum, pontium, fossarum, & flegwita, & hengewita, & flemanfremtha, & summagio, & warpeni, & averpeni, & Theingpeny, & hunderedespeni, & de Mischening, & blodewite, & • ithwite. Et sint in perpetuum quietae pertotam terram nostram, citra mare, & ultra mare, tam per terram, quam per aquam de theoloneo, & passagio, & pontagio, & tallagio, lestagio, stallagio, & de omni consuetudine & omnibus occasionibus quae ad nos, vel ad haeredes nostros, vel successores nostros pertinent vel pertinere possunt, excepta sola justitia mortis & membrorum. Prohibemus etiam regia authoritate a Deo nobis concessa, ne aliquis hominum, sive minister noster, sive alius, in tota terra nostra prae • ato monasterio, vel ullis rebus ad ipsum pertinentibus, molestiam sive in juriam, sive contumeliam inferat, nec res, vel jura sua, nec nativos, vel fugitivos suos, vel catalla earum, pro consuetudine aliqua, vel servitio aut exactione pro aliqua causa disturbet de rebus suis, quas homines earum affidare poterunt suas esse proprias; nec de aliqua possessione sua in placitum ponatur nisi in praesentia nostra, vel haeredum nostrorum, sicut carta domini regis Henrici patris nostri, & regis Richardi fratris nostri testantur. Testibus Willeilmo comite Arundelliae, R. comite Leicestriae, W. de Stagno, B. camerario, W. de Clapam, W. de Cantilupo, R. de Wanci, W. de Ewla. R. de Montebegun. Dat-per manus Huberti Cantuariensis archiepiscopi, cancellarii nostri, xxx. die Augusti apud Rupem Andel. Anno regni nostri primo.
This Patent of King John is recited and confirmed by an Inspeximus, Pat. 22. H. 6. pars 1. m. 14. wherein I shall desire all Romish Votaries to consider, the notorious incontinency of these professed Virgin-Nuns in this age, no less then 30. of them in one Abby were notoriously defamed, condemned, thrust out of their Abby, and sent Prisoners to other Houses by Pope Alexander the third his direction, King Henry the second, the Archbishop and Bishops, his Nobles and Barons joint assents, ratified by, and related in 3. Charters, under the Great Seal of England, in three Kings Reigns, ( Henry 2. King John, and Henry 6.) as well as related by Roger de Howden, therefore no fiction, but an undoubted truth; for which the King, Bishops, and most of his Peers gave their judgment against them: (as King ( ) Edward the Confessor formerly did in a like case, against the Abbess and Nuns of Berkley ) Neither were or are the Nunneries and Nuns in foreign parts more chaste then these were, as ( ) Nicholaus de Clemangiis (Archdeacon of Baion Anno Dom. 1417.) attests in these words. Restant nunc solae Moniales: De his autem plura dicere verecundia prohibit, ne non de caetu Virginum, sed magis de Lupanaribus, de dolis & proca •• a Meretricum, de stupris & incestuosis operibus dandum sermonem, prolixe trahamus. Nam quid obsercro aliud sunt hoc tempore puellarum Monasteria, nisi quedam, non dico Dei Sanctuaria, sed veneris execranda prostibula? Sed lascivorum et impudicorum juvenum ad libidines explendas receptacula, ut idem hodie sit puellam velare, quod et publice ad scortandum exponere. The like is affirmed, attested by ( ) Episcopus Chemnensis, ( ) Cornelius Agrippa, ( ) Claudius Espencaeus, ( ) Alvarus Pelagius, with sundry other Romanists, as well as by our learned John Bale, Bishop of Ossery, for England, in his Acts of English Votaries. But of this enough.
The same first year of his Reign, the Abbot of Westminster dying, the Monks by King John's license elected Ralph Arundel, Prior of Harle, for their Abbot; after which electioni facto, Dominus Rex qui praesens aderat assensum praebuit: Whereupon he was consecrated Abbot; No Bishops, Abbots, Priors, or other Ecclesiastical persons being elected to any Dignities, but by the Kings previous license, and subsequent assent to the person elected, who might approve or reject him at his Royal pleasure.
In the second year of his Reign, the Dean and Chapter of Lexoven, within this Kings Hereditary Dominions in France, presuming to elect a Bishop without his consent, he sent this memorable Prohibition to them, to preserve this ancient right of the Crown, descended to him from his Ancestors.
JOhannes Rex, &c. W. Decano & Capitulo Lexovi, Satis novit discretio vestra quid juris & dignitatis antecessores nostri & Nos similiter in ordinandis Ecclesiis Cathedralibus vacantibus in potestate nostra constitutis huc usque optinuimus, & quod praedictis Ecclesiis cum eis vacare contigerit, non nisi de voluntate et assensu nostro potest nec debet in Pastoribus provideri. Verum cum jam Lexov. vacet Ecclesia & illius ordinatio de nostro velut de sui Principis ex antiqua consuetudine & ration multiplici voluntate pendeat & assensu, volentes jus suum in omnibus conservare illaesum, ne quid per aliquorum malitiam in hac parte de iure nostro depereat, aut quicquam in praeiudicium iuris nostri et despendium dignitatis nostrae ab aliquo statuatur; ad Dominum Papam solemniter appellavimus, & per praesentes literas, & earum latores Appellationem illam innovamus. Mandantes vobis et firmiter prohibentes, ne aliquatinus in Pastorem Ecclesiae vestrae aliquem, nisi de voluntate et assensu nostro eligere praesumatis, quod Nos nullo modo posse fieri permitteremus. Verum cum Clerici & fideles nostri sitis, vobis mandamus quatinus sic iuris et dignitatis nostrae indempnitati prospiciatis, sicut volueritis, quod juri & Dignitati Ecclesiae vestrae prospiciamus, ad quod Deo teste salvo iure nostro promptam & pronam gerimus voluntatem. Teste G. Filio Petri, &c. apud Nottingham, decimo octavo die Novembris.
This Kings appeal to the Pope, mentioned in this Prohibition, was not to make him Judge of his Right, but merely to preserve it from the Popes and others invasions on it, by any clandestine machinations, or extraordinary means that might be used to interrupt or defraud him of it.
The same year this King by his Charter commanded all Clerks then imprisoned for offenses throughout England, to be delivered to Hubert Archbp. of Canterbury, upon his demand of them; the original ground and warrant (as I apprehend) of all Bishops demanding Clerks, imprisoned, arraigned for Felony, and criminal offenses, to be delivered to them, to make their Purgations; before which Charter they had no power to demand, nor others to deliver them to their Ordinaries, when demanded as their Clerks. A pregnant evidence of the Kings Supremacy over all Ecclesiastical persons, Clerks.
REX &c. Omnibus &c. Sciatis nos concessisse venerabili Patri nostro, H. Cantuariensi Archiepiscopo, Custodiam omnium Clericorum Captivorum pro quocunque forisfacto fuerint capti vel detenti, unde vobis firmiter precipimus quod eidem Archiepiscopo reddatis omnes Clericos quos in custodia vestra habeatis si quos in custodia habebitis, vel quos vos pro aliquo forisfacto quodcum{que} sit contigerit habere. Et prohibemus ne quis aliquem Clericum pro quocunque forisfacto detinere praesumat postquam praefatus Archiepiscopus ipsum requisiverit. Teste Willielmo Maresc. apud Argentem, sexto die Junii.
This King as Supreme Patron of the Bishopric of Norwch, granted the Bishop this memorable Charter to recover all Lands and Tenements thereto belonging, unjustly alienated by his Predecessors.
REX Justiciariis, Vicecomitibus & omnibus Ballivis & Ministris suis, salutem: Sciatis Nos concessisse Venerabili Patri nostro in Christo J. Norwicensi Episcopo, quod omnes Terras, Tenementa, & Possessiones, tempore praedecessorum suorum ab Ecclesia sua unjust alienatas, juste possit revocare. Et si in illis revocandis consilio Curiae nostrae indiguerit: Volumus & concedimus quod idem Episcopus, si voluerit Curiam suam in Curia nostra ponat, ut loquelae suae quas ibi posuerit, per Judicium Curiae nostrae & consuetudinem Regni terminenter. Teste W. Briwer. apud Esseleg. decimo quarto die Octobris.
In the second year of his Reign, Ieoffery Plantaginet, Archbishop of York, King John's base Brother, opposed, obstructed the levying of Carvage, (demanded and granted to the King by common consent, paid by all others) on the demesne Lands of his Church or Tenants, beating the Sheriff of Yorks Servants, excommunicating the Sheriff himself by name, with all his Ayders, and interdicted his whole Province of York for attempting to levy it; Whereupon the King, much incensed for these intolerable affronts, summoned him to answer these high contempts, his not going over with him into Normandy when summoned, and also to pay him 3000. marks, due to his Brother King Richard; and by his Writs commanded all the Archbishops Servants, wherever they were found, to be imprisoned, as they were, for beating the Sheriffs Officers, and denying to give the King any of the Archbishops Wine, passing through York, summoned Jeoffry into his Court to answer all these contempts, and issued Writs to the Sheriff of Yorkshire, to seize all his Goods, Temporalties, and to return them into the Exchequer, which was executed accordingly. The King and Queen repairing to York the next Mid-lent, the Archbishop upon soberer thoughts made his peace with him, submitting to pay such a fine for his offenses as 4. Bishops, and 4. Barons elected by them, should adjudge, and absolved William de Stutvill, the Sheriff, and James de Poterna, whom he had excommunicated, and recalled his former Interdict.
The same year there fell out a great difference between this Archbishop, the Dean and Chapter of York, and the Archdeacon of Richmond. The Pracentors place at York falling void, the Dean and Chapter would not suffer him to present Ralph de Kyme, his Official, to it, but themselves gave it to Hugh Murdac, Archdeacon of Cliveland, the day after he had given it to Kyme; and when the Archbishop would have put him into the Praecentors stall, the Dean told him, It belonged not to him to put any man into a stall, neither shall you there in place him, because we have given it by authority of the Council of Lateran: Whereupon when the Archbishop could not have his will, he excommunicated Murdac; he likewise injured Honorius, Archdeacon of Richmond, by challenging to himself the Institutions of Churches and Synodals, against the ancient Dignities and Customs of the Archdeaconry, which the Archbishop pretended Honorius had resigned and confirmed to him by his Charter, which he denied. The Dean and Chapter, and Honorius, severally complained of these injuries to the King, who thereupon issued these Patents and Writs for their relief, against his violence, to the Sheriff, and Dean and Chapter of York.
REX, &c. Vicecomiti & Ballivis suis, &c. Mandamus vobis & praecipimus, quod dilectum Clericum nostrum Magistrum R. de Sancto Eadmundo, Archidiaconum Richmond. custodiatis, protegatis & defendatis. Et non sustineatis quod de Archidiaconatu suo Richmond. per Clericum vel Laicum aliqua ei fiat violentia vel injuria. Teste meipso apud Eborum, secundo die Marcii.
REX, &c. S. Decano & Capitulo Eborum, &c. Sciatis, quod pro debitis quae Eborum Archiepiscopus nobis debet, & pro defaltis & aliis causis rationabilibus cepimus in manum nostram Baroniam et Regalia quae Archiepiscopus Eborum, de nobis tenet, & hoc fecimus per iudicium Curiae nostrae Nos autem contra eundem Archiepiscopum ad Dominum Papam appellavimus pro nobis & nostris, & pro statu Regni nostri. Teste G. Filio Petri, Comitat. Essex. apud Cunesburgh. quinto die Marcii.
This Honorius Archdeacon of Richmond, complained to the Pope as well as the King, of the injurious encroachments of this Archbishop, who suspended some of his Clerks, interdicted some Churches within his Archdeaconry, and excommunicated the Archdeacon; all which the Pope in a special Letter requires him to retract, as null and void: He also sent three Epistles more, the first to the Dean and Chapter of York, the second to the Bishop of Eli, and Archdeacon of Northampton, the third to King John himself, to defend Honorius his rights, against the Archbishops injuries and encroachments, recorded at large by Howden: That to the King is short but sweet, acknowledging his Supreme Ecclesiastical power.
INNOCENTIUS, Episcopus servus servorum Dei, illustri Regi Anglorum, &c. Interest Regiae Cels • t • di • is Ecclesias, et viros Ecclesiasticos in suo iure tueri, et malignantium impetus ab eorum molestationibus potenter et regulariter Effrenaere. Cum itaque dilectus filius Magister Honorius Archidiaconus Richmondiae, usque a Deo vir literatus, & honestus existat, ut ex scientia & honestate ipsius non solum Eboracensi Ecclesiae honor accrescat, sed & tibi etiam utile possit obsequium pervenire. Serenitatem tuam rogamus, modemus et exhortamur in Domino, eo attencius, quod non minus diligenter quam fideliter negotiis a tua serenitate sibi injunctis in curia nostra cognoscimus indulsisse, quatinus eum in sua justitia manuteneas, & defendas, nec permittas ipsum vel Clericos suos contra libertates Archidiaconatus Richmondiae, per alicujus inquietantiam aggravari. Vale.
