The Novelty of Popery Opposed to the Antiquity of True Christianity
VIII. That which increaseth the uncertainty is, that Cardinal Tolet saith that the Confessor must, as much as it lieth in him, impose an equal penance, that is, such as may equal the grievousness of the sin. A thing not only impossible to fulfil, for the causes represented in the precedent chapter, but also impossible to know. For how could the Priest or the sinner know what and how great the pain must be to equal the grievousness of the sin?
IX. Such considerations made Cardinal Cajetan to say, that the penitent is not obliged by God's commandment to receive the penance, or to accomplish it after he hath received it. And it is like that Scotus, Gabriel Biel, Navarrus, and John de Medina alleged by the Jesuit Immanuel Sa, slighted penitential satisfaction, when they said that the penitent may say to the Priest, I will have none of thy penance, for I will satisfy in Purgatory. Besides, I find no reason why a sinner, without danger, and without obliging himself to go into Purgatory, may not dispense himself from fulfilling the penance imposed upon him by the Priest. For he may go to a privileged Altar, where he may gain a hundred thousand years of pardon, and easily obtain plenary indulgences, whereby he shall be exempted from all satisfaction. Bellarmine goeth far beyond that, For he told us before that a man to whom God would fully remit the temporal pain, such as is the fire of Purgatory, can send back unto God his present, and not accept of that liberality; choosing rather to satisfy God with his own Torment.
CHAP. 8. Reasons of the Adversaries for human Satisfactions. Of the application of the merit of Christ. And of human merits.
AGainst the light of such an evident truth our Adversaries cover themselves with darkness. Their custom is to allege texts out of the question, and prove things which we deny not. They maintain against us that we must do works of repentance. That we must suffer with Christ, and be conformable to him. That we must mortify our flesh. That fasting and prayer are acceptable unto God. Things which we willingly grant, and he must be altogether profane that doubts of these things. But these are not the points in question between us. The question about which we differ is, whether our sufferings be satisfactory to God's justice, and whether besides Christ's satisfaction we need another satisfaction? They finding themselves pressed with our reasons, instead of answering, propound their opinion, as if their bare saying was a proof. And when they find themselves gravelled and short of reason, they fall to invectives, taxing us to be enemies of satisfactions, to reject prayers, fasting, and alms, and to shake off all yoke of discipline.
I. The most ordinary defense, and principal refuge of our Adversaries, is, to say that Christ's satisfaction is sufficient, but that it hath need to be applied unto us. As if one said that although a medicine be sufficient, yet one must drink it. And although a plaster be sufficient to heal a wound, yet it must be applied: Which is true, but nothing to the purpose, as we shall see.
The question then is, to know how this application is done, and by what means Christ's merit must be applied or appropriated unto us?
1. The holy Writt which sets forth Christ's merit, teacheth us also the means of applying the same unto us, and we cannot learn it from any other. The first means is the Spirit of God, which sealeth and printeth the promises of God through Christ in our hearts. That seal is nothing else but a strong impression and firm application of the promise of God, whereby the faithful Christian applieth and appropriates unto himself the grace of God in Jesus Christ. Also holy Scripture saith that Christ dwelleth in our hearts by faith▪ Ephes. 3.17. for faith apprehendeth Christ, and makes the faithful Christian to repose his conscience upon Christ's death. The same I say of the preaching of the Gospel, in which Christ is announced unto us, that we may have fellowship with him, 1 John 1.3. Baptism also is a means to apply Christ unto us, Gal. 3.27. As many of you as have been baptized into Christ, have put on Christ, where that term of putting on, implieth an application. And so of the Lord's Supper St. Paul saith, 1 Cor. 10.15. The bread which we break is it not the communion of the body of Christ? These are the ways to apply or appropriate the satisfaction of Christ unto us, and to make us feel the virtue of the same. No other ways do we find in the word of God.
2. But our Adversaries have devised another way, of which the word of God saith nothing, and that way is our own satisfactions, of which the chief and the hardest is the fire of Purgatory. Scripture indeed exhorts us to suffer with Christ and for Christ, but saith not that these sufferings are payments and satisfactions to God's justice, or that Christ's merit is applied unto us by a burning fire. Besides, the exhortations to suffer for Christ, and to subdue our lusts by abstinence, are of no use but in this life, not after. God exhorts us to amend, not to be burnt. If God exhorted us to be burnt; such an exhortation would rather be a condemnation.
3. Note also that here the question is of the payment which Christ hath laid down for us. That payment cannot be applied by making us pay. If any bring to a prisoner his ransom, enough to make full satisfaction, there needs no other application, but to receive it, and take it. Christ is he that hath fully satisfied for us by his death; And that ransom is presented unto us by the Gospel, and we take hold of it by faith; not by whipping ourselves, or by giving money to the Church, or by a torment of some thousands of years in a fire.
4. It is evident, that as a plaster is not applied by another plaster, nor a medicine by a medicine, likewise a payment is not applied by another payment, nor Christ's satisfaction by another satisfaction. Is it not in derision that they will have the torments which Christ hath suffered to be applied to us by our torments in a fire, seeing that he suffered those torments for that very end, that we might not be tormented? Must the pain which he suffered to be applied to us by punishing us, seeing that for that very end he bore a satisfactory pain for us; to exempt us from satisfying for ourselves?
5. We must take heed above all things, that the means of applying the grace of God unto us, be not contrary to that grace. For that would be the overthrowing of the nature of things, to seek to apply the Suns light unto us by putting out our eyes, or to apply a medicine unto us by poison. Yet it is the doctrine of these Doctors, who will have our pardon in Christ to be applied to us by punishing us, and his grace by burning us, and God's mercy by the execution of his justice. As if God spake thus to his faithful ones, whom to redeem he hath delivered his own son to the death of the Cross. Come, my dear children, I will apply my grace unto you by burning you so many ages, and applying the pardon unto you by punishing you in a burning fire; not to mend you, but to content myself, and to fetch a recompense and satisfaction from you, although I have received at Christ's hands, a most entire and full satisfaction for you. This doctrine is prodigious; This application is an implication of contradictions, whereby God is manifestly mocked.
6. The example which our Adversaries bring to give some color to that doctrine, is clearly against them, and helpeth to set forth the truth. They bring the example of Kings, who when they will show grace to a felon, will change the pain of death into fines, and pecuniary pains. For can one deny that these pecuniary pains are a diminution of the Royal pardon? and that the Kings grace would have been far greater, if he had exempted the felon from fines, and paid with his own money all that might be due by the felon, as Christ did, who paid all our debt, having satisfied both for the fault and the pain? If upon that they bring reasons why it is useful and honorable to a man to be burnt, and to satisfy in his own person by his torment, they do no more thereby, but to show why it was expedient that Christ's satisfaction should be applied unto us by means contrary to the perfection of that satisfaction.
7. One thing seems to me very considerable. That of the other means of applying to us Christ's satisfaction, the Pope gives no dispensation by his Indulgences. With satisfactory pains only he dispenseth. Scripture teacheth us the ways whereby Christ is applied unto us: Which are the holy Ghost, the Preaching of the Word, Faith, &c. From these means the Pope exempteth not, and his Indulgences go not so far: For this were saying to a man, I exempt thee from having the holy Ghost: I dispense thee from believing in Christ. The Pope and his Clergy would be ashamed to speak so. But as for the satisfactions, and the torment of Purgatory, the Pope exempteth whom he will by his Indulgences. Whence cometh that difference? Is it not because he acknowledgeth these means contained in God's Word to be necessary, but the Penitential satisfactions to be unnecessary, and that one may be without them? Why do these subtle Doctors go about to establish their satisfactions by the Word of God, to dispense with them afterwards, and pull down what they have built up? The cause is not hard to know. It is because to dispense men from having the holy Ghost, and believing in Christ, would yield little profit to the Pope and the Clergy, and but few men would buy such Indulgences. But as for exempting the souls from satisfying in Purgatory, the people are crowding to get a share of that grace. To obtain it, many run a great way after pardons, many strip their children to enrich Friars.