That to himself is very observable, manifesting by this Popes own Testimony, how little this Archbishop esteemed the Popes power, or Appeals to Rome, being then newly introduced and made use of by this Bishop, (though capacitated to be an Archbishop, confirmed, consecrated by the Popes order) against former customs and privileges of this Realm, will appear by this ranting Letter of Pope Innocent to him.
INNOCENTIUS, Episcopus servus servorum Dei, Episcopo Eboraci, Salutem & Apostolicum benedictionem. St Magisterium recognosceres Apostolicae sedis, et debitam ei reverentiam et obedientiam exhiberes, non praesumeres plenitudini potestatis ipsius, et privilegio dignitatis in aliquo derogare, cum ab ea in partem sollicitudinis evocatus, ipsam in tuis necessitatibus, in quas temere teipsam induxeras, senseris saepius adjutricem. Non enim excusare te potes, ut debes, quod illud privilegium ignoraris per quod omnibus unjust gravatis facultas patet ad sedem Apostolicam appellandi, cum et tu ipse aliquando ad nostram audientiam appellaris, et a tuis gravaminibus non semel, sed saepius ad nos fueris appellatum, nec ipsum privilegium te licuerit ignorare. Verum ut cessent caetera, ex eo solo ad invocationem nostri nominis a subditorum tuorum molestatiombus debueras abstinere, quod in multis & arduis negoti • s, & petisti & obtinuisti favorem tibi Apostolicum exhiberi. Sed ut rerum monstrat effectus. nec authoritatem nostram attends, nec factam tibi gratiam recognoscis, nec appellationibus defers, quae interponuntur ad sedem Apostolicam aggravatos. Ecce enim cum d • iectus filius noster Magister Honorius, Richmondi Archidiaconus, in plena possessione Libertatum Archidiaconatus Richmondi existens, cum Clericis suis a te propter manifesta gravamina, & varias injurias ad sedem Apostolicam appellaverat, tu nihilominus in eum, et quosdam Clericos suos suspensionis et aliquas Ecclesias Archidiaconatus ejusdem interdicti sententiam promulgasti. Nec hoc contentus excessu, postquam ipse iter arripuit ad sedem Apostolicam veniendi, suspensis quibusoam Clerici, ejus, et Ecclestis interdictis, et excommunicatis quibusdam, de facto fantum quia de jure non potuisti, certam a caeteris extorsisti pecuniae quantitatem, statum ejus et Clericorum suorum turbans in pluribus et confundens. Quia vero tantae praesumptionis excessum, incorrectum nec volumus, nec debemus relinquere tuae fraternitati, per Apostolica scripta Mandamus, atque praecipimus, quod taliter, quae praedicta sunt corrigas per teipsum, quod adversum te nos non cogas durius commoveri, qui tolleravimus hactenas temeritatem tuam in multis. Alioquin noveris nos Venerabili fratri Eliensi Episcopo dilecto filio Abbati de Waltham, per scripta nostra praecipiendo mandasse, et ut praedictus excommunicationis suspensionis, et interdicti sententias talfter a te illatas nullas esse denuncient, et te ad restitutionem eorum quae vel a Clericis, vel ab Eceles • is Archidiaconatus ejusdem post appellationem ad nos legitime interpositam extorsisti, et recompensationem damnorum per Censuram Ecclesiasticam, appellatione remota compellerint, et quicquid per te vel tuos in prejudicium ejus, vel suorum invenerint immutatum, in statum pristinum nostra freti authoritate reducant, et sub praemissa te districtione compescant, ne Archidiaconum vel ejus Clericos unjust molestes, aut statum vel libertates eorum audeas perturbare. Sciturus procerto, quod cum durum sit tibi contra stimulum calcitrare, nisi abstineas ab hujusmodi, et mandatis nostris reverenter obedias, manus nostras in te ultra forte quam timeas curabimus aggravare, ne tui nobis imputentur excessus. Datum Laterani, 3. Nonas Februar •• , Pontificatus nostri anno.
I find not that this Archbishop was any ways daunted with this high menacing Epistle, but proceeded still against Honorius, till restrained by the Kings Writs, Appeals to Rome being but then in their very Infancy, and that not as to a Supreme Judicature, but only by way of complaint, as a Voluntary persuading Arbitrator, and that by the Kings license first obtained, as Learned Sir Roger Twisden truly observes.
This Pope in his Epistle to the Bishop of Eli, (who did naught therein) relates, That K. Henry the I. when he would create a new Bishopric at Karleol, because the Archdeaconry of Richmond would be prejudiced thereby, obtained from the then Archbishop of York some Privileges, in recompense of part of the Archdeaconry then substracted from it, which the Archdeacons enjoyed ever since, which Jeoffry then endeavored to subtract, confessing hereby that the King had an inherent power without the Pope, to create new Bishoprics, subtract, alter the Diocese, Privileges both of Archbishops, Bishops, & Archdeacons, so as to bind their successors thereby.
In this second year of King John, Hubert Archbishop of Canterbury, against the Kings Royal Prerogative, intending to celebrate a general Council at Westminster, without the Kings special Writ, thereupon (the King being then in Normandy ) Geoffrey Fitz Peter, Earl of Essex, being then chief Justice of England, sent a Prohibition to inhibit it; yet the Archbishop, contra Prohibition em Gaufridi, held the Council, wherein he made and promulgated several Decrees, statuens ea a suis subditis inviolabiliter observari. Two of them are very memorable:
The first prohibiting Archbishops, Bishops, Archdeacons or Deans, in their Visitations, Ne subditos suos talliis & exactionibus gravare praesumant, sustinemus autem pro multis necessitatibus, quae aliquotiens superveniunt, si manifesta & rationabilis causa extiterit, cum charitate modicum ab eis valeaent auxilium postulare. Cum enim dicit Apostolus, Non debent filii Thesaurizare parentibus, sed parents filiis, multo longe a paterna pietate videtur, si praepositi subditis suis graves existant, quos in cunctis necessitatibus pastoris more debent fovere. Archidiaconi, aut sui Decani nullas exactiones vel tallias in Presbyteros seu Clericos exercere praesumant.
The second, Sicut in Lateranensi Concilio salubriter a sanctis Patribus est provisum, inhibemus, ne a personis Ecclesiasticis deducendis ad sedem, vel Sacerdotibus, vel aliis Clericis instituendis, aut sepelendis mortuis, aut benedicandis nubentibus, seupro chrismate, seu quibuslibet aliis Sacramentis aliquid exigatur. His adjicimus, ne pro licentia celebrandi divina a Sacerdotibus, vel docendi a Magistris aliquid exigatur, & si solutum fuerit, repetatur: De ejusdem etiam Concilii authoritate prohibemus, ne novi census ab Episcopis, vel Abbatibus aliisve Praelatis imponantur Ecclesiis, nec veteres augeantur; Si quis autem contra hoc venire praesumpserit, portionem cum Gihezi, se noverit habiturum, cujus factum exactione turpi muneris imitatur. By what Law such exactions of Procurations, Fees for Orders, Institutions, Inductions, Licences of Ministers and Schismatics, are since taken and claimed as duties, I cannot yet discover. It seems these Decrees were not esteemed obligatory, nor regarded, ( Lyndwood, Aton, and most Histories taking no notice of them) because made against the Kings Prohibition, and Bishops and their Officers profit, though much for the people's ease.
Geoffrey Archbishop of York, having the year before (as you heard) much incensed the King against him, for opposing the levying of Carvage, for which he compounded and made his peace with the King; the Sheriff and his Officers having exceeded their Commission, not only in spoiling him of all the Goods and Manors of his Archbishopric, but likewise violently entering into the Lands, and taking away the Goods of other Clerks and Religious persons: Upon their fore-mentioned agreement, and the Archbishops humiliation and submission, the King issued forth this Writ to preserve the Rights of his See of York.
JOhannes Dei gratia, &c. Venerabili Patri E. eadem gratia Elyensi Episcopo, Abbati Rufford, & Archidiacono Northampton. Meminimus quod durante discordia inter Nos, & Venerabilem Patrem in Christo, & Fratrem Charissimum, G. Eborum Archiepiscopum, quedam per Ballivos nostros in damnum ipsius Archiepiscopi sunt attemptata, quae ob rancorem tempore discordiae conceptum fieri sustinuimus; verum pace postmodum apud Porcestriam, inter nos reformata, omnia in praejudicium juris ipsius tempore discordiae attemptata cassavimus, & adhuc cassamus. Nolumus enim quod occasion eorum quae durante discordia in dispendium juris ipsius Archiepiscopi vel Ecclesiae suae facta fuerint, idem Archiepiscopus vel Ecclesia sua dampnum sustineat, vel aliquod detrimentum incurrat, Teste meipso apud Bangy, duodecimo die Januarii.
This King in the same year and Patent Roll, issued forth these two memorable Patents in the behalf of Hubert Archbishop of Canterbury, for his Justices to assist him in his Courts, for the recovery of the demesne Lands unjustly alienated from his Archbishopric, by due course of Law.
JOhannes Dei gratia Capitali Justiciario Angliae, & Justiciariis de Banco, &c. Volumus quod cum Venerabilis Pater noster in Christo, Hubertus Cantuariensis Archiepiscopus, voluerit revocare in Curia sua ea quae unjust alienata fuerint ab Archiepiscopatu Cantuariensi, unus vel duo de vobis qui fueritis Justiciarii de Banco, in Curiam suam veniatis, cum ex parte sua requisiti fueritis, ad auxilium ei impendendum in hiis quae ad Curiam suam pertinent, quod ea possit sicut justum fuerit revocare. Et ideo vobis mandamus & firmiter praecipimus quod ita faciatis. Teste meipso apud Toarc, decimo quinto die Februarii.
REX, &c. Capitali Justiciario suo, & aliis Justiciariis suis Angliae, &c. Volumus quod Venerabilis Pater noster in Christo Hubertus Cantuariensis Archiepiscopus revocet in Curia sua secundum consuetudinem & libertatem Curiae suae omnia dominica sua unjust alienata, per Sacramentum liberorum & legalium hominum de Visneto. Volumus etiam quod si requisierit duo de Justiciariis nostris, in Curiam suam mittantur ad illud videndum, & auxilium ei impendendum si necesse fuerit, salva dignitate nostra. Et ideo vobis mandamus & firmiter praecipimus quod ita faciatis. Teste meipso apud Vernol. sexto die Marcii.
In this third year of King John, the Dean and Chapter of Sagion, (within his Dominions in France ) knowing that no Bishop ought to be elected or admitted but by his previous consent, nominated four persons to him, petitioning his Majesty to elect one of them for their Bishop, which he did by this Record.
REX Capitulo Sagiensi, &c. Accesserunt ad nos quidam Canonici vestri apud Andel. pro electione Episcopy vestri, & ex parte Universitatis vestrae nominaverunt nobis has personas, scilicet, Abbatem Sancti Edrulfi, Abbatem de Trepa, Johannem de Oilleya, Herbertum filium Radulfi, Labbe, postulantes ut ex hiis nominatis reciperemus ad Episcopatum Sagiensem quem vellemus et idoneum videremus. Nos autem Communicato Consilio virorum magnorum & prudentium consensum in personam Herberti filii Radulfi nominatam, qui inter caeteras personas, Nobis magis sdoneus videbatur et potius secundum Deum eligendus. Mandamus igitur vobis ut eundem Herbertum, in quem jam consensimus, in electum vestrum gratanter recipiatis, & ejus electionem sollempniter celebretis, intendentes ei sicut electo vestro de cetero. Teste meipso apud Andet. vicesimo nono die Marcii.
The same year of King John, Geoffrey (as some records) or Gilardus Archdeacon of Brechunon, as Hovedon stiles him, pretending himself to be elected Bishop of St. David's in Wales, with the Kings consent, by Provision from Pope Innocent the 3d. intruded himself into possession of the Temporalties thereof, and likewise endeavored to make it an Archbishopric, as anciently it was, to the prejudice of the Archbishop of Canterbury, citing Hubert Archbishop to Rome, and procuring a precept to him to consecrate him Bishop of St. David's. This being the first Papal Provision of any Bishopric I meet with; I shall recite the whole proceedings of the Pope & Cardinals therein, & the Archbishops and Kings opposition against it. The story whereof is thus related at large by Roger de Howden, Gervasius Dorobernensis, & our Records.
EOdem Anno Magister Gilardus Menevensis Electus, suscitavit controversiam super jure Metropolitico Ecclesiae Menevensis, jus ejusdem Ecclesiae, & pristinam Metropolitani dignitatem coram Domino Innocentio Papa tertio, & Cardinalibus videlicet, Octaviano Hostiensi, & Portuensi, & Johanne Albanensi, Episcopis Cardinalibus, & Jordano de Fossa Nova, & Sephredo, & Johanne de S. Paulo, & Johanne de Salerno, & Gratiano, & Hughelno, & Huguncione Cardinalibus, publice protestando: Est autem sciendum quod Postquam Beatus Dubricius, urbis Legionum Archiepiscopus heremum eligens, Beato David suae dignitatis cessit honorem; Beatus David extunc sedem Archiepiscopalem usque Meneviam transtulit, & ibidem Archiepiscopus factus est, & post Illum Vigenti quatuor ibidem pallio usi sunt, & plena Metropolitica dignitate, quorum ultimus fuit sanctus Samson, qui propter Ictericiam passionem qua peste catervatim homines in Wallia tunc temporis occubuerunt, navigio in Armonicam Britaniam transiens in Ecclesia Dolensi, tunc forte vacante praefectus est, & Pallio S. David quod secum asportaverat, ibidem usus est, qua occasion illa Dolensis Ecclesia continue Turouensi Ecclesie pallium affectando rebellis extiterat usque ad tempore praedicti Innocentii Papae tertii; cujus anno secundo causa est decisa, & illa adventitia Dignitas Dolensi Ecclesia est adjudicata Menevensis autem Ecclesia eadem occasion, vel propter ignaviam, vel paupertatem pallio semper hactenus caruerunt. Omnes tamen Episcopy Menevensis Ecclesiae, scilicet. Novemdecim Episcopy a discessu Samsonis usque ad tempus Henrici Regis Angliae primi, omni dignitate Archiepiscopali usi sunt, excepto pallio, et habuerunt sussraganeos septem, scilicet Landavensem, & de Sancto Paterno in Ker dikan. quae sedes, quia Parochiani pastorem suum interfecerunt, olim obsolevit, & Menevensi Diocesi est adunata, & Bangorensem, & de S. Asaf, in Wallia, vero ab Anglis dudum occupata; trans Sabrinum Cestrensem, & Herefordensem, & Wigornensem. Praedictus vero Rex Henricus Walliam suo Regno subjugavit, & ( ) ideo praedictam Menevensem Ecclesiam, et alias Walliae Ecclesias suffraganeas Menevensis Ecclesiae, Ecclesiae regni sui scilicet Cantuariae subjicere cupiens, Bernardum Clericum de Camera sua, quem in Menevensi Ecclesia Wilfrido Epiicopo subrogari procuravit, & apud Cantuariam, per regiam ( ) violentiam consecrari fecit: Et hic suit primus Menevensis Ecclesiae Episcopus a Cantuariensi Archiepiscopo consecratus; & post eum David, & Petrus, a Regibus Angliae compulsi, similiter a Cantuariensi Archiepiscopo sunt consecrati, praestitis Sacramentis contra Canones extortis de non suscitanda lite super iure Metropolitico contra Cantuariensem Ecclesiam in perpetuum. Bernardus tamen defuncto Henrico Rege primo, movit questionem super jure Ecclesiae suae Metropolitico contra Theoballum, Cantuariensem Archiepiscopum: Unde Papa Eugenius in hac forma scripsit Theobaldo Cantuariensi Archiepiscopo.
Epistola Eugenii de Dignitate Metropolitanae Ecclesiae Sancti David.
EUGENIUS Episcopus servus servorum Dei, Venerabili Fratri Theobaldo Cantuariensi Archiepiscopo, salutem & Apostolicam benedictionem. Venerabilis Frater noster Bernardus, Episcopus S. David, ad nostram praesentiam veniens, Ecclesiam S. David, olim Metropolin fuisse asseruit, viva voice, & eandem dignitatem sibi a nobis restitui postulavit. Cum autem circa petitionem istam invigilans diu in Curia nostra commoratus esset, tu Frater Archiepiscope, tandem eo praesente ex adverso consurgens, in praesentia nostra adversus eum querelam deposuisti, quod debitam tanquam primo Metropolitano obedientiam subtraxisset, tibique inobedient, & rebellis existeret, cum a Predecessore tuo tanquam a Metropolitano primo consecratus esset & viva voice, & scripto Cantuariensi Ecclesiae professionem fecisset & in multis postea, tanquam alii suffraganei, tibi obedisset, & astitisset. Ille vero consecrationem negare non potuit, sed professionem se fecisle, & obedientiam exhibuisse omnino negavit: Quod tu audiens, duos testes in medium produxisti testimonium perhibe • tes; quod ipse illis videntibus, & audientibus post consecrationem suam, & viva voice, & scristo Cantuariensi Ecclesiae ( ) professionem fecisset. Nos igitur auditis utriusque partis rationibus, & diligentius inquisitis, & testibus tuis studiose examinatis communicato fratrum nostrorum Consilio, juramenta eorum recipimus, et ut ipse Episcopus tibi tanquam primo Metropolitano obedientiam & reverentiam exhibeat, iustitia dictante praecipimus. ( Here the Pope and his Cardinals approve what the King had done without their privity, concerning this Welch Archbishopric. ) Unde quoniam singulis Ecclesiis & Ecclesiasticis personis suam dignitatem & justitiam volumus conservare, Beati Lucae Festivitate proximi sequentis Anni tibi & ipsi diem praefiximus, ut tunc praesentibus partibus de dignitate Ecclesiae S. David, & libertate sua, rei veritatem cognoscamus, & quod justum fuerit author Domino exinde statuamus. Datum Meldis, 3. Kal. Julii.
Epistolam autem istam praedictus Magister Gilardus, invenit in Registro Eugenii Papae. Cujus rei occasion, & ad praedicti Gilarili instantiam, jus Ecclesiae suaepublice in Curia Romana protestant is. (being the first president of this kind.) Innocentius Papa, Hubertum Cantuariensem Archiepiscopum super statu Menevensis Ecclesiae, & dignitate Metropolitica literis suis Citavit: ( The first citation of this nature, who refused or neglected to appear thereon: ) quas etiam literas praedictus Gilandus, ad perpetuam rei gestae memoriam, m eiusdem Papae Registro scribi procuravit. Praecepit etiam idem Papa praedicto Archiepiscopo, quatinus supradicto Gilardo Menevensi electo ita consecrationem impenderet, quod sacramentum illicitum, quale extorquere solebant praedecessores sui ab Episcopis S. David, scilicet de non prosequendo jure Metropolitico contra Cantuariensem Ecclesiam, non exigeret, sed tantum Canonicam obedientiam juxta communem formam facere. Praecepit etiam idem Papa, Lincolniensi, Dunelmensi, & Eliensi Episcopis, quod si Archiepiscopus Cantuariae saepe dictum Gilardum, consecrare differret, ipsi Apostolica authoritate freti illum consecrare non differrent.
But neither the Archbishop nor other Bishops obeyed these his Papal Injunctions to them, but oppugned them in the highest degree, for instead of consecrating him Bishop, the Archbishop cancelled his election, upon this account, because it was made at Rome: Thus related at large by ( ) Gervasius Dorobernensis, in his life.
COntroversiam quam in odium & contemptum Archiepiscopi suscitaverat Gilardus Menevensis Archidiaconus, ipse Archiepiscopus prudentissime redegit ad nichilum, ut ipse G. qui paulo ante Menevensis Ecclesiae Archiepiscopus esse volebat, & Ecclesiae Cantuariensi subjectionem debitam septem Episcoporum subtrahere moliebatur, ad pedes Archiepiscopi pronus accederet, satisfaciens humiliter de tam iniqua praesumptione, et eidem Archiepiscopo suum resignavit Archidiaconatum. Archiepiscopus autem post temporis intervallum eidem G. dedit Ecclesiam, 25. Marcarum, & Clericus Archiepiscopt iuratus factus est qui ante fuerat hostis iniquus. Et quia idem G. Menevensis Ecclesiae in Curia Romana se dicebat electum, hoc ipsum cassavit Archiepiscopus, & alium • acravit Canonice electum. Dicantaln quod voluerint de operibus Huberti, ego istud maximum censeo quod Episcopos 7. in subjectione retinuit Cantuariensis Ecclesiae, et Rebellem Gilardi contrivit astutiam.
How highly King John himself (though then in Normandy with his Queen) was incensed against Gilardus, for procuring Pope Innocents Procuration and Provision to elect him Bishop of St. David's, taking possession of the Temporalties thereof by color of it, without his privity, election, or Royal assent, and endeavoring to new make it an Archbishopric, to the grand prejudice and derogation of the ancient Rights and Prerogative of his Crown, descended to him from his Ancestors, both to assent or disassent to all Bishops elections within his Dominions, and enjoy their Temporalties during their vacancy, till restored to the Successor by his special order, will appear by these four successive Writs & Proclamations of his, directed to all the Clergy and Laity both of England and Wales in general, and the Chapter of St. David's in special, strictly enjoining them all upon their duty and allegiance to him, in defense of the Rights and Prerogatives of his Crown, against this Archdeacons and Popes Usurpations, as they tendered his honor, and the public peace and safety of the Church and Realm, to oppose and resist Gilardus his rash, turbulent, disloyal attempts and Innovations against him, to their power, according to their Allegiance, and no ways to aid or countenance him therein, by advice or otherwise, it being unjust to do it. Three of them are thus recorded one after another in the Patent Roll of 3. Johannes, and the other in the 5th. year following.
REx, &c. Omnibus, &c. Audivimus quod G. Archidiaconus de Brechunon in grave, et manifestum dispendium dignitatis nosirae, & Ecclesiae Cantuariensis, in Episcopatu Menevensi Archiepiscopum constituere, & super hoc faciendo dicit, se nostrum impetrasse assensum; unde scire vos volumus quod nunquam in hoc assensum prebuimus, nec unquam ei consentiemus, set ei in hoc penitus deficimus. Mandantes vobis et in fide qua nobis tenemini precipientes quatenus nullatenus ei in hoc temerario proposito suo assistatis, bel ei in hoc consilium vel auxilium prestetis, set viis omnibus quibus poteritis processum suum impediatis sicut dignitatem nostram diligitis. Teste meipso apud Vernol. Octavo die Marcii.
REx, &c. Omnibus; &c, sciatis quod G. Archidiaconus de Brech. manifest operatur contra Coronam et dignitatem nostram, qui se gerit Electum Menevensem; cum Nos in eum eligendum nunquam prebuimus assensum. Et inde trahit in causam. W. Abbatem Sancti Dogmaelis in cujus electionem consensimus Temporalia etiam Episcopatus Menevensis quae vacante seed debent in nostra manu esse, ex diuturna et Approbata Regni nostri consuetudine, contra Coronam et Dignitatem nostram sibi committi procuravit; haec et alia contra nos impudenter perquirendo qualia nullus alius post coronationem nostram contra nos attemptavit. Et quoniam haec nulla ration sustinebimus, mandamus vobis, quod sicut honorem nostrum et dignitatem diligitis, quam sicut fideles nostri fovere et manutenere tenemini, predicto G. Archidiacano in nullo ad hoc consilium, vel auxilium, vel assensum prestetis, set predictum Abbatem sancti Dogmaelis quantum poteritis adiuvando, predicto G. Archidiacono in quantum poteritis resistatis, Quicunque autem aliter fecerit manifestum erit ipsum nobis et dignitati nostrae adversari. Teste meiplo apud Rupem Aurmall, Decimo die Aprilis.
JOhannes Dei Gratiâ, &c. Omni Clero, et Populo Angliae, &c. Universitatem vestram scimus non latere, quod Custodiae Episcopatuum, et Abbatiarum vacantium in Regno nostro in temporalibus, omnibus Antecessoribus nostris et nobis hactenus ex diuturna et approbata consuetudine Regni nostri consueverunt competere. Verum quia Galfridus Archidiaconus de Brichunon, qui se gerit Electum Menevensem, et • u • us Electioni non consentimus, nec unquam consensimus, Custodiam temporalium Episcopatus Menevensis in damnum et dispendium dignitatis nostrae Coronae presumit usurpare, quod nos nulla ration salva dignitate nostra sustinere possumus, vel debemus; Vobis mandamus, et firmiter precipimus, ne quis vestrum predicto G. in temporalibus, quae ad jam dictam Ecclesiam spectant respondere, vel ipsum ad ea optinenda promovere, aut manutenere presumat, sicut nostram diligit fidelitatem, et Coronae dignitatem. Sciatis enim quod si quisquam vestrum in contrarium pro eodem G. aliquid attemptaret, pro manifesto habebimus ipsum dignitati nostrae et Coronae inimicari, Teste meipso apud Rothomag. Decimo Septimo die Decembris.