8. Note, that towards the souls of Purgatory, the Pope hath left the power of binding, and retained only the power of loosing and delivering from torment, because nobody would give money to be bound. Thus he looseth those whom he cannot bind, and for the dead he hath cut off one half of his Keys.
II. That application being thus examined, let us see by what reasons the Doctors of the Roman Church defend human satisfactions. Bellarmine allegeth the first Chapter of Isaiah, where God promiseth the remission of sins to them, that make themselves clean, that cease to do evil, and give themselves to works of mercy. Whereby they justify what I said before, that they labor to prove that which we deny not. We know that God forgiveth none but those that repent, and ceasing to do evil, by a serious conversion apply themselves to the study of good works. But the question is, Whether that conversion be satisfactory before God? That is, Whether God will receive it for a recompense and payment to his justice, for the punishment of sins after the fault is remitted. The Text alleged toucheth that question, neither far nor near. And although they had proved, that by such an abstinence from evil, the merit of Christ is applied unto us, yet they should not prove thereby that it is satisfactory.
III. Bellarmine allegeth also Dan. 4.27. where Daniel speaks thus unto King Nebucadnezzar, Break off thy sins by righteousness, and thine iniquities by showing mercy unto the poor, if it may be a lengthening of thy prosperity. And Prov. 16.6. By mercy and truth iniquity is purged, and by the fear of the Lord men depart from evil; or according to the vulgar version, By mercy and truth sin is redeemed. That Jesuit brings these texts to prove what he had said, that a man is the Redeemer and Savior of his own self.
But I wonder how Bellarmine did not perceive, that this example of Nebuchadnezzar a Pagan King, is contrary to the doctrine of the Roman Church, which maintains only the satisfactions of the faithful for the temporal pain, and after the remission of the fault. The Roman Church holds that one must be in the state of grace to satisfy, and believes not that the Pagans and they that are out of the Church can satisfy at all, because their fault is not remitted. In vain should they satisfy for the temporal pain, seeing that they are obliged to the eternal. For it is as if one that is doomed to go to Hell, should trouble himself to satisfy for the pain of Purgatory. That King then being out of the Church, in vain Daniel had exhorted him to redeem the temporal pain, instead of exhorting him to avoid the eternal punishment, by coming into the fold of the Church. Besides the Roman Church believeth that we cannot satisfy for sins, but only for the pain of sins. Now Daniel saith, Redeem thy sins; not, Redeem the pain of thy sins.
Had this Cardinal known in what sense the word redeeming is commonly taken in Scripture, he might have discerned that this Text is not to his purpose. That word redeeming in Scripture, doth not signify always paying, nor satisfying, nor giving a ransom. As when God saith so often, That God hath redeemed his people out of Egypt, he understands not that he hath paid a ransom to deliver them, but only he understands that he hath delivered them out of Egypt. And when he saith, Isa. 52.3. Ye have sold yourselves for naught, and you shall be redeemed without money. There the word redeeming signifieth not paying any price, seeing that the Text saith expressly, that nothing shall be paid for their redemption. Thus Ephes. 5.16. Redeem the time, because the days are evil; where the word redeeming signifieth, better employing. And so in many places of Scripture, this word redeming signifieth only delivering from evil, either a man's self or another, and putting things in better order. Daniel then adviseth that King to redeem his sins, that is, to get out of them, and deliver himself from them. To that the word peruk, the word of the Text, is proper, for it signifieth also breaking and correcting; and this serveth to understand the fore-alleged text of Prov. 16.
The prudent Reader will consider, that since the way to satisfy God's justice is far more evidently delivered in the New Testament then in the Old, our Adversaries ought to have taken their expressions in that matter out of the New, not out of the words spoken under the Old Testament to a Pagan King. And whereas that King was out of the Church, our Adversaries must presuppose, that he had nevertheless true faith and repentance, and that the culpa or fault of his sins, and together eternal pains were remitted to him, if they will have that text to be of any force: For they hold that without that, a man is incapable of making any satisfaction. I might say also, that Alms are neither pains nor penal satisfactions, but pleasant works. Unto a wealthy King especially, Alms cannot be a punishment, nor a penal work serving for redemption.
IV. The same Doctor proveth the necessity of satisfactions, by these words of John the Baptist, Luke 3.8. Bring forth fruits worthy of repentance; who also said, Matth. 3.2. Repent ye, for the Kingdom of heaven is at hand. But these words of John the Baptist are exhortations to conversion, and to the exercise of good works, not to satisfy God's justice with penal works. I wonder how the Papists can hope to defend Sacramental satisfactions with that Text, seeing that they hold that the Sacrament of Penitence was not yet instituted at that time. The Greek word 〈 in non-Latin alphabet 〉 , signifieth recalling of ones mind, or a turning of ones spirit, not a satisfaction. John the Baptist said not, Whip yourselves: Make Pilgrimages: Lye upon the hard ground: Eat nothing but fish for some days, that you may satisfy God's justice by the payment of the pain, after the fault remitted. But he exhorts us to repentance and amendment of life. Bellarmine replieth, that he that doth penitence, must make restitution of that he hath taken from others, and brings some Doctors that say, that for abstaining more easily from unlawful things, it is expedient to abstain sometimes from the lawful. All that is true, but is nothing to the purpose. For to render to everyone that which belongs to him, and to use abstinence, are things conducing to amendment of life, but are not satisfactions unto God, nor satisfactory pains to pay any recompense to him, or to content his justice, which hath received in Christ's death a full satisfaction. It is ill apprehending the nature of true repentance, to think that restoring stolen goods is a satisfactory pain, and to put works of righteousness among satisfactory pains. Rather he that seriously repents will take a great delight in that restitution. He will put ill gotten goods out of his house, as if he turned the plague out of it, or p • uckt out a smarting thorn from his conscience. He will be so far from putting that restitution among pains, that he would take it as an heavy punishment, if he were kept from it. This is then the same thing that we said, and which our Adversaries return to always, that they make medicines to be payments, amendment of life a punishment, and the study of virtues a kind of penalty and satisfaction.
V. The same Cardinal allegeth, that the sacrifices of beasts under the Law, were propitiatory, or satisfactory for the guilt of the temporal pain, and that this was the cause why they offered sacrifices of greater or lesser price, according to the greatness of the sin. I answer, that it is for one that understands little in Religion, to think that the death of a beast can be a propitiation for sins, or for the pain due to sins, whether temporal or eternal. The Apostle, Heb. 10.4. saith expressly, that it is not possible that the blood of Bulls and of Goats should take away sins. The very Pagans acknowledged so much. But these sacrifices were called propitiatory, in a figurate speech usual in Scripture, where signs and Sacraments commonly take the name of things signified. Thus the Ark is called the Lord, Psalm 24.7, 8. And circumcision is called God's Covenant, Gen. 17.10. And the stone that yielded water in the Wilderness is called Christ, 1 Cor. 10.4. And Christ himself calls bread his body, Luke 22.19. And the cup his Covenant, in the same place. For the same reason the sacrifices of beasts are called propitiations for sins, because they were figures of the sacrifice which the Redeemer was to offer on the Cross. In that sense sacrifices were not only propitiatory for the temporal pain, as Bellarmine saith, but also for the fault and for the eternal pain. And it is a beastly imagination of his, that sacrifices of great beasts were more propitiatory then sacrifices of small beasts, and that to expiate great sins, an Ox had more virtue then a Lamb. In such offerings the Law regardeth more the ability of the person, then the greatness of the sin.
VI. He concludeth all the proofs by this argument, That since good works truly and properly deserve eternal life, it cannot be denied that they are effectual to satisfy for the guilt of temporal pain. For (saith he) eternal life is greater then the remission of the temporal pain.
Disputing so, is proving one etrour by another, building a doubt upon an uncertainty, or rather defending an error with an impiety. For we reject merits as well as satisfactions, and they are much of the same kind; for satisfactions are a kind of merits, if by them we merit that the pain be remitted to us. And both merits and satisfactions derogate from the perfection of Christ's merit, which serveth alike to purchase salvation for us, and to satisfy for the pain which we have deserved: And no need of contributing our merits, and paying another price of that saisfaction unto God. Since then we are saved by grace, it is no more by works, saith the Apostle, Rom. 11.6. For by grace are we saved through faith, and that not of yourselves, it is the gift of God: Not of works, lest any man should boast. The like we have, Rom. 6.23. The gift of God is eternal life. If it be the gift of God, it is not a Purchase made by our merits. God's election being free, as Saint Paul teacheth, the salvation also is free to which God hath predestinated us by his election, as Saint Paul teacheth us. How should we merit before God, seeing that though we should do all that we are commanded, yet we should be but unprofitable servants? Luke 17.20. Neither can we do any good, but by his Grace, being uncapable of ourselves so much as to think anything that is good, 2 Cor. 3.5. Our good works bring no profit to God. Our goodness extendeth not unto him, Psalm 16.2. In our best works there is always defect, infirmity, and matter to ask pardon. And though it were otherwise, yet between our best works and the Kingdom of heaven, there is neither equality nor proportion. Such a great good is not bought so cheap. The sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us, Rom. 8.18. And though our works should be merits of condignity, as our Adversaries speak, and an equipollent payment for eternal life, yet in vain should we go about to pay the price of a purchase ready made, the right price thereof being sufficiently paid by Jesus Christ our Lord.
In the Word of God we are called children and heirs, not buyers or purchasers by our merits. Whoso pretends to get Paradise by his merits, falls into three inconveniencies: For he seeks to defraud God of his glory, and to get by the merit of his virtue, that which God giveth of his free liberality. He renounceth the title of son and heir of God, to become a buyer and purchaser: And casteth his conscience into doubts and insoluble perplexities. For when shall he know that he hath merited enough? Doth he know what value is put upon each of his works in God's counsel? Besides he will often present unto God under the notion of merits, things whereby he is offended. And God will sooner bear with sins followed with repentance, then with righteousnesses presented with pride and opinion of merit. Wherefore also these Preachers of merits make profession to doubt of their salvation; and die uncertain whether they be children of God or of the Devil. A just payment for their pride, and for trusting in their merits.
Was there no way to make good works necessary, but to raise their price so high, as to make them causes of salvation, and the price of the purchase of the Kingdom of heaven? Are they not necessary enough, when they are set forth as ways to salvation, means to strengthen our faith, to glorify God, and to edify our neighbors, and when we are taught that without them it is impossible to be saved.
It is true that in the Parable of the laborers, Matth. 20.8. The Lord of the Vineyard said to his Steward, Call the laborers and give them their hire. And Saint Paul saith, 2 Tim. 4.8. Henceforth there is laid up for me a Crown of righteousness, which the Lord the righteous Judge shall give me at that day. Suppose that in the Parable of the laborers, by the hire eternal life must be understood: Yet that reward is a free, not a deserved reward, given in consideration of the person, not gotten by the merit of the work. As Ambrose saith, The reward which is given by grace and liberality is one thing, and that reward which is given as a stipend of virtue, and a reward of labor is another thing. And Austin, God imputeth the reward as a grace, not as a debt. Now to him that worketh is the reward not reckoned of grace, but of debt, saith the Apostle, Rom. 4.4. It is so, that a loving father rewards his child's labor, giving him a fine garment for learning a sentence by heart, or for writing a line with a trembling hand. He would not do the like to another child that is none of his, for he regards the person, not the merit of the work. Wherefore in the same parable of the laborers, they that had wrought but an hour receive as great a reward, as they that had born the burden of the day. They receive then an undeserved reward. And Hos. 10.12. God saith, Sow to yourselves in righteousness, reap in mercy; showing that to a just labor, God giveth a free, not a deserved reward.
Now that reward is just, and called by the Apostle, the crown of righteousness, because it is just with God to give what he hath promised, and to give life unto the Believer for whom Christ died.
For these reasons, when it is questioned of the purchase of salvation, we reject that arrogant term of merits, which a Prince would not suffer in a subject, though his services be never so great. Why should we fear to give too much praise unto God, or to attribute too much unto his grace, or to humble ourselves too much before him? Why should we make man to divide praise with God, attributing part of God's praise unto man's merit? True Religion is that which giveth the whole praise unto God, and to man the whole benefit; humbling man that God may be glorified; emptying man of all trust in his own virtue, that he may rely altogether upon God's promise. Planting in man's heart an humble trust, not a trembling pride. For as pride is growing, diffidence groweth together. And whosoever will seek in his own virtue a resting place for his conscience before God, shall find but confusion in the end of his race.
These then are Cardinal Bellarmine's proofs in the eighth ch. of the first book of Penitence. In other places he brings other proofs which deserve not to be represented, and are common to all our Adversaries.
VII. They say that God having threatened the Ninevites, withheld his judgments because they satisfied by penitence. They should have said what the Ninevites satisfied with. For they hold that to satisfy, a man must be in the state of grace, and that satisfactions serve only to satisfy for the pain after the remission of the fault. Now we find not that before their penitence God had declared to them that their fault was remitted, or that they were in the state of grace. That which staid God's judgment was the amendment of their life, not the merit of any satisfactory pain; Fasting and mourning with sackcloth and ashes, both in them, and in David and others that have afflicted their soul with a penitent sorrow, were not satisfactions but effects of their grief, and helps to repentance.
VIII. The Council of Trent to prove satisfactions, saith that we must be conformable unto Christ. Whence they infer that as Christ satisfied for us, so we must satisfy for ourselves. To make the conformity with Christ complete, these Fathers should have said that as Christ satisfied for us, we must also satisfy for Christ. But the truth is, that it is impious to affect to be conformable unto Christ in all things. He is God, he is the Wisdom of the Father, he is the Redeemer of the world; In these things we cannot be conformable unto him. Only we must endeavor to make ourselves conformable unto his sufferings, by suffering for his cause, and imitating his righteousness and holiness to our power. But our sufferings may be conformities with Christ, though they be not satisfactory and employed to make ourselves to be our Redeemers, and to satisfy God's justice. We are made conformable unto Christ by sufferings, when we suffer for righteousness, and for the cause of Christ, and God makes us pass through shame to bring us to glory. As St. Paul said Rom. 8.17. We suffer with him that me may be also glorified together. We deny not but that the death and intercession of Christ makes our sufferings to be of some value, and that for his sake the death of the godly is of great price before God. But hence it followeth not that God makes them worth so much as to be payments and recompenses and satisfactions unto God's justice. That would be on the one side adding unto Christ's satisfaction another satisfaction, and on the other side infinitely aggravating the afflictions of God's children, and making them intolerable, if they must believe that their sufferings are punishments whereby they satisfy God's justice, and that God useth them as a Judge useth felons, not as a father his children.