Sub eadem forma scribitur Capitulo Menevensi.
This turbulent Arch-deacon notwithstanding all his pretended submission to the Arch-Bishop proceeding afresh in the Court of Rome (most likely by the Popes encouragement) to obtain his ends; thereupon the King issued out this severe Proclamation against him as a public enemy and disturber of the peace of his Kingdom.
REx, &c. Omnibus Baronibus, & fidelibus per Episcopatum Menevensem constitutis, &c. Quot et quantis Machinationibus nos et opprimere, et dignitatem Coronae nostrae expugnares et regni nostri consuetudines ab antiquis temporibus in Electionibus Episcoporum optentas; G. Archidiaconus de Brecnuno pro posse laboraverit extinguere, tam in Curia Romana quam alibi, satis norunt universi; per eum enim non stetit quod pravis suggestionibus ejus et dilationibus maliciosis et venenosis, non solum pax parcium vestrarum, immo totius Regni nostri tranquilitas turbaretur, maxim cum inimicis nostris nequiter communicando talia confixerit quae nobis et regno nostro manifestum importarent dispendium, si iniquitas ejus prevaleret, et pro voto praecessisset in actum, unde non immerito ipsum inter inimicos nostros duximus numerandum, vobis & omnibus nos diligentibus mandantes, et district prohibentes, ne ejus promotioni aliquo modo consentiatis, immo ejus promotionem pro posse impediatis. Non enim justum est quod ill fidelibus nostr • s diligatur vel promoveatur qui in damnum, et dispendium dignitatis Regis et juris regni perturbationem anesat. Teste meipso apud Tastnu. Undecimo die Septembris.
This was the memorable, vigilant, prudent, gallant opposition made by King John against the first provision of Pope Innocent, who to eclipse the Kings prerogative, first endeavored to introduce them as well in France as in Wales, Ireland and England.
Pope Innocent the 3d. a man of a haughty Antichristian Spirit (like Hildebrand his predecessor) the better to invade the Rights of Christian Kings and their Subjects, especially of England and France, under a specious pious pretext (set on foot by some of his preceding Pontifs) of sending them and their Nobles out of their Realms, to rescue the Holy Land out of the Saracens and Infidels hands, and raising monies as well from the Laity as Clergy to maintain this holy Warr, that so he and his Legates in their absence might usurp their Regal Authority and Supreme Government both in Church, State, and impoverish them and their Subjects to enrich themselves with a great part of the moneys raised for this end; in the 3d. year of King John sent forth this general Letter De Subventione facienda terrae Jerusolomitanae, recorded at large by Howden.
INNOCENTIUS Episcopus, Servus Servorum Dei, Universis Sanctae Matris Ecclesiae Praelatis, ad quos praesentes literae pervenerint, salutem, & Apostolicam Benedictionem. Graves Orientalis terrae miserias & necessitates urgentes jam potius, peccatis exigentibus deflere cogimur quam refer, &c. Verum quia id quasi modicum, immo vero modicum ad tot necessitates ipsius Provinciae sufficere nullatenus reputamus. Universitati vestrae per Apostolica scripta Mandamus, & ex parte Dei omnipotentis in virtute Spiritus Sancti sub interminatione divini Judicii district praecipimus, quatenus singuli vestrum Quadragesimam partem omnium Ecclesiasi icorum reddituum & proventuum suorum, prius tamen deductis usuris, quarum solutio vitari non possit, in Subsidium Terrae sanctae convertunt. Omnibus Clericis tam Subsidiis quam Praelatis qui Quadragesimam ipsam sponte ac fideliter solverint de Dei omnipotentis Misericordia & beatorum Apostolorum Petri & Pauli Authoritate confisi Quartam partem injunctae sibi poenitentiae relaxamus, dummodo nulla fraus interveniat, & pia devotio suffragetur. Scita autem se culpabiliter, duriter et dure inculpabilem, qui tantillum subsidium in tanta necessitate Creatori et Redemptori suo negaverit exhibere, a quo Corpus & animam & universa bona quae habet, accepit, & nos qui (licet indigni) vices ejus exercemus in terris, hujus culpae duritiem nullatenus dissimulare possemus. Nec aliquo modo credatis, quod per hoc in dispendium vestrum legem vobis imponere intendamus, ut a vobis in posterum quadragesima, quasi debita et consuetudinaria requiratur; immo nullum ex hoc vobis prejudicium volumus generari, qui tantae necessitatis Articulum nobis, et vobis supervenisse dolemus, et quod simile de cetero non contingat optamus. Volumus etiam & nihilominus vobis precipiendo Mandamus, quatinus vos fratres Archiepiscopi & in Episcopis, in Metropolitana Ecclesia, vel si hoc ibi fieri propter hostilitatem vel aliud evidens impedimentum non poterit, in duobus vel tribus locis provinciae vestrae sine dilatione convenire; & curetis inter vos juxta formam mandati Apostolici de ipsius terrae subventione tractare, et post reversionem suam quilibet vestrum in sua diocesi, Concilium convocet sine mora, author • tate nostra precipiens Abbatibus, & Prioribus, tam exemptis quam aliis Archidiaconibus, & Decanis Universis omnino Clericis in ejus Diocaesi constitutis, justa aestimatione proventus et redditus suos taxent et infra tres menses post factam eis denuntiationem Quadragessimam partem valoris eorum sub ipsius Episcopy testimonio, et aliquot Religiosorum virorum, adhibitis nihilominus ad cautelam aliquibus fidelibus Laicis et discretis, in locum idoneum, ejusdem Diocaesis non differetur consignare. Quod & nos vobis fratres Archiepiscopis, & Episcopis sub eadem district Mandamus. Ab hac autem generalitate monachos Cistercienses, &c. excepimus.
Here this Pope takes upon him upon pretext of necessity for relief of the holy Land only to advise and recommend to all the Prelates of the holy Church the levying of the fortieth part of their Estates and Benefices, and in what manner to levy it, not absolutely to impose it to their prejudice. Whence * Matthew Paris, & Matthew Westminster thus express it; Ad instantiam Innocentiae Papae, Data est quadragesima pars redditum omnium Ecclesiarum ad subsidium terrae promissionis: Therefore a free Gift, not an imposed Tax. Neither would the King of England or France suffer it to be levied in their Realms by the Popes Authority, but only by their Royal Order, grant and assent thereto, as * Howden thus expressly relates.
PApa Innocentius, misit unum Cardinalem ad Regem Franciae, & ad Regem Angliae, postulans subsidium fieri de terris earum ad subventionem terrae Jerosolomitanae. Ad cujus mandatum, ipsi Reges concesserunt se daturos ad subventionem prefatae terrae Quadragesimam partem omnium reddituum suorum de uno Anno; (and no more they stinting the sums and duration of it.) Et Rex Angliae hoc ipsum mandavit fieri de redditibus et Ercaetis, et Wardis suis Angliae, et praecepit, ut omnes laici terrarum suarum simili modo quadragessimam partem reddituum suorum darent in Eleemosynam ad subventionem terrae Ierosolomitanae. Unde Galfridus filius Petri, tunc temporis summus Justitiarius Angliae in hac forma scripsit Vicecomitibus, Ballivis Angliae; evidencing this Alms to be imposed, granted not by the Popes or Kings mere absolute power, but the free grant and advise of his Nobles and Peers, as a mere Alms, Gift and Benevolence.
GAlfridus filius Petri Comes Essex, Universis Vicecomitibus Balliae suae, salutem▪ Sciatis quod dominus Rex Angliae ad instantiam, & praedicationem cujusdam Cardinalis a summo Pontifice missi in Franciam, de consilio Magnatum suorum de partibus transmarinis concessit, ad sanctae Jerusalem subsidium, quadragessimam partem valoris omnium redituum, et terrarum suarum unius Anni, tam de Wardis, quam de Excaetis in manu sua existentibus. Quod etiam ipsi Magnates sui ultra mare voluntary concesserunt; Ad eorum etiam instantiam scripsit Dominus Rex omnibus Angliae Magnatibus per literas patentes, rogans et inducens eos, quatenus puro Corde et Charitatis intuitu, idem illud de valore omnium reddituum et terrarum suarum unius Anni concederent, quod quidem nec de debito, nec de consuetudine, nec de coactione, nec de aliqua alia Authoritate Apostolica conceditur vel postulatur. Unde precepit quod omnes Comites et Barones de qualibet Ballia in primis admoneantur, inducantur diligenter, quatenus pro se hanc collectam faciant in terris suis hoc modo, scilicet ut quilibet quadragesimam partem valoris cujuslibet Villae suae, sicut posset poni ad firmam per annum. Et si in eadem Villa fuerint per servitium militare tenentes, dent quadragesimam portionem modo praedicto; si autem fuerint libere tenentes, similirer dent eandem portionem modo praedicto, computato reditu quem Dominis suis solverint per annum. Hanc autem collectam, colligi faciant per tam discretos, & legales qui ad hoc possint & sciant sufficere, qui eam recipiant tam de Comitibus, quam de Baronibus praedictis. Et postquam per manus eorum, fuerit collecta, receptores predictae collectae faciant in scriptum redigi distinct & aperte, quantum de quolibet receperint tam de Comitibus quam de Baronibus & Militibus, & libere tenentibus, & nomina singulorum, & Villarum, quantumcun{que} de singulis Villis & quorum quaelibet sit, imbreviari faciant. Summam autem de Dominicis, & de Wardis, & excaeris, & redditibus Domini Regis faciant separatim imbreviari. Si quis vero Clericus Laicum Feodum habuerit in Ballia aliqua, vel homines tenentes Laicum Feodum in eorum terris, fiat haec collecta per praedictos collectores modo praedicto. De terris autem Cruce signatorum praedicta Collecta fiat modo praedicto; Ita tamen quod eorum pecunia seperatim reponetur ab alia, & summa pecuniae, & nomina singulorum, quorum ipsa pecunia fuerit subscribantur, ut illi, qui iter arripuerint pecuniam suam prompte recipiant. Provideatur autem quod pecunia illa sit collecta; ita quod unusquisque Vicecomes simul cum Collectoribus habeat eam apud Novum Templum Londoniae a die S. Hilary in quindecim Dies, & imbreviamentum modo predicto ordinatum. Viz de summa pecuniae & nominibus eorum qui eam deberint, & nominibus Villarum, de quibus data fuerit pecunia praedicta, & quantum de qualibet datum fuerit. Si qui autem contradixerint huic collectae assensum praebere, nomina eorum imbrevientur, et coram nobis represententur, apud Lundonium, ad terminum praedictum, & hoc breve, & nomina collectorum ibidem habeantur. Valete.
This therefore was but a voluntary precarious Alms and Collection, left arbitrary by the Pope to the King, who by advise of his Nobles and Barons beyond Seas, reduced it to a certainty, and recommended it to the Nobles and Barons of England by way of entreaty, with directions how to levy it in the proportion he had fixed on, as a thing not granted, nor required by the King out of debt, duty or custom, or by any Apostolical authority, but merely as a voluntary Alms and Benevolence, which other Nobles beyond Sea had voluntarily granted, and the King at their request did by his Letters Patents entreat the English Nobles and Barons out of mere charity to imitate. So as this is a most pregnant evidence against the Popes pretended Jurisdiction to impose any such Tax upon King, Clergy, or Subjects, (as some Popes and Pontificians would thence infer) from this Usurping Popes Letters, whose Agent embezelled much of this coin for the Popes own private Coffers, as our Historians observe. Indeed this Pope by his special Letter to all the Archbishops and Bishops of England, commanded them to admonish all those who had formerly taken the Cross upon them, and afterwards laid it down, to resume it, and repair forthwith to the Earl of Flanders, notwithstanding any Papal Dispensation fraudulently obtained to the contrary from his Predecessors, or else after admonition given them, publicly to excommunicate them by name (if known) on every Lord's day and Holy day, with Bell, Book, and Candle, and likewise to interdict them, without admitting any appeal, and to seclude them from all Divine Offices wheresoever they came. But that any Archbishop or Bishop put this Antichristian severe command of his in execution, I find not in our Historians, who barely recite it, and the premises prove it was never put in execution.
In the fourth year of King John, some Irish Bishops and Archdeacons, Suffragans to the Archbishop of Dublin, endeavored without this Kings precedent license and assent, to elect an Archbishop, and get him confirmed at Rome by the Pope, against the Kings right and dignity: Whereupon he entered this Appeal against them before himself, to preserve his right and dignity therein.