IX. The same Council reasoneth thus. The reason of divine justice seems to require that they that have sinned out of ignorance before Baptism be otherwise received into grace, then they that once having been delivered from the servitude of sin and the Devil, that is, who having been baptized, had no fear to violate the temple of God. These Fathers hold it convenient unto God's justice to use those more gently that have sinned out of ignorance before Baptism, then those who purposely, and by a profane Spirit have sinned since Baptism. And they say only that it seems to them, not daring to define anything about it. By speaking thus they say nothing against us, who acknowledge that the profanation of Baptism aggravates the sin very much, and that sins of ignorance are far less then those that are knowingly, and willfully committed. But what doth that to establish that general rule, That we must satisfy for sins committed after Baptism, not for those that were committed before? For how many sins are committed out of ignorance after Baptism? and how many sins have been committed out of malice and profaneness before Baptism?
In old time Emperors and great part of the Christians would defer Baptism till they saw themselves near their end. So did the Emperor Constantine and his son Constantius. No doubt but these men committed many willful sins in their life. How many Marrahes and Jews impostors cause themselves to be baptized for gain, and to avoid the hand of justice? Is it reasonable that the impudence, the blasphemies, and the hypocrisy which they have used before Baptism be remitted to them by baptism, and that God exact no satisfaction from them, but that if after Baptism they become true converts and new men, for the sins which they shall commit out of inadvertence and infirmity, they make satisfaction in a fire?
X. But in what text of Scripture have they found, that by Baptism the sins committed before Baptism be otherwise remitted unto us, then the sins committed after? Who gave these Gentlemen power thus to cut and clip the benefit of Christ's merit by their own authority? We must not doubt but that by Baptism the benefit of Christ's merit by their own authority? We must not doubt but that by Baptism the benefit of Christ's merit is offered unto us, such as is offered in the Gospel, for Baptism is a Sacrament and a seal of the doctrine of the Gospel. Now the Gospel tells us that the blood of Christ cleanseth us from all sin. And it is certain that by Baptism Christ is offered unto us, as he by whom all our sins are forgiven us. As many of you as have been baptized into Christ have put on Christ, Gal. 3.27. Where the Apostle useth the word put on, to show that Baptism applieth Christ unto us for the time after our Baptism, for garments are made to serve in the time to come.
XI. The same Council in the same place saith that it becometh well the divine clemency not to forgive our sins without satisfaction. And he adds a reason, that if God should forgive us without satisfaction, thereby we might take an occasion to fall into greater sins, accounting sins to be but light things. And that satisfactions serve to turn us away from sin. These Doctors will teach God, what it becomes him to do, not remembering that the Pope by his Indulgences dispenseth with these satisfactions, and by consequent that such indulgences are ill becoming divine clemency, and ill agreeing with it. Neither did they consider that this reason will not serve to establish the satisfactions of Purgatory, which are the Principal. For Purgatory doth not serve to turn from sin, those that are tormented in it. Had God exempted those souls from that torment and received them into Paradise presently after their death, there had been no reason to fear that impunity had made them fall into greater sins. The Reader may observe also, that by that reason these Fathers make the satisfactory pains to become castigatory, and serving to turn men from sin; They are then remedies, not satisfactions. Medicines are no payments. Chastenings are warnings for the future, not satisfactions for the time past, as Chrysostom saith . These Fathers of Trent found no other way to defend satisfactory pains, but by making them to change nature and become castigatory. It is hard to comprehend how it suits with God's clemency, to burn his children for many ages in a fire as hot as that of hell, and that for faults remitted, and for sins pardoned. This is repugnant to God's clemency, and more yet to his justice.
Among satisfactions Cardinal Bellarmine approveth beating and whipping of ones self, and maintains that Paul whipt himself, because he said, 1 Cor. 9.27. I keep under my body, and bring it into subjection, and according to the vulgar version, I chastise my body. There is in the Greek 〈 in non-Latin alphabet 〉 , which signifieth mortifying and bruising with blows. I answer that though it should appear that Paul had whipt himself, it would not follow that he did it to satisfy God's justice. He might have done it to beat down his lust, and exercise himself to patience and humility. Which appears by the example of wrestlers which he brings in the same place, who hardened their bodies with pains and abstinences, not to satisfy any offended person, but to inure themselves to labor. And the Greek word signifieth not whipping ones self, but giving hard usage to ones own body, after the manner of wrestlers that used themselves to hardness, as the same Apostle saith in the 25. verse.
XII. In vain they allege Jerome, whose pictures represent him beating his naked breast with stones, for which there is no testimony. Jerome said only that he did beat his own breast, as men use to do when they are in deep sorrow; Of satisfying God's justice he speaks never a word.
XIII. To no better purpose the austere life of John the Baptist is alleged by Bellarmine of whom he saith that he had little or no need of repentance and newness of life, and that he gave more to God then he needed to expiate his sins. So he will have that austerity to have been satisfactory, if not for him, at least for another. This doctrine belongs not to the Gospel, it is a new Article of faith. John the Baptist, and Anna of which St. Luke speaks in the second ch. by their sobriety and austere life, satisfied neither for themselves nor others. That satisfaction is sufficiently found in Christ. But they did it out of a contempt of the world which made them neglect the care of their body. A man whose spirit is altogether bent upon God's service little cares how he is fed and clad. It is enough for him to live, and he avoids all things that can either tickle his flesh or divert him from holy employment. But thereby he doth not presume to satisfy God's justice, or to pay him any recompense either for his sins, or for the sins of others.
XIV. They use another reason. Bellarmine speaks thus. God would have everyone of us to get a crown of life unto himself by his own merits, And he gives a reason why Saints make satisfactions, even because it is more honorable unto God, and more profitable for us that the second causes be acting, and be not idle, but that they concur with the first cause to bring forth effects. This Cardinal will have frying in Purgatory to be profitable for a soul, and that it is honorable for us to satisfy God, and contribute to our own redemption. By that Doctrine they are most honored that stay longest in Purgatory. And the Pope doth wrong to those souls to fetch them out of that place, and to deprive them of that honor. Yet in my opinion it would have been more honorable for them to go into Paradise presently, then to be tormented two or three thousand years in a fire equal in vehemency to that of hell, where Devils are tormented, and to be for many ages deprived of God's sight.
XV. For these and the like considerations the Jesuit Gregorius de Valentia, being pressed in his conscience acknowledgeth, that it is not much necessary to labor for these satisfactions. Seeing (saith he) that no man knoweth how much obligation remains to the temporal pain after contrition and other means, whereby the said obligation is lessened, there is no command that necessarily obligeth us to labor much about satisfactions. And in the same place he disputeth against Scotus, Soto, Cajetan, and others that hold that there is no commandment of God that obligeth us to satisfy in this life: although he dissents little from them in the main matter.
XVI. If the penance imposed by the Confessor seem unjust unto the penitent, the same Jesuit (g) holds that the penitent may reject it, and exempt himself from it. So that this depends from the judgment of the penitent. Whereby, as it appeareth to me, he fills those satisfactions with much uncertainty.
CHAP. 9. That none can satisfy God's justice for another.
TO defend borrowed satisfactions whereby one man satisfieth for another, they reason thus. That to the same work a double reward is due, the one according to commutative justice, the other according distributive. And that to the same work the remission of the pain is due as it is satisfactory, and the reward as it is meritorious. As if one said that the payment of thirty pounds, served to pay a debt of thirty pounds, and together to buy a horse of that price. For (say they) a work cannot be applied unto another man as it is meritorious, but as it is satisfactory. Satisfaction is a compensation of the pain and a payment of the debt. Now a man may pay another man's debt. Then contradicting themselves, they ask in the Mass the grace of God by the merits of the Saints, which is asking that their merits be imputed and appplyed unto us.
These grounds being laid, they build upon them, and say that Saints and Monks have suffered more then they needed to expiate their own sins, and that they needed but a very small satisfaction for their faults, and yet they suffered so many sorrows that by them they might expiate a multitude of most heavy sins. And martyrdom is such a full satisfaction that it may expiate the guilt got by sins, though never so great or so many.
One might think that these Doctors intended only to teach, that God in consideration of the pains which a Saint hath suffered remitteth the pain unto others, and receiveth their afflictions as payments for others. But this is not their chief bent. For they leave not the dispensation of these satisfactions performed by others unto God's counsel, but send us back to the Pope, who is the distributor of the same, having a treasure where he layeth up all the superabounding satisfactions, and dispenseth them by his Indulgences, giving twenty thousand, or thirty thousand, or a hundred thousand years of true pardon, and sometimes full, more full, and most full indulgence, as they speak that write of this matter. So that when St. Dominick whipt himself with an iron chain for other men's sins, it must not be imagined that God presently received that satisfaction for such and such men according to his good pleasure; But that the Pope hath gathered that overplus into his treasure, and distributes it to them that come to get pardons at Rome and other places where it pleased his Holiness to place remission of sins. There the contributions are made, and a great treasure of money laid up. For it is not just that pilgrims get so many, spiritual graces for naught.
According to the same doctrine Priests will injoin satisfactions to a penitent which he must perform either by himself or by another; so that if he may find one that will fast or whip himself for him (which is not done without money) they believe that this is allowed and reckoned in God's counsel.
I suppose that setting forth this doctrine is confuting it; And that it is of those wares that are spoiled, and smell ill as soon as they are brought to the open air. We should go beyond the terms of the present question if we examined the impiety of these expressions, that Gcdoweth a reward unto man by the rule of justice, making God a debtor unto man. Also I pass by that impiety that a man payeth more satisfactions to God then he needs, to expiate his own sins. And that treasure of the Church, unknown to the Church of the Old Testament, under which the high Priests did not gather the supererogatory labors of Noah and Abraham, to convert them to payment for others. Of this also the Apostles say nothing, nor of that overplus of satisfactions, nor of that distribution committed to the Roman Prelate. As also, we have heard before the confession of two Cardinals, Cajetan and Roffensis, and of Navarrus, and Gabriel Biel, and many more, acknowledging that in all Antiquity, no mention is made of that doctrine. For Christ's satisfaction being sufficient, what need to add more satisfactions to it, and such satisfactions as God did not promise to accept, and which are infinitely under the merit of Christ? As if to the light of the Sun shining in its strength, one should add the light of a candle. And what need to add to that which is infinite? Experience showeth, that under that borrowing of other men's satisfactions, a traffick of Indulgences is set up; and that they that have money, are thereby made more negligent in good works. For with their money they may buy Masses and Suffrages, and have part in all the penal works of the brotherhood, to which they have contributed.
But what? all that is a deep sink of error. It will be enough for the present Question, to understand what reasons they bring to defend those borrowed satisfactions.
I. They bring the Article of the Creed, I believe the Communion of Saints. We answer, that the Articles of the Symbol are taken out of the doctrine of the Gospel. Now the Gospel speaks indeed of the Communion of Saints, whereby the godly keep the unity of the Spirit in the bond of peace. For in the Church (saith the Apostle) there is one body and one spirit, even as we are called in one hope of our calling. One Lord, one Faith, one Baptism, One God and Father of all. We are brethren in Christ, fellow-members of the same spiritual body, fellow-soldiers in the warfare of Christ's cause, fellow-travellers in this world, fellow-heirs of God's Kingdom. So many bonds must make us sensible of our Brethren's afflictions, and breed in us a mutual fellow-feeling. This is the communion of Saints which we find in the Gospel. But that our labors and pains can be satisfactions for the sins of others, it is more then God teacheth us, and of that there is not one word in his Word. But there we learn that every man shall bear his own burden. And that every man shall receive the things done in his body, according to that he hath done, whether it be good or bad. And that none can redeem the soul of his brother. And that God will render to everyone according to his deeds, not according to the works or sufferings of others. As in the Civil society, the communion of fellow-Citizens goes not so far, as that one can eat or sleep for another; likewise the communion among Saints goeth not so far, as that one may satisfy for another, and expiate his neighbors sins, and believe in God for his brother, and answer for him in God's judgment: For so it might happen that one should be saved for the other, and that Philip should enter into Paradise for his neighbor. The Spirit of God saith, Rev. 14.13. that blessed are they which die in the Lord, and that their works follow them. If their works follow them, they enter not into the Popes treasure, and are not converted into payment for others. Austin agreeth to this, We find (saith he) that Christ saith, Daughter, thy faith hath made thee whole. Thou seest then, that without the help of any one, everyone is saved by his faith. Wherefore the wise Virgins had no oil to supply the want of the foolish: And the fore-alleged Text, Psalm 49.7. is very positive to this purpose, None can by any means redeem his brother, nor give to God a ransom for him. We see in Tertullian and Cyprian, that in their time it was the custom, to shorten the penitence prescribed unto the Penitent, at the request of Martyrs detained in Prisons. Against which custom these Fathers are declaiming, saying, that the righteousness of the one, cannot be a satisfaction for the other.
II If God hath sufficiently rewarded the sufferings of the Saints, yea infinitely more then they can deserve, though they were meritorious; with what reason can they be made after that, pay-masters of debts, and making satisfaction by those very works, for which they have been more then sufficiently rewarded? As if those Saints said to God, Thou hast most amply rewarded us for those works whereby we have deserved salvation, but it is just that these same works serve yet for a payment for many others. If God answered them, Your works are not meritorious, but as for those for whom you will satisfy • and take upon you to pay their debts, Christ who hath satisfied for you, hath also fully satisfied for them: I know not what their answer might be.
III. In vain do they reply, that we are members of the same body, which ought to help one another. For the faithful Christians may very well help one another, without taking upon them to do impossible things the one for the other, and such as God doth not require, and that are useless besides. For it is to no purpose to undertake the paying of a man's debts for whom Christ hath fully satisfied. Here the question is of the communication of superabounding satisfactions, when one hath done more then he needs to expiate his own sins. Now among the members of the body of the Church, none shall be found that have paid unto God more then he owes, and given him anything above the reckoning.
IV. Cardinal Bellarmine in the first Book of Indulgences, chap. 3. allegeth these texts, 2 Cor. 12.15. I will very gladly spend and be spent for your souls. And 1 Tim. 2.10. I endure all things for the elects sake. But in these texts Saint Paul understands not that he will suffer death, to satisfy the justice of God for the Corinthians, and to be in some sort their Redeemer, as the same Cardinal saith; or that he suffers afflictions for the elect to satisfy for them. Nay, he suffered to encourage and strengthen them by his example. He chose rather to suffer all things, then to be wanting to them by fainting in his labor, and bowing under the affliction. But to pay for them, it is that he never thought on.