VEnerabili Patri in Christo J. Dei gratia titulo Sancti Stephani, in Caelio monte, Presbytero Cardinali, & Apostolicae sedis legato J. eadem gratia, &c. Et debitam reverentiam. Cum accepissemus Clocharen. & Cloanen. & Cenanen. Ardacen. Episcopos & Archidiaconum Ardmac. & quosdam Alios velle manifest operari contra ius et dignitatem nostram super Ecclesia Ardmacana, Appellavimus. Et ne ab illis vel ab aliis super praefata Ecclesia contra jus, et dignitatem nostrum aliquid statuatur, Appellationem illam coram nobis per has literas nostras Patentes, & per nuncios nostros innovamus. Teste meipso apud Cenom. decimo quinto die Augusti.
These Suffragans proceeding to elect an Archbishop without the King, contrary to his Inhibition and Appeal, he going to Rome to get approbation, consecration, and possession of it by the Popes authority, the King thereupon the next year issued out Writs to all his Suffragans and Subjects within the Archbishopric, commanding them to make the like Appeal against him as he had done, as one that acted against the rights and dignity of his Crown, and was his Enemy, and by no means to receive him for their Archbishop upon his return into Ireland.
REX, &c. Suffraganeis sedis Armacanae, &c. Propositum est nobis quod Eug. dictus electus Armacanae Ecclesiae contra assensum nostrum et post appellationem nostram ad Dominum Papam, a nobis interpositam Romam profectus est, ut in Archiepiscopum Armacanum contra dignitatem nostram promoveatur. Et quia manifestum est, ipsum E. sicut inimicum nostrum contra dignitatem nostram operari. Vobis mandamus quatinus cum appellaverimus & appellationem nostram per has literas nostras Patentes & per latorem praesentium adhuc innovemus una Nobiscum pro statu Ecclesiae vestrae, et dignitate nostra appelletis, sicut nos et honorem nostrum diligitis. Et si dictus electus in terram nostram Hyberniae redierit, nullatenus eum in Archiepiscopum recipiatis. Teste meipso apud Rothomagum, Vicesimo secundo die Maii.
Sub eadem forma scribitur omnibus fidelibus in Archiepiscopatu Armacan. constitutis.
Pope Innocent being so vigilantly and strenuously opposed by King Johns Patents and Prohibitions, in this business of conferring the Archbishoprics of St. David's and Ardmagh, on persons elected without his consent, by his own Papal Consecrations of them, and Provisions to them, contrived how to usher in Provisions by degrees, without any observation; to which purpose he employed the Archbishop of Ragusium, whom he discharged from that Church for fear of death, to move King John to bestow a Bishopric and other Benefices on him in England▪ to relieve his necessities and support his dignity; whereupon the King out of his Royal bounty bestowed the Bishopric of Karliol, and the Archbishop of York the Church of Meleburn upon him. The Pope being informed thereof, sent a Letter to King John, wherein he took upon him by his Apostolical Sees benignity, to grant this Bishopric and Benefice to him, to supply his wants; admonishing and exhorting the King at his Pontifical request, to confirm this Bishopric on him, which the King accordingly did at his Petition by this Patent, reciting the Popes Letter.
REX, &c. Venerabili Patri in Christo, & Fratri Charissimo J. Dei gratia Eborum Archiepiscopo, J. eadem gratia Rex Angliae, Dominus Hyberniae, Dux Norm. Aquitan. Comes Andeg. salutem. Literas Domini Papae suscepimus in haec verba▪
INNOCENTIUS Episcopus Servus Servorum Dei, Dilecto filio Johanni, Illustri Regi Angliae, salutem & Apostolicam Benedictionem. Ad supplicationem instantem Venerabilis Fratris nostri Ragusini Archiepiscopi, eum a Cura, & sollicitudine qua tenebatur Ecclesiae Ragusinae duximus absolvendum, eo videlicet quod ibi non poterat secure morari, & si accessum haberet ad illam mortis sibi periculum imminebat. Ne vero idem Archiepiscopus in vituperium Ministerii nostri defectum in temporalibus paciatur, Episcopatum Karliolensem, et Ecclesiam de Meleburne, cum omnibus pertinentiis eorum de munificentia ac liberalitate tua, ac concessione Venerabilis fratris nostri Eborum Archiepiscopi ei benign collatis, de sedis Apostolicae benignitate concedimus ad ipsius indigentiam sublevandam: Serenitatem Regiam monentes attentius et hortantes, quatenus eundem Archiepiscopum nostrarum praecum optentu, sic officialii pontificalis intuitu recommendatum velis habere, ejus necessitati compatiens & ipsius subveniens paupertati, & dona praesentia per illustrem munificentiam sic reddens ampliora, ut per hoc Regi Regum, qui Sacerdos in aeternum videaris obsequium exhibere, cum illud quod Ministris ejus impenditur sibi protestatur impendi. Datum Ferentin. Idus Maii. Pontificatus nostri Anno sexto. Nos autem juxta petitionem Domini Papae praescriptam ipsi Archiepiscopo Ragusin. praedictum Episcopatum Karleolensem de munificentia et libertate Regia (not by the Popes Authority or Provision) ei concessimus, mandantes vobis quatenus ei tanquam Pastori et Episcopo nostro in omnibus intendatis. Teste Domino Cantuariensi Archiepiscopo, apud Merleb. Decimo die Januarii.
Sub eadem forma scribitur Abbatibus, Prioribus, Archidiaconis, & omnibus Clericis Episcopatus Karliolensis.
The same year there being many contests between the Dean and Canons, and Geoffrey Archbishop of York, who by his Archiepiscopal Authority and violence, did much oppress them; the King upon their complaint, by his Royal Authority, and Letters Patents granted them this protection against him and his Instruments, for the Churches peace.
REX, &c. Omnibus, &c. Sciatis nos suscepisse in pacem, custodiam, & protectionem nostram Decanum & Canonicos Sancti Petri Ebor. & omnes homines, res, redditus & possessiones eorum. Et ideo vobis mandamus & firmiter praecipimus quod praedictos Decanum & Canonicos, & omnes homines, terras, res, redditus & possessiones eorum manu-teneatis, custodiatis, & protegatis, & defendatis sicut nostra dominica: & Prohibemus ne praedicti Decanus & Canonici ponantur in placitum de aliquo quod in pace tenuerint tempore Regis H. Patris nostri, vel Regis Richardi fratris nostri, vel tempore nostro, quamdiu controversia duraverit inter Archiepiscopum Eborac. et ipsos: Etsi Archiepiscopus Eborac. vel aliquis Clericus, vel Laicus, praedictis Decano et Canonicis, vel Clericis, vel hominibus suis, in aliquo fortiam aliquam intulerit, vel eos in aliquo molestaverit: Praecipimus quod fortiam illam statim facias amoveri, et id quod eis forisfactum fuerit, sine dilatione emendari: Et corpora armatorum qui inventi fuerint, in rebus vel redditibus eorum qui fortiam aliquam eis fecerunt sine dilatione capiatis, nec dimmitatis sine mandato nostro, vel Capitalis Iusticiarii nostri. Teste G. filio Petri, &c. Willielmo Briggner, Hugone de Nevill, apud Eboracum, Anno Regni nostri quinto.
This year Godfrid Bishop of Winchester deceasing, Petrus de Rupibus, a Knight and great Soldier, vir equestris ordinis & in rebus bellicis eruditus, Procurante Rege Johanne, ad Episcopatum electus, succeeded him, who going to Rome, Ubi magnis Zeniis liberaliter collatis, ad Ecclesiam Wintoniensem, maturavit Episcopus consecrari, write Matthew Paris, and Matthew Westminster.
In the 6. year of King John, the Bishop, Dean and Chapter of Durham, the Dean and Chapter of York, with sundry other Deans and Chapters, Abbots and Priors, within the Province of York, to prevent the unjust arbitrary Excommunications, Suspensions, and Interdicts of Geoffrey Archbishop of York, against their own Persons, Tenants, Lands, and Possessions, by reason of some differences between them concerning their Jurisdictions and Ecclesiastical Privileges, which they complained the Archbishop invaded, appearing before the King at York, did there in the Kings own presence appeal him before the Apostolic See, prefixing a certain day, to which the King by these Letters Patents gave his Royal testimony and assent, they not daring to appeal without his license.
REX, &c. Omnibus, &c. Noverit universitas vestra, quod cum Dominus Phil. Dunolmensis Episcopus, Decanus & Capitulum Sanctae Mariae Eborac▪ de Seleby, de Witeby, de Fontibus, de Riveal, de Rupe, de Ruchford, Abbates de Bridlinton, de Wirksope, de Blithe, de Novo Burgo, de Kirkham, de Marton, de Beolton, de Sancto Oswaldo, Priores, coram nobis apud Eboracum, essent constituti, in praesentia nostra proposuerunt, quod in omnibus erant parati Domino Archiepiscopo Eborac. Canonicam obedien ••• m exhibere, salva reverentia quam debent Romanae Ecclesiae, & salvis privilegiis suis & libertatibus Ecclesiarum suarum. Ne autem praedictus Archiepiscopus motu propriae voluntatis in terram nostram sive homines nostros, sive in ipsos vel homines suos, vel possessiones eorum aliquam sententiam excommunicationis, suspensionis, vel interdicti poneret, coram nobis ad sedem Apostolicam appellarunt, terminum in Octabis Sancti Andreae, appellationi prosequendae praefigentes. Et quia appellatio illa coram nobis interposita, eidem per literas nostras testimonium perhibemus. Acta sunt ista apud Eborum, sexto die Marcii. Anno, &c. Sexto.
To conclude the story of this turbulent Archbishop of York, about two years after ( Anno Dom. 1207.) King John and his Nobles meeting at Winchester, placing his hope and strength in his Treasures, required and received through all England, the 13. part of all movables and other things, as well of the Laity as of all other Ecclesiastical persons and Prelates; all of them murmuring at it, imprecating and wishing an ill event to such rapine, but not daring to contradict it. Only Geoffrey Archbishop of York, not consenting, but openly contradicting it, privily departed from England, and in his recesse, Anathematis sententia innodavit, actually excommunicated all men specially within his Archbishopric, making this rapine and levying this Tax, and in general all Invaders of the Church or Ecclesiastical things, for non-payment of this Tax. Wherewith the King was so highly offended, that he seized his temporalties, and banished him the Realm till his death, about 7. years after; postquam per s • ptennium pro libertate Ecclesiae & executione justitiae exilium passus est, write Matthew Paris, and Matthew Westminster. Such was this Archbishops opposition to the Kings Prerogative and legal aids esteemed by the disloyal Monks and Clergy of that age.
I am now arrived in my Chronological Method at the original occasion of the highest, longest-lasting, and most tragical contests between King John, and his traitorous perjured Monks, Bishops, Clergy, and the Pope confederating with them, and their most notorious Usurpations upon the undoubted Prerogatives of the Crown; King, Kingdoms of England and Ireland, ever acted on our English Theater in any age: the sum whereof is this.
Upon the death of Hubert Archbishop of Canterbury, Anno Dom: 1205. (the 6. of King Johns reign) there fell out an unhappy difference about the Election of a new Archbishop without the Kings license, against his Prerogative Royal, and afterwards upon a double election, which Pope Innocent the 3d. taking advantage of, vacated both, & forced the Monks at Rome against their wills, oaths, to elect Stephen Langton a Cardinal (his creature) whom he recommended to them, and consecrated Archbishop against the Kings consent; who refusing to admit him Archbishop, thereupon the Pope interdicted the whole Kingdom several years, next excommunicated, after that deposed the King from his Crown, which he gave to the King of France, absolved all his Subjects from their allegiance, and at last by force, menaces, and subtle persuasions, induced the King to resign his Crown, kingdoms to the Pope, and resume them from him as his feudatory. The Monks, Bishops, Popes Antimonarchical gradual Proceedings herein, with this Kings strenuous Oppositions against them for 8. whole years space, are briefly recorded by many of our Historians, but most fully by Matthew Paris, and Matthew Westminster, from whom they extract their Narratives; whose relations thereof I shall present you with at large in their own style, enlarged with additional Records not extant in them or other Historians, because the ground of all subsequent over-bold Papal and Prelatical Usurpations on the Crown, Kings, Kingdom, Church of England and Ireland.