V. The text most insisted upon by these Gentlemen is, Col. 1.24. I rejoice in my sufferings for you, and fill up that which is behind of the afflictions of Christ in my flesh for his bodies sake, which is the Church, whereof I am made a Minister.
But there the Apostle speaks not of the satisfactory afflictions of Christ, for to those there is nothing wanting, and no part of them behind. But he speaks of the afflictions and combats that Christ suffereth yet every day in his body, when his Church is oppressed. For the holy Scripture saith, that the afflictions of the Church, are the afflictions of Christ, because the Church is one body with him. When faithful Christians who are his members are persecuted, his hands and feet are pierced with nails again: When they are stripped of their goods, the lot is cast upon his coat again. As on the other side, when the head is crowned, the whole body hath a share in that honor. When Saul persecuted the Church, Christ cried unto him from heaven, Saul, Saul, why persecutest thou me? although he was in his glory. And in the last day he will say to them that have not clad his poor members, In as much as ye did it not to one of the least of these, ye did it not to me. And what shall he say then to them that stripped them? Wherefore 1 Cor. 12.12. Saint Paul by this word Christ, understands the whole body of the Church, which comprehends both the head and the members. These are the afflictions of Christ that are behind, and some part of them shall be behind still, and all his sufferings not filled up, till the last day, when the combat shall be ended. And these afflictions are not satisfactions to God's justice, but combats and trials, wholesome exercises, Liveries of our war, and conformities of the members with their head, yea in their suffering for righteousness, not in sattisfying God's justice as he did.
For Saint Paul saying that he suffers for the Church, meaneth not that he suffers to satisfy God's justice for the Church, or that he will be the Redeemer of the Church in any sort, or that he intends that after his death Christians shall ask salvation of God by his merits, as it is sung in the Mass every day. But he suffered for the Church, that is, to edify the Church by his constancy, and encourage others by the example of his fidelity and perseverance, as himself saith, Phil. 1.12, 14. that the things which happened unto him, (meaning his sufferings) fell out unto the furtherance of the Gospel: So that many of the Brethren in the Lord, waxing confident by his bonds, were much more bold to speak the word without fear.
It is so, that the Ancients understood that Text. Austin upon Psalm 61. expounding that text, by the sufferings of Christ, understands those that he suffered in his body, and by Christ he understands, the head and the body together. Then he addeth, If the sufferings of Christ be in Christ alone, yea in the head only, why doth one of his members, Paul the Apostle, say, that I may fill up that which is behind of the afflictions of Christ in my flesh?
And Aquinas in his Comment upon that place: The Apostle saith, I fill up that which is wanting to the sufferings of Christ, that is, of the whole Church, whose head Christ is. And a little after, expounding in what sense Saint Paul said, that he suffered for the Church. This was wanting, that as Christ had suffered in his body, so he should suffer in Paul his member, and likewise in other members; and that for the body which is the Church, that was to be redeemed by Christ. Thus also all the Saints suffer for the Church, which is confirmed by their example. Note that the sufferings of the Saints serve for examples, not for satisfactions.
Lombard in his Comment upon that Epistle of Saint Paul expounding the same text, The afflictions which I bear to confirm you in the truth of the Gospel: And I fill up that which is wanting in the sufferings of Christ, because we are his members. Of superabounding satisfactions, to satisfy for the Church, he speaks not one word, in the exposition of that text.
Anselmus in his Comment upon that text, personates Paul speaking thus, I rejoice in sufferings, to confirm you in the truth of the Gospel: And I fill up that which is wanting of the sufferings of Christ in my flesh, that is, the things that Christ hath not suffered in his flesh, I suffer in my flesh, for the increase of his body, which is the Church, for the sufferings of Christ are not in Christ alone.
Then having copyed out Austin's words, he makes the Apostle speak thus, There is still part of Christ's sufferings behind, which I suffer every day, for his universal body, which is the Church. For if I gave over teaching the faithful ones, I should not bear these sufferings by the infidels; but because I study to be useful to the Church always, I am constrained to bear adversities always. This was the end of the Apostles sufferings for the Church, the increase and instruction of the Church.
What more? Our Adversaries pressed by the truth, begin to reject the interpretation of Bellarmine and other Advocates of human satisfactions. Estius, a Doctor and Professor of Douay, in his Comment upon this text, expounds thus these words of the Apostle, I suffer for his body, which is the Church, that is, that the mystical body which is the Church may be gathered and perfected. He means that not only his sufferings are fruitful to the Church, but also that he aims at this in suffering, that his sufferings may be profitable to the Church. Hence some Divines hold, that it may be inferred, that the sufferings of the Saints serve to the faithful ones for the remission of the pains, which is called indulgence. Which doctrine, though it be Catholic and Apostolic, and be sufficiently confirmed by other proofs, yet it seems not to me to be solidly established by this text of the Apostle. For this speech whereby the Apostle saith that he suffers for the Church, must not be of necessity so understood, as if he suffered to redeem the pains of sins, which the faithful ones owe. Which perhaps could not be said without some arrogance. Note that this Doctor affirms, that this Doctrine is Catholic and Apostolic, and that nevertheless one cannot speak so without some arrogance.
CHAP. 10. Answer to the invectives of our Adversaries upon this matter. And of their reproach to this Author, that he is a Friars son.
WHen our Adversaries see their weapons broken and made useless, their manner is to make amplifications of scolding and railing; as they that have no more stones to throw, will cast dirt.
They reproach us, that by abolishing satisfactions, we make men negligent in good works, and make them sink in the mire of vices. That we reject all kinds of abstinences. That we open the gate to licentiousness. That we teach Votaries to break the vow of Celibate, to wallow in carnal delights. That of that number was Du Moulin's father, whom they affirm to have been a Celestine Friar, who chose rather to lead a licentious life, then to keep his vow. Wherefore they advise Du Moulin not to speak ill of a Monastical life, and to say no more that Friars have put vices and idleness under the shadow of the Altar, and to spare his fathers memory. They attend that exhortation with a hail of foul words, calling him an Atheist, a Seducer, a profane Buffoon, &c.
I answer, that though we were as black as they make us, and our life as odious as they would have it, their cause would be never the better for that, nor human satisfactions established, nor the merit of Christ made less effectual. While the perfection of that precious merit remains firm by proofs out of the Word of God, all their invectives against our persons do not touch the cause, and change not the Word of God. Yea many honorable persons in the Roman Church, to whom our life and conversation is known, will give a better testimony of us. But they that belch out such foul reproaches, are some scolding Writers, disciples to father Veron, men whom the Pope keeps tied by the belly, whose pride and ignorant impetuosity is worthy of compassion, and whose Miter is so deep about their head, and over their eyes, that they cannot see the light.
We acknowledge indeed, that among us too many persons have a life repugnant unto their profession. Yet we may affirm, that vices among us are not approved, and that we have a great number of virtuous persons, who although they whip not themselves, yet will mortify their lust. They observe not distinction of meats, but live in perpetual sobriety. They make no vow of Celibate, but live chastely, and their Conjugal bond is more holy then the Monachall vow. They undertake no Pilgrimage to visit relics, but they live as strangers and pilgrims in the earth. They read not seven Latin Psalms to punish themselves, but their delight is continually to meditate the Word of God, and their civil employments are sweetly interrupted with perpetual prayers. Their Pastors impose not upon them for a penance to give unto the Church, but themselves are freely charitable to the afflicted. And by these good works they pretend not to satisfy God, knowing that Christ hath fully satisfied for all. But all the good works which they do, and all the afflictions which they bear for the Word of God, are free-will offerings, thanksgivings to God, exercises of Piety, and helps to salvation, their bruises are glorious, and their reproach honorable. It is enough for them to glorify God, and serve him according to his Word, without pretending to pay him by torments, and to satisfy his justice.
As for the vices that are among us, herein they differ from the vices of the Roman Church, that among us vices are infirmities, but in the Roman Church they are Laws, and go for virtues. In no Church but the Roman, whoredom is permitted, but there Brothel-houses are established, even by the Popes authority. Insomuch that the Jesuit Immanuel Sa, makes no difficulty to say, that the trade of whoredom is permitted by right. No Church but the Roman, teacheth that an Oath taken against the profit of the Clergy, obligeth not. That a Prince is not obliged to keep faith (though sealed with an Oath) unto an Heretic. And that it is lawful to use equivocations before Courts of Justice. It is proper to the Roman Church to dispense subjects from the Oath of Allegiance sworn to their King, and to give remission of sins, upon condition of committing treason and murder; of which we have brought many examples, and will bring more. No Church but the Roman, puts alms and prayers among satisfactory pains, whereby a man is punished with serving God. No Church but the Roman, makes a public traffick of Indulgences, Benefices, Dispensations, &c. No Church but the Roman, bestoweth Bishoprics upon little children, and Abbeys upon Captains. There in the reception of Bishops, an Oath of fidelity to the Pope is exacted of them, without any mention of God, or Obligation laid upon them to preach, and to teach, according to the doctrine of the Gospel. I pass by the sale of the remission of sins, which we have represented, and shall represent again in this work. The maintaining of the rebellion of children to their parents, when they shut up themselves in a Monastery, to avoid their authority. The reading of fabulous Books, and amorous tales tolerated, whilst the reading of Scripture is forbidden. The Cross put upon the Popes slipper which he giveth to kiss. The Holy Scripture set at the Popes feet at the entry of Councils, as it were to testify that the Word of God is subject to him: And many the like things infinite to number. All these things are not vices of private men, but public Laws and Rules of the Church, or customs past into nature, which have the strength of a Law.
It is true, that in the Roman Church they enjoin satisfactions and abstinences. But Rome, whence these rules came, is the sink of profaneness. There vices against nature, are turned into nature and custom; and all the pomp of public devotions, is matched with contrary actions, which make the whole to appear a collusion fit to be laughed at. There on the one side, you may see the nastiness of Capucins; on the other side, the gorgeous pomp of Cardinals. In the place whence the Law for Celibate cometh, Brothel-houses are open, and whoredom is permitted. There, while Comedies are acted in houses, bands of Penitents whip themselves in the street, which is another kind of Comedy. There out of zeal to the Catholic Religion, on the one side they burn Heretics for believing in Christ alone, on the other side the Synagogues of Jews are tolerated, which maintain that the Lord Jesus was an impostor. There you have the Jesuits, which take upon them to be learned, and together the ignorant Friars which profess ignorance. There is the liberal alms of the Hospital of the Holy Ghost, and together the traffick of Benefices, and the sale of Dispensations and Absolutions. There the humility of his Holiness, washing the feet of the poor, and giving his feet to Emperors and Kings to kiss. And while he calls himself the servant of servants, he gives and takes away Kingdoms. So that it seems that devotion there serveth to give a color and a shelter unto vices. If any coming from that center of corruption, comes into a place where our Religion is established, he thinks himself transported into a new world, and either laughs at our simplicity for not knowing the rules of living at ease, or gives glory to God, acknowledging that nothing roots out vices, but the doctrine of the Gospel.
Read the Authors that have let out their pen unto the Pope to lie in his favor, and the Popes domestic servants, as Baronius, Genebrardus, Platina, Trithemius, Theodoricus a Niem, Fasciculus temporum, and the like; you shall find that the most prodigious Heathen Emperors were sober and just in comparison of the Popes. And that for eightscore years, from the year 883. to the year 1049. none sat on the Papal See but creatures of harlots, perjured men, thieves, adulterers, and Necromancers. As the Devil taking the outward figure of a man's body is short in one point, that he cannot imitate the brightness and the life of the eye: So superstition is an Ape of true Religion, but cannot attain the purity of conscience, and the light of the truth. Wherefore these Gentlemen shall do wisely when they deal with us, to be sparing of reproaches, lest they oblige us to speak of their lives, and to turn over the skirts of the party mentioned in the seventeenth Chapter of the Revelation.
In all this discourse against the Roman Church, I mean not the people, among whom I know that many lead a civil honest life, and approve not these rules. I speak of those only, who by an express profession corrupt Religion, and hide the holy Scripture from the eyes of the people, and being tied with a vow unto the Papal See, confine all Religion to the establishing of the Empire of the same.
As for their reproaches, that we entice Votaries to break their vow, and that Monks coming out of Convents, take Sanctuary among us to live licentiously, and shake off the yoke: I do freely acknowledge, that I have known many that are come out of Monasteries, who being of ill conditions when they were Monks, did not cast off their ill conditions with their Frock. Being bred in idleness, and loving licentiousness, they come to us to bring vices among us. Hardly of an hundred that come out of Convents, five prove good. If the character of Priesthood be indelible, sure that of Monkhood is far more indelible. Those few that take honest and godly courses after they are come out of Monasteries, are those that have stayed there but little, or that were especially moved with the Spirit of God's fear, and enlightened by him with a greater measure of his knowledge. If such men for their domestic businesses, or to avoid temptations, take wives, living honestly and with conjugal chastity, herein they follow the Apostles counsel, and obey God's Word, which they are more obliged to obey then unjust laws, and a rash vow which ensnareth consciences, and is not approved by the Word of God.
Had my Father been of that number, I would think it no disgrace to me, or to the honor of my Ministry. But the coyners of that untruth ought at least to have stayed for my death, that they might lie with more liberty. They should have specified also of what Monastery my Father was Monk, and when he came out of it. Which shall not be found. For he being called to God's knowledge from his tender years, he consecrated himself to the holy Ministry, in which he served God with great fidelity for the space of three-score years, and to his lives end, His holy life, his honorable conversation, his brave mind in his continual afflictions, which he bore cheerfully for the Gospel, his fervent zeal, his vigilance in his calling, his pleasing and affable behavior, which he seasoned with a meek gravity: These, I say, were as far from the air of the Cloister, as heaven is from earth, and the Mass from the Gospel. His extraction and his life known at Orleans where he was born, sufficiently confute that fable, of his ever being a Monk. No wonder if they dare tell lies of a dead man, seeing that while I lived in Paris, serving in the Ministry of the Gospel, Preaching and writing for the cause of Christ, the news of my conversion to the Roman Religion were publicly preached in Paris in many pulpits, already they provided Benefices for me: Already (as it was preached) I prepared my journey to ride Poste to Rome. Already in a certain Church, the people stayed expecting to hear me make my declaration. Such tricks will astonish the people for a season, and an untruth that was believed for three days, hath done some effect. But the prudent will say, That a lying doctrine cannot be defended but with other lies: And that if we must not preach the Truth to please men, much less ought we to say untruths to please God.