DEfuncto ita{que} Archiepiscopo Huberto tertio Idus Maii, antequam corpus ejus sepulturae traderetur, adolescentes quidam de conventu Cantuariensis Ecclesiae, (timentes ne Rex more suo electionem suam impediret, adds Matthew Westminster ) Rege non inquisito, so one; or as another of them expresseth it, Regis consensu non requisito, Reginaldum Subpriorem suum in Archiepiscopum eligerunt, & media de nocte post factam electionem, Hymno, Te Deum Laudamus cantato, prius super majus altare, ac deinde in Archiepiscopali Cathedra posuerunt; Verebantur enim, quod si electio sine Regis consensu ad ipsius aures pervenisset, ipse processum negotii impedire laboraret: (as he had cause) Unde nocte eadem idem Subprior, praestita cautione juratoria, quod sine licentia & literis specialibus Conventus se electum non gereret, vel literas Conventus de rato quas habebat, alicui promulgaret, assumptis secum de Conventu quibusdam Monachis, Curiam Romanam adivit. Hoc autem totum factum est, ut electio illa Regem lateret, donec probarent si rem inchoatam in Curia Romana possent perducere ad effectum. Sed electus praefatus, statim ut in Flandriam applicuisset, spreto quod fecerat juramento, se Ca • t • ariensem esse electum, clara voice confitetur; & ad hoc Romanam se adire Curiam, ut factam electionem confirmaret. Literas insuper Conventus, quas de rato habebat, quibuslibet ostendit; credens in hoc causae suae meritum non mediocriter promoveri. Tandem vero Romam perveniens, Electionem suam Domino Papae, & ejus Cardinalibus illico publicavit, literasque suas de rato palam omnibus ostendens, constanter a Domino Papa exegit, ut electionem factam, benignitate Apostolica confirmaret. Papa vero cum festinatione respondens; dixit se velle deliberare donec majorem haberet certitudinem de premissis, being glad of such an opportunity to wrest the disposition of this fat Archbishopric out of the Monks and Kings hands too, to subject both the Church and Crown of England to his usurping power, which King John so strenuously opposed. To carry on this business, with as much art and disguise as was possible; Per idem tempus ad Monachos Ecclesiae Cantuariensis contuendos, Papa Innocentius ejusdem Ecclesiae suffraganeis scripsit sub hac forma.
INNOCENTIUS Episcopus servus servorum Dei. Venerabilibus fratribus Vniversis suffraganeis Cantuariensis Eeclesiae salutem, & Apostolicam benedictionem; Cum tempore Legis Mosaicae, quae legitur ad perfectum neminem adduxisse, carnales parents apud Carnalem populum in ea reverentia • fuerunt & honor, ut qui eis malediceret, morte mori de mandato Domini juberetur, multo magis sub lege Gratiae constitutos, quae preciocissimo Christi sanguine rubriata portas aperit Paradysi, ne legis transgrediendo mandata, mortis damnationem incurrant; tanto convenit diligentius praecavere, quanto noscitur amplius formidandum animae quam Corporis incurrere detrimentum. Si ergo Carnales Parentes tanta sint reverentia prosequendi; quid est de spiritualibus praesumendum? nisi sicut corpus spiritus sup rat dignitate, sic reverentia & honor spirituales parents Carnalibus praeferantur. Haec autem nos fracres praemississe noveritis, quia cum vestram debeamus desiderare salutem, veremur ne presens tribulatio, quae vobis (ut dicitur) procurantibus suscitata est, Matrem Cantuariensem Ecclesiam, quam utique velut matrem tenemini revereri, vobis periculum generet animarum, & eidem Ecclesiae tantum pariat detrimentum, ut quod dispendiosa contentio generabit, vix possit prolixiori temporum spatio restaurari. Quocirca universitatem vestram monemus attentius & hortamur in Domino, & per Apostolica scripta mandamus, quatenus diligentius attendants, quid super his honori vestro expediat & saluti, non molestetis indebite Cantuariensem Ecclesiam matrem vestram: cujus honores & jura fidelitatis debito tenemini defensare, ne de vobis merito conqueratur & dicat; Filios enutrivi & exaltavi, ipsi vero me non solummodo non cognoscunt, sed & severissime persequuntur. Non autem perea quae premissimus, vos a vestra prosequenda justitia dehortamur, sed Pia nos facit affectio trepidare, ne terminis statutis a patribus non contenti, alii faciatis injuriam ea occasion reperta quod velitis prosequi jura vestra. De caetero fratres, omnipotence Dominus illuminet mentes vestras, ut remota omni contentionis materia, debitum matri vestrae non negetis obedientiam, vel honorem, nec contra divinum, nec natural mandatum aliis faciatis, quod vobis fieri non vilitis. Datum Romae; apud Sanctum Petrum sexto Idus Decembris, Pontificatus nostri Anno Octavo.
Monachi interea Cantuarienses, cum de Suppriore suo cognovissent, quod violato Juramento quod fecerat, statim ut in Flandriam applicuisset se Electum gesserat eorum detegendo secretum, commoti sunt vehementer contra eum, & continuo quosdam de Conventu Monachos miserunt ad Regem, requirentes abeo licentiam Pastorem sibi idoneum eligendi. Quibus Rex protinus, abs{que} omni conditione, benigue annuit quod petebant, et secretius eis alsoquens ostendit eis Episcopum Norwicensem, magna sibi familiaritate conjunctum fore, ipsum{que} solum ex omnibus Angliae Prelatis secretorum suorum esse conscium. Unde sibi et regno suo magnum asierebat provenire commodum, si eum ad Archiepiscopatum Cantuariensem transfer potuissent. Rogavit igitur Monachos, ut una cum Clericis suis, quos missurus erat ad conventum, hanc petitionem suam exponerent illis, multos Conventui promittens honores si ipsum exaudire decrevissent. Monachi vero ad propria reversi, Conventui, per ordinem retulerunt ea quae sibi a Rege fuerant impetrata. Conventus autem ut Regem quem offenderant sibi reconciliarent, convenientes in Capitulo Johannem Norwicensem Episcopum unammiter elegerunt; & illico quosdam de Conventu Monachos ad Electum dirigentes (qui tunc pro agendis rebus Regis apud Eboracum erat) mandantes ei, ut Cantuariam cum festinatione veniret. Nuntii quo{que} praepositum iter expedientes Episcopum jam dictum apud Nottingham invenerunt, qui Regis expletis negotis ad partes Australes properabat, veniensque ad Regem, Cantuariam simul profecti sunt: atque die sequenti maxima multitudine in Ecclesia Metropolitana concurrente, Prior Cantuariensis, Rege present Electionem factam de Johannes de Gray Episcopo Norwicensi, palam cunctis pronunciavit, & assumentes eum Monachi, cum Hymno Te Deum Laudamus, portaverunt ad majus Altare, tandemin Cathedra Archiepiscopali illum collocantes: & hoc fuit seminarium totius sequentis discordiae quae per secula detrimentum, Angliae generavit, & damnum irrestaurabile. Quo facto, Rex videntibus cunctis misit electum illum in possessionem rerum omnium ad Archiepiscopatum pertinentium, & sic singuli ad propria sunt reversi. Sicque in hac electione factus est novissimus error pejor priore, sicut rerum exitus evidenter ostendit.
The next year, 1206. Rex misit ad Curiam Romanam quosdam Cantuariensis Ecclesiae Monachos, inter quos precipuus, erat Magister Helias de Brantefeld; quibus de fisco copiosas Rex ministravit expensas, ut electionem de Episcopo Norwicensi factam, impetrarent a Domino Papa confirmari. Miserunt autem eodem tempore, Episcopy Cantuariensis Ecclesiae suffraganei procuratores Romam, gravem coram Domino Papa querelam proponentes, Quod videlicet Monachi Cantuarienses sine illis electionem temere Archiepiscopi praesumpsissent celebrare. Cum ipsi una cum illis de jure communi & consuetudine antiqua electioni interesse debuissent Allegarunt etiam procuratores memorati super premissis Decreta & exempla, quosdam testes producentes, & literas testimoniales exhibentes, quibus ostendere nitebantur, quod ipsi suffraganei una cum Monachis tres Metropolitanos eligerunt. Monachi vero e contrario asserebant, quod privilegio specially Romanorum Pontificum, & de consuetudine approbata, & antiqua, sine Episcopis Electiones facere consueverant, quod etiam per testes idoneos docete promiserunt. Auditis hinc inde allegationibus, testibus{que} admissis & diligenter examinatis, prefixus est dies a Domino Papa partibus, duodecimo scilicet Calend. Januarii ad pronunciandum, ut tunc venient, quod jus dictaverit recepturi.
Eodem Anno Johannes Ferentius Apostolicae sedis Legatus Veniens in Angliam, eam{que} perlustrans, magnam pecuniae summam congessit, & tandem apud Raddingum in Crastino Sancti Lucae Evangelistae Concilium celebravit. Quo facto, sarcinulis cum magna cautela dispositis & prudenter commendatis, festinus viator ad mare perveniens Angliam a tergo salutavit: his business being only to exact money. Circa dies istos, Papa Innocentius suffraganeis Cantuariensis Ecclesiae Episcopis sententiam dissinitivam sub hac forma direxit. Majores Ecclesiae causas ad sedem Apostolicam referendas, & Canonica tradit authoritas, & approbata consuetudo declarat: cum igitur inter vos, & dilectos filios nostros Priorem, & Monachos Cantuariensis Ecclesiae, super jure illius Archiepiscopi eligendi controversia verteretur, proponentibus vobis quod tum ex jure communi, tum ex antiqua consuetudine, una cum illis debetis ipsius Archiepiscopi electionem celebrare. Illis autem e contrario respondentibus, quod de jure communi & privilegio specially; & de consuetudine approbata & antiqua Cantuariensem Archiepiscopum eligere deberent sine vobis, lite coram nobis per procuratores idoneos super hoc legitime contestata, diligenter audivimus, quae partes in presentia nostra proponere curaverunt. Pars siquidem vestra & decreta pariter & exempla studuit allegare, quosdam testes producens, & testimoniales literas exhibens quibus ostendere nitebatur, quod vos tres Metropolitanos elegeratis una cum illis: cum per literas & attestationes sit probatum vos & alio loco & alio tempore non sine illis, electiones hujusmodi celebrasse. Testes autem producti ex parte Monachorum, legitime probaverunt, quod Prior & Conventus Cantuariensis Ecclesiae a longis retro temporibus electiones Episcoporum in Capitulo suo, sine vobis us{que} ad haec tempora celebrarunt, & easdem obtinuerunt a seed Apostolica confirmari. A nobis etiam & predecessoribus nostris, per privilegii paginam est statutum, ut decedente Archiepiscopo Cantuariensi, nullus ibi qualibet surreptionis astutia seu violentia proponatur, nisi quem communi consilio, major pars Monachorum sanioris consilii, secundum Dominum & sacrorum Canonum sanctiones providerit eligendum. Nos igitur his & aliis, quae coram nobis allegata sunt, auditis & perspicaciter intellectis, quia constat evidenter, quod vos sine illis secundum assertionem vestram eligere non debetis, Monachis exclusis vestra non valet electio; & electio Monachorum sine vobis celebrata, quia a seed Apostolica meruit confirmari valebat. Cumque necessarium fuerit alterutrum confirmare, de communi fratrum nostrorum consilio vobis & successoribus vestris super jure Cantuariensem Archiepiscopum eligendi, silentium perpetuum imponimus, & Monachos Cantuarienses ab impetitione ac molestatione vestra, & successorum vestrorum per sententiam diffinitivam absolvimus, Authoritate Apostolica decernentes, ut Monachi Cantuariensis Ecclesiae & successores eorum de caetero Archiepiscopum eligant sine vobis. Datum Romae apud Sanctum Petrum Duodecimo Kalendas Januarii, Pontificatus nostri Anno Nono.
The King in the mean time writes Letters of thanks to all the Notaries, Chaplains, and other Officers of the Pope at Rome, for their assistance, and advice to his Agents in this business, and likewise imparts his mind to the suffragans of Canterbury concerning it by his chief Justice, not mentioned by our Historians.
REX dilectis Amicis suis Venerabi libus viris suis omnibus Domini Papae Notari • s & Capellanis, &c. Grates vobis referimus multiplices, eo quod ad negotia nostra in Curia promovenda nunciis nostris auxilium & consilium benign prestatis, qui se multum laudant de vobis. Remittimus autem ad Curiam fideles nostros Abbatem de Bello loco, Thomam de Ardinton, & Aufridum de Dena, dilectionem vestram rogantes attencius, quatinus eis subveniatis in negotio Cantuariensis Ecclesiae promovendo, • uxta dignitatem nostram et consuetudinemregni nostri vobis saepius expositam, ita quod de Devotis vobis efficiamur devotiores. Teste Domino Petro Wintoniensi Episcopo apud Rochingham Vicessimo die Februarii.
VEnerabilibus Patribus in Christo, Universis Episcopis Cantuariensis Ecclesiae suffraganeis, J. Dei gratia, &c. Rogamus vos attencius quatinus sicut honorem & utilitatem Regni nostri & Ecclesiae Anglicanae diligitis & desideratis, ea quae Justitiarius noster vobis ex parte nostra proponet super provisione Ecclesiae Cantuariensis diligenter & celeriter exequi studeatis, quia negotium illud magnam instantiam desiderat. Teste meipso apud Porec. Vicesimo Sexto die Maii. What this business was is not expressed in particular, but in general, it was to preserve the rights and Dignity of the Crown, in relation to the See of Canterbury, to own him only for Archbishop, who was elected by his Royal assent.
Not long after, the Pope summoned the Monks of Canterbury the second time before him concerning the election of the Arch-bishop, to vacat both Elections, and enforce them to a new; thus related by * Matthew Paris.
Circa dies istos, steterunt Romae coram Domino Papa, Monachi Cantuariensis Ecclesiae, turpem admodum causam ad invicem agitantes. Nam quaedam pars eorum per literas Conventus de rato presentaverunt Reginaldum Suppriorem Cantuariensem, sicut multoties fecerant Electum ad Archiepiscopopatum, instantius postulantes, ut ejus electio confirmaretur. Altera vero pars eorundem Monachorum per literas similiter de Rato, presentaverunt Johannem Episcopum Norwicensem multis rationibus ostendentes, electionem de Suppriore nulla esse, tum quia facta erat de nocte, et sine solempnitate et assensu Regio, tum quia a majori & saniori parte Conventus non fuerat celebrata, sicque his rationibus propositis, petierunt ut illa electio confirmaretur, quae clara luce diei. Rege present et consentiente, cum testibus idoneis extitit celebrata. His auditis & perspicaciter intellectis, procurator Supprioris allegavit, secundam electionem irritam esse & inanem, quia qualiscun{que} esset prima electio, sive justa, sive injusta, debuerat prima Cassari, antequam secunda celebraretur electio. Unde constanter postulabat, ut prima electio rata haberetur. Denique post longas hinc & inde disceptationes, cum Dominus Papa intellexisset partes in unicam personam non posse convenire, atque utramque electionem vitiose & non secundum sacrorum Cano • um sanctiones celebratam fuisse, de consilio Cardinalium suorum ambas cassavit, partibus diffinitione Apostolica interdicens, & per sententiam diffinitivam statuens, ne de cetero ad Archiepiscopatus honores alteruter Electorum aspiret. Summatim hac fuit causa & seminarium Erroris. Rex posuerat verbum suum in ore duodecim Monachorum Cantuariensium, ut quemcun{que} eligerent, ipse acceptaret. Convenerat autem inter Regem & eos, prestito juramento, & fidei interpositione, quod nullo modo alium, quam Johannem Episcopum Norwicensem eligerent. Habebant & similiter Literas Regis.
This crafty Pope vacated both these Elections on purpose to force the Monks to elect whom ever he should commend unto them, against the right of the Kings Crown, to grant Licences to elect, and approve the Arch-bishop when elected, that so having wrested out of his hands, the disposition of the See of the Primat and Metropolitan of all England to confer it on his own creatures; he might rule both the Church and Kingdom at his pleasure; in pursuance of which design the perfidious Monks complied with him against the King: as the Historian thus relates. Sed ipsi Monachi, postquam intellexerunt electionem dicti Johannes Papae nimis displic • re & cassari, suggerentibus Cardinalibus & Domino Papa; & affirmantibus licere eis eligere, quemcun{que} vellent, ut secrete electionem celebrarent, si strenuum & precipue Anglicum eligerent, elegerunt per consilium Papae Magistrum Stephanum de Langeton Cardinalem, quo non erat major in Curia, imo nec ei parem moribus & scientia. Ex tunc igitur non potuit ei Papa in multiformi tribulatione deesse.
CAssatis itaque Electionibus memoratis Dominus Papa nolens diutius sustinere, ut gregi dominico cura deesset Pastoralis (the ground of all subsequent provisions to Bishoprics) persuasit Monachis Cantuariensis, qui procuratores coram eo constituti fuerant pro negotio Ecclesiae Cantuariensis, ut eligerent Magistrum Stephanum de Langeton, Presbyterum Cardinalem, virum in literali scientia tum discretum, & moribus ornatum, asserens ipsius promotionem, tam ips • Regi, quam universae Ecclesiae Anglicanae plurimum profuturam. Monachi vero adhaec respondentes asserebant, non licere praeter Consensum Regium et sui Conventus Canonicam electionem celebrare. At Papa, quasi rapiens verbum ex Ore ipsorum dixit: sciatis vos plenariam habere in Ecclesia Cantuariensi potestatem, nec et super electionibus apud sedem Apostolicam celebratis, solet assensus Principum expectari. Vnde vobis qui tot & tales estis, quod plene su •• icitis ad electionem, in virtute obedientiae, et sub paena anathematis precipimus, ut illum in Archiepiscopum eligatis, quem Nos damus vobis in Patrem et Pastorem animarum vestrarum. Monachi quo{que} excommunicationis sententiam incurrere metuentes, licet inviti et cum murmuratione assensum tamen praebuerunt. Solus ex omnibus Monachis Magister Helias de Brantefeld, qui pro parte Regis & Episcopy Norwicensis advenerat, noluit consentire. Caeteri autem omnes cum Hymno Te Deum Laudamus, electum memoratum ad Altare detulerunt. Deinde Decimo Quinto Kalendas Julii in Civitate Viterbii, a Papa prefato munus consecrationis suscepit. The Pope to salve this grand encroachment on King John and the Crown of England, endeavored by gifts and complements to pacify and court him out of it: To which purpose,
Sub eisdem diebus, Innocentius Papa cupiens in proposito suo Regem Iohannem habere favorabilem, quia cognoverat eundem Johannem cupidum esse, & diligentem inquisitorem & acquisitorem Gemmarum pretiosarum, misit ei hanc Epistolam cum tali Xenio quod in eadem potest perpendi. Innocentius Papa tertius, Johanni Regi Anglorum: &c. Inter opes terrenas, quas mortalis oculus concupiscit, & quasi clariora desiderat, aurum, obrizum & lapides pretiosas principatum credimus obtinere. Licet autem his & aliis divitiis vestra regalis abundet excellentia, in signum tamen dilectionis & gratiae, quatuor Annulos Aureos cum diversis lapidibus pretiosis, tuae magnitudini, destinamus. In quibus te volumus specialiter intelligere, formam, numerum, materiam, & colorem, ut mysterium potius quam donum attendas. Rotunditas enim Eternitatem significat, quae initio caret & fine. Habet ergo Regalis discretio quod in forma requirat, ut de terrenis transeat ad caelestia, de temporalibus ad aeterna procedat. Quaternarius autem qui numerus est quadratus, constantiam mentis significavit, quae nec deprimi debet in adversis, nec in prosperis elevari, quod tunc laudabiliter adimplebit, cum quatuor virtutibus principalibus fuerit ordinata, viz. Justitia, Fortitudine, Prudentia, Temperantia. Intelligas ergo in primo, Justitiam quam exerceas in judiciis. In seenndo; Fortitudinem quam exhibeas in adversis. In tertio, Prudentiam quam observes in dubiis. In quarto, Temperantiam quam in prosperis non demittas. Per aurum vero sapientia designatur, Quia sicut Aurum praeeminet metallis universis, sic sapientia donis omnibus antecellit. Propheta testante. Requiescet super eum spiritus sapientiae, &c. Nihil est autem quod Regem magis oportet habere. Unde Rex ill pacificus Solomon, • olo a Domino sapientiam postulavit, ut populum sibi commissum perinde sciret gubernare. Porro Smaragdi Viriditas fidem, Saphiri serenitas spem, Gran • ti rubicundit • s Charitatem. Topatii Claritas operationem bonam significat, de qua Dominus; Luceat Lux vestra. Habes igitur in Smaragdo quod credas, in Saphiro quod speras, in Gran • to quod diligas, in Topatio quod exerceas, ut de virtute in virtutem ascendas donec Dominum Deorum videas in Zion. Haec autem cum ad Regis presentiam pervenissent, primo 〈◊〉 ei complacuerunt, sed post non multos dies subsequentes aurum, obr • zum, in s • oriam, & derisum, gemmae in gemitus amor in rancorem, sicut sequens sermo declarabit, sunt flebiliter commutata, ut ex sequentibus constiterit.
His ita gestis Papa Innocentius Reg • Anglorum literas direxit, exhortans humiliter & devote, ut Magistrum Stepha 〈◊〉 •• 〈◊〉 getune, Sancti Chrysogoni Presbyterum Cardinalem, ad Archiepiscop 〈◊〉 〈◊〉 ▪ Canonice electum, benign susciperet, & qui de Regno suo originem 〈◊〉 . non solum in saecularium scientia literarum Magistri nomen prome • uit, sed & Doctor • sse in Theologicis disciplinis. Et cum praecipue vita ipsius & mores scientiae magnitudinem excedant, ejus persona tam anim • suae quam corpori erit non mediocriter profutura. Denique cum multis in hu • c modum verbis tam blandis quam persuasoriis Regem ad consensum inducere p • rstitisset, Priori & Monachi Cantuariensibus, per literas in virtute Sanctae obedientiae praecep • , ut Archiepiscopum jam dictum in pastorem susciperent, eique in tempo 〈◊〉 simul & spiritualibus humiliter obedirent. Cumque tandem Literae Do 〈◊〉 〈◊〉 ad Regis Anglorum notitiam pervenissent, • ratus est Rex vehementer de promotione Magistri 〈◊〉 , • ari • er & Norwicensis cassatione, crimenque proditionis in Monachos Cantuarienses refundere sa • ege • at. Dixit enim quod in praejudicium • uae libe 〈◊〉 , ••• e ipsius licentia Suppriorem suam e • egerant, & postmodum, ut quod ma •• gesserunt, quasi sibi satisfaciendo palliarent, eligerunt Episcopum Norwicensem, & pecuniam de fisco accipientes ad itineris expensas, ut electionem de Episcopo memorat • factam apud sedem Apostolicam impetrarent confirmari, in cumulum iniquitatis suae elegerunt ibi Stephanum de Langetune, inimicum suum publicum, eumque fecerunt in Archiepiscopum consecrari: Ob hanc quoque causam idem Rex in furorem versus, et indignationem, misit Fulconem de Cantelou, & Henricum de Cornhelle, Milites Crudelissimos et humanitatis ignaros cum ministris armatis, ut Monachos Cantuarienses, sicut crimine laesae majestatis reos, a Regno Angliae expellerent, vel sententia Capitali condemnarent. Illi autem mandatum Domini sui non segniter exequentes, Cantuariam sunt profecti, et nudatis Ensibus Monasterium ingressi, voice furiosa Priori et Monachis ex parte Regis praeceperunt, ut velut Proditores Regiae Majestatis, incontinenti de Regno Angliae exirent. Et si hoc facere noluissent, affirmaverunt cum Iuramento, quod ipsi injecto igne, tam in ipso Monasterio, quam in aliis officinis omnes illos cum ipsis aedificiis concremarent. Monachi vero nimis inconsulte agents, sine violentia et omni manuum injectione, recesserunt omnes praeter Tredecim valetudinarios; qui in domo infirmorum jacentes, incedere non valebant. Et protinus trajecti in Flandriam, in Abbatia Sancti Bertini honorifice recepti sunt, & in aliis Monasteriis transmarinis. Deinde jubente Rege substituti sunt in Ecclesia Cantuariensi Monachi quidam de Sancto Augustino, ad Ministrandum ibidem, Fulcone prefato procurante, imo omnia bona corundem Monachorum distrahente, et confiscante, terris tam Archiepiscopi quam Monachorum remanentibus incultis. Exierunt autem Monachi saepe dicti, de Monasterio suo in exilium.
Exclusis hoc ordine Monachis Cantuariensibus, Rex Anglorum Johannes ad Papam nuncios cum literis direxit, in quibus express et quasi comminando ipsum arguebat, quod electione Norwicensis Episcopy turpiter repulsa, Stephanum quendam de Langetuna sibi penitus ignotum, et in Regno Francorum inter hosts suos publicos diutissime conversatum, fecerat in Cantuariensem Episcopum consecrari. Et quod magis in prejudicium, et subversionem Libertatum ad Coronam suam spectantium redundat, ipsius Consensu a Monachis qui illum postulasse debuerant, nec rite requisito, eundem Stephanum temere promovere praesumpsit. Unde asserebat se sufficienter admirari non posse, quod tam ipse Papa quam universa Curia Romana ad memoriam non reducunt, in quantum ejus dilectio Romanae sedi fuerit hactenus necessaria, in hoc rationis oculum non figentes, quod uberiores sibi fructus perveniant de Regno suo Angliae quam de omnibus Regionibus citra Alps constitutis. Addit insuper, quod pro Libertatibus Coronae suae stabit si necesse fuerit, usque ad mortem; immutabiliter affirmans se non posse ab electione simul et promotione Norwicensis Episcopy quam sibi utilem intelligit, revocari. Tandem negotii summam in hoc conclusit, quod si de premissis non fuerit exauditus, omnibus Romam petentibus maris semitas angustabit: ne terra sua diutius evacuata ipsi minus ad hosts ab ea depellendos sufficiat. Et cum Archiepiscopi, Episcopy, et alii Ecclesiarum Prelati, tam de Regno Angliae, quam aliarum terrarum suarum, in omnium scientiarum plenitudine sufficienter abundent, si necessitas coegerit, extra terras suas Iustitiam vel Iudicium ab alienigenis non Emendicabit: A most royal; heroic, just and equal resolution.
Cumque haec omnia ad Domini Papae audientiam, per Regis nuntios pervenissent Regi Anglorum scripsit in haec verba, which are very High, arrogant, menacing, and Antimonarchical, displaying his Antichristian pride and spirit.
INNOCENTIUS Episcopus Servus Servorum Dei, Charissimo in Christo Filio, Johanni illustri Anglorum Regi salutem, & Apostolicam Benedictionem. Cum super negotio Cantuariensis Ecclesiae nos tibi scripserimus, humiliter, diligenter, benign exhortando ac rogando, tu nobis (ut salva pace tua loquar) rescripsisti quasi comminando, et exprobando contumaciter et proterve. Et cum nos tibi supra jus defer curemus, tu nobis secundum jus defer non curas, minus quam deceret attendens, quod si tua nobis devotio plurimum est necessaria, nostra tamen tibi non parum est opportuna. Cumque nos in tali Casu tantum honorem nulli Principum detulimus quantum tibi, tu nostro tantum derogare attends honori, quantum in simili casu nullus Princeps derogare presumpsit, quasdam Frivolas occasiones pretendens, quibus asseris, quod Electioni de dilecto filio nostro Magistro Stephano, titulo Sancti Chrysogoni Presbytero Cardinali a Monachis Cantuariensibus celebratae, non potes portare consensum, quia videlicet inter tuos est conversatus inimicos, et persona ejus est tibi prorsus ignota. Porro juxta proverbium Solomonis, frustra jacitur rete ante oculos pennatorum, cum intelligamus illud, ei non esse imputandum ad culpam, sed ad gloriam potius adscribendum, quod Parisiis diu vacans liberalibus studiis, in tantum profecit, ut meruerit esse Doctor, non solum in liberalibus facultatibus, verum & in Theologicis disciplinis. Ac si per hoc cum vita concordet Doctrinae, dignus est habitus praebendam obtinere Parisiensem. Unde mirabile gerimus, si vir tanti nominis de tuo regno ducens originem, tibi potuit esse saltem quoad famam ignotus, praesertim cum ter scripsisses illi postquam nobis extitit in Cardinalem promotus: quod licet disposueris eum ad tuae familiaritatis obsequium evocare, gaudebas tamen quod ad majus erat officium sublimatus. Sed illud potius te attendere decuisset, quod in terra tua natus est, de parentibus tibi fidelibus ac devotis, quodque in Eboracensi Ecclesia fuerat Prebendatus, quae longe major & dignior quam Pariacensis existit. Unde non solum ration carnis & sanguinis, verum & obtentu ecclesiastici beneficii & officii, te ac regnum tuum affectu sincero diligere comprobatur. Nuncii vero tui causam nobis aliam express runt, quare non prestitisti ejus electioni consensum, quia videlicet nunquam fuerat requisitus ab illis, qui eum a te debuerunt postulare, asserentes quod literae illae quibus mandavimus, ut super hoc negotio procuratores ad nos idoneos destinares, ad te minime pervenerunt. Et Monachi Cantuarienses, quamvis pro aliis negotiis ad tuam presentiam accessissent, pro postulando tamen consensu nec literas, nec nuncios direxerunt; Unde iidem nuncii cum multa instantia nobis supplicarunt, quatinus ex quo nobis complacuit hanc tibi honorificentiam reservare, ut Monachi e Cantuarienses regium postularunt assensum, quoniam hoc factum non erat, dilationem congruam concedere dignaremur, infra quam posset id fieri, ne juri tuo contingeret derogari. Contra personam Electi quiddam ad ultimum proponentes, quod cum manifest factum sit, Ostium oris claudere debuissent, presertim cum si verum esset, promotionem ejus jam impedire non posset. Licet autem super Electionibus apud sedem Apostolicam celebratis, non consueverit assensus Principum expectari, Duo tamen Monachi fuerunt specialiter deputati; ut ad te pro requirendo assensu venirent, qui apud Ydivoriam fuerunt retenti, ut injunctum sibi mandatum exequi non valerent, & praefatae literae de procuratoribus ad nostram praesentiam destinandis, tuis fuerunt Nuntiis assignatae, ut ease tibi fideliter praesentarent. Nos quoque qui super eandem Ecclesiam Cantuariensem plenitudinem potestatis habemus, regium super hoc dignati sumus implorare favorem. Et Cursor noster qui Apostolicas tibi Literas presentavit, literas quoque Prioris ac Monachorum, qui ex mandato totius Capituli Cantuariensis Celebraverunt electionem memoratam, super assensu praetendo, Regiae sublimitati porrexit. Ideoque non vidimus oportere denuo post haec omnia regium postulare consensum. Sed illud Agere disposuimus, non declinantes ad dextram vel ad sinistram, quod Sanctorum Patrum Canonicae sanctiones, statuunt faciendum, ut videlicet nihil morae vel difficultatis rectis dispositionibus auferatur ne gregi Dominico diu desit cura Pastoralis. Quocirca vel discretioni tuae vel Regali Prudentiae suggeratur a quoquam, quod aliquatinus valeat a consummatione hujus officii revocari, quoniam absque vi & dolo canonica sit Electio de persona idmea concorditer celebrata, sine damno famae & periculo conscientiae differ non possemus. Tu ergo Fili Charissime, cujus honori supra jus deferri curavimus secundum jus, nostro studeatis honori defer, ut gratiam divinam & nostram uberius merearis, ne forte si secus egeris, in eam te difficultatem inducas, de qua non facile valeas expediri, cum tandem opporteat eum vincere, cu • • lectitur omne genu Coelestium, terrestrium & infernorum, cujus nos vices in terris, licet immeriti exercemus. Ne igitur eorum consiliis adquiescas, qui tuam femper turbationem desiderant, ut melius possint in aqua turbida piscari, sed nostro beneplacato te committas, quod utique tibi cedet ad laudem, gloriam et honorem. Quia non esset tibi tutum in hac causa Deo et Ecclesiae repugnare, pro qua beatus Martyr et Pontifex Gloriosus Thomas sanguinem suum recenter effudit, presertim ex quo Pater et Frater tuus clarae memory tunc Reges Anglorum in manibus Legatorum Apostolicae sedis illam pravam consuetudinem abjurarunt. Nos autem si nobis humiliter acquieveris, sufficienter tibi & tuis providere curabimus, ne super hoc valeat vobis aliquod prejudicium generari. Datum Laterani, Pontificatus nostri Anno Decimo.
King John being no ways courted out of, nor terrified from his Royal Rights and Dignities by the courtship or menaces of Pope Innocent, thereupon Anno Dom. 1208. he thus most injuriously proceeded against him.
INNOCENTIUS Papa, cum Regis Johannes Anglorum cor adeo induratum didicerat ( when as his own heart rather was thus hardened ) quod nec blandis ejus admonitionibus nec asperis comminationibus adquiesceret, ut Stephanum Cantuariensem Archiepiscopum recipere vellet, tactus dolore cordis intrinsecus Willielmo Londinensi, Eustachio Elyensi, & Malger • Wigorniensi Episcopis, de consilio Cardinalium suorum dedit in mandatis, ut accedentes ad Regem memoratum, ipsum pia sollicitudine pro negotio Cantuariensis Ecclesiae convenirent, salubriter exhortantes in Domino, quatenus eo pacto se vinci à Deo permitteret, ut victus Domini vinceret, ipsumque cui servire, regnare est, in sui favorem provocaret. Quod si forte ipsum contumacem, sicut hactenus extitit, invenirent et Rebellem, Regnum Angliae totum sub Interdicto concluderent, Authoritate ei Apostolica denunciantes: Quod si per hoc pertinaciam suam non duceret corrigendam, ipse manum adhibere curaret Graviorem, cum necesse sit eum vincere, qui pro salute Ecclesiae Sanctae Diabolum, et ejus Angelos debellams, claustra Tartarea spoliavit. Suffraganeis quoque Cantuariensis Ecclesiae Episcopis, aliisque illius Diocaesis Praelatis in virtute obedientiae per sedis Apostolicae literas expressit, ut Archiepiscopum praefatum in Patrem susciperent & Pastorem, eique charitate debita obedire curarent. Hereupon Londoniensis, Elyensis, atque Wigorniensis Episcopy, ex injuncto sibi delegationis Officio, (being more obsequious to the Popes illegal, then their Kings lawful mandates) Regem Johannem adeuntes, mandatumque sibi Apostolicum per ordinem exponentes, humiliter lacrymisque profusis supplicabant, quatenus Dominum habens prae oculis, Archiepiscopum Cantuariensem & Monachos ad Ecclesiam suam revocaret, honoraret, & eos charitate perfecta diligeret, scandalum interdicti evitare curaret; ut per hoc retributor meritorum & potentiam sibi multiplicare dignaretur temporalem, & gloriam post Mortem largiretur sine fine mensuram. Cumque idem Episcopy pro ejus salute vellent protrahere sermonem, Rex quasi in furiam versus, contra Dominum Papam et ejus Cardinales in verba blasphemy prorupit, jurans per dentes Dei, quod si ipsi vel alii quicunque ausu temerario terras suas supponerent Interdicte, ipse incontinenti universos Angliae Praelatos, Clericos pariter et ordinatos, ad Papam mitteret, et bona eorum omnia confiscaret. Addit etiam, quod Romanos quoscunque sive in quibuscunque terris suis reperiri potuissent, erutis oculis naribusque praecisis, Romam destinaret: Vt hiis intersignis a caeteris possent nationibus ibidem discerni. Ipsis insuper Episcopis express praecepit, quatenus cum summa festnatione a suo conspectu recederent, si suorum corporum vellent scandali discrimine evitare. A most Heroic, Royal resolution, worthy a King of England, thus affronted by a Tyrannizing Usurping Pope, and perfidious Bishops.
The King before this final harsh Answer given to them, had condescended as far as possible to gratify the Pope in receiving Stephen Langhton to be Archbishop of Canterbury, upon these Bishops first acquainting him with the Popes mandate to them, promising to do anything therein which his Council should think fit and reasonable, saving in all things to him and his Heirs the right and dignity of the Crown belonging to them, as appears by his Letters Patents to these Bishops, attested by 7. Earls, and 3. Barons, (which our Monkish Historians conceal) near 3. months before the Interdict.
REX, &c. Londoniensi, Elyensi, & Wygorniensi Episcopis salutem. Sciatis quod parati sumus obedire Domino Papae sicut debemus, & mandatum ejus super negotio Cantuariensis Ecclesiae ad vos directum, quod nobis ostendist implere, cum concilio fidelium nostrorum sicut decet secundam rationem: Salvis nobis in omnibus et heraedibus nostris, jure nostro, et dignitate nostra, et libertatibus nostris. Testibus G. filio Petri, Comite Essex, R. Comite Cestriae, W. Comite Arundell, W. Comite Sarisburiens. fratre nostro, R. Comite de Clara, S. Comite Winton, A. Comite Oxford, R. filio Rogeri, R. Constab. Cestriae, W. Briewer. apud Lameli. Vicesimo primo die Januarii.
But the Bishops would admit of no such terms or conditions, but the King must absolutely part with his Right, that so the Pope from thenceforth might dispose of the Archbishopric of Canterbury and all other Bishoprics in England, Wales and Ireland (by this President) if submitted to, at his pleasure. Whereupon the King commanded them to deliver these his Letters Patents to his chief Justice, saving his right and dignity, before the Interdict pronounced by them, as this Record informs us.
REX, &c. W. London. Episcopo, &c. Mandamus vobis quod literas nostras Patentes quas fecimus vobis & soc •• s vestris executoribus mandati Apostolici super negotio Cantuariensis Ecclesiae adimplendo, salvo jure et dignitate nostra, tradatis Justiciario nostro G. filio Petri. Et in hujus rei Testimonium vobis has literas nostras Patentes inde mittimus. Teste meipso apud Suhant, Vicesimo tertio die Marcii.
During the Kings Treaty with the Bishops, Simon Langeton the pretended Archbishops Brother, repaired to the King at Winchester, entreating him in the presence of the Bishops to admit his Brother to the Archbishopric, which he proffering to do, saving only his right and dignity: So soon as ever the King began to mention it, he presently replied in an insolent manner, That he would do naught for the King therein, unless he would wholly refer himself into his hands, without any such saving. Which he and the Bishops concealing from the people, and raising false scandalous rumors touching the Kings proceedings herein, to alienate his Subjects affections from him, the King thereupon was enforced by his Letters Patents and Proclamations, to publish the truth thereof to all his Subjects in