Leaving the persons, let us return to the doctrine, and affirm that the doctrine which rejecteth satisfactions, is so far from corrupting manners, that there is no shorter way to virtue. Nothing obligeth us more to love God, then the knowledge of the love which he hath born to us, forgiving us freely by Christ, requiring of us no satisfactory pains, and no torments in a fire to satisfy his justice. The true motives that stir up piety, are not the fear of a fire, nor the opinion that we pay a recompense unto God, nor the ambition of being our own Redeemers, but filial love kindled by free redemption, and the infinite love which God hath born to us in Christ. Wherefore from the commemoration of God's grace and mercy, the holy Scripture useth to infer exhortations to an holy life. Thus the Apostle, Rom. 12.1. Exhorts us by the mercies of God, that we present our bodies a living sacrifice, holy, acceptable unto God, which is our reasonable service. And Saint Peter teacheth us, that Christ his own self bare our sins in his own body on the tree, that we being dead to sin, should live to righteousness, 1 Pet. 2.24. The Law itself by the consideration of God's mercy, calls upon us to love him, showing that God showeth mercy unto them that love him. The most tender and the most powerful provocation to love God, is the sense of his love. That man corrupts God's graces, that turneth them into occasions of deboistness, and changeth Christian liberty into licentiousness, and the peace of conscience into a carnal Lethargy, and the remission of sins into a permission to sin.
Many times indeed, it is useful to fear God's judgments, and tremble under his hand, to turn us away from vices. But it is but a step to go higher, that after we have been retained by fear, we may use ourselves by little and little to serve him out of love, and with a willing obedience. As when needles make the thread to enter into the cloth, they pass, but the thread remains; so fear of punishment serveth to bring free obedience, and filial love into the heart: Fear passeth, and love succeeding, casteth out fear, as Saint John teacheth us; but love remains, whereby we serve God without fear, in holiness and righteousness, before him all the days of our life.
And when the question is of keeping men from sin by the fear of punishment (as there is need of it many times) is not the fear of Hell far more sufficient for that, then the fear of Purgatory? Our Savior Jesus made use of that fear, when he said to his Disciples, Luke 12.5. I will forewarn you whom you shall fear; Fear him which after he hath killed, hath power to cast into hell, yea I say unto you fear him; but of Purgatory and Satisfaction, he saith never a word unto them. We ought also to represent unto men the evident judgments whereby God in this very lise punisheth the contemners of his Word. And these instructions are no less effectual to awake sinners, although the pains of God's children be not reckoned for recompenses, and satisfactions to God's justice. God forbid that ever we come to that presumption, to produce our works or our sufferings before God's judgment, as a payment to his justice, saying, Lord it is true that I have offended thee, but I have paid thee for it; I have made a Pilgrimage to Saint James in Gallicia; I have eaten nothing but fish so many days; I have given so much money to the reformed Austin- Friars, or to the Recollect Friars; I have whipt myself so many days, and when I was not in the humor to whip myself, I have got another to do so much for me. O abuse, abuse! Deplorable seduction! Let us return to Christ, and repose ourselves altogether upon his satisfaction, if we will both give glory to God, and find rest for our consciences. And let us not bend our minds obstinately to pay God in spite of his heart, and to satisfy his justice, lest that he make us pay the whole debt in spite of our heart, and exact from us an entire satisfaction to his terrible justice.
CHAP. 11. What tyranny the Popes have exercised over England for some Ages under color of absolution and satisfaction. And from what horrible bondage England was delivered by the light of the Gospel.
SInce the end of Cardinal du Perrons book was to shake the constancy of his Majesty of great Britain, and to induce him to submit his Crown to the Papal See, I think it expedient, yea and necessary to show what was the condition of the English, and what the ignominy and bondage of the Royal Crown under the Empire of the Roman Prelat. This matter of satisfactions leads us to that discourse. For it was a principal engine of the Pope to bring Kings under his feet, for him to tread upon their neeks, and to prey upon England with the highest insolency.
The Dispute about Investitures and Collation of Benefices, is that for which most blood hath been spilled in Europe, since Christian Religion was planted in it. Upon that quarrel above an hundred battles were fought since Gregory the VII. besides sieges of towns, and wasting and ransacking of Provinces. As in the fourth and fifth Ages, the word consubstantial was the mark of the Orthodox, and in our days going to mass is the mark of Roman Catholics; so in the eleventh and twelfth Ages, to maintain that the right of Investitures and collation of Bishoprics and Abbeys belonged not unto Kings and Princes, but to the Pope, went for the mark of a true Christian, and they that suffered for the defense of the Popes claim, were called Martyrs, and put in the list of Saints, and were sure to do miracles after their death.
In old time Popes were created by the authority of the Emperors, who also punished and deposed Popes. They employed them sometimes about Embassies and other services, as a Sovereign Prince will send his subjects and servants on his errand.
The Kings of Italy took of the Bishops of Rome three thousand crowns for their investiture; as of the Arch-bishop of Milan, and that of Ravenna, two thousand for theirs, according to the express law of King Athalaricus in Cassiodorus. That law was made about the year of Christ, 533.
The Emperor Justinian having shortly after recovered Rome and Italy, continued the same Law, commanding that the Patriarchs should pay (and the Roman as well as the others) to the Emperors coffers, twenty pounds weight of gold which come to about three thousand French crowns. This is to be seen in the one hundred twenty third Novel of Justinian, in the third ch.
But the Roman Empire being pulled down in the West, and Italy being fallen into the hands of the French, the Pope was enriched by the immense liberalities of Pepin, and Charlemagne, and Lewis the Meek, and from a Bishop was suddenly made a temporal Prince. Being thus raised he took advantage, after the death of Lewis, of the dullness of his successors, distracted with great wars, to make his keys to clink with a great noise, and to terrify the Princes and nations on this side of the Alps, with the thunder of his excommunications (For as for the Grecians his neighbors, who at that time held still part of Italy, they never cared for the roaring of his Bulls) By little and little the Papal empire did so increase, that in the end the Popes made bold to strike at the Crowns of Emperors and Kings, and shoot anathema's against them, giving and taking away Kingdoms, putting interdicts upon their Provinces, and exposing them for a prey to the next Conqueror. Yea they came to bear themselves for Lord's of the whole temporal of the world no less then of the spiritual, because it is written Behold two swords &c, that is, the spiritual and the temporal sword.
The height of the Popes power and glory, and together the depth, and as it were the midnight of the darkest ignorance, was from the year 1073. upon which Gregory the VII. entered into the Papal See, and the year 1517. when Leo the X. having published great Pardons over all the Papal Empire began to sell heaven for ready money and put to sale remission of sins and deliverance of souls from Purgatory. This moved the people to search the Scriptures to know what ground such an infamous traffick might pretend in the word of God. In all that interval which was of 444. years, Holy Scripture was a book shut up unto the Princes and nations of the West, and their whole Religion consisted in adoration of relics and new Saints doing miracles in pilgrimages, in service of images, in visions of souls returning from Purgatory, in running to get pardons, in founding Abbeys for satisfaction and redemption of the sins of the founders, in making Croisada's for expedition into the Holy Land, and in trembling under the Popes thunderbolts. Hardly was Christ acknowledged among the Saints. Till in the end they bethought themselves to give him his Feast which they call God's Feast, that Christ might not be alone without a holy day.
That Gregory the VII. was the first Pope that made bold to ponounce a sentence of deposition from the Empire against Henry the IV. a wise and valorous Emperor, transporting the Empire to Rodolphus Duke of Suaben. But that bold attempt turned to the confusion both of Gregory and of bis creature Rodolphus: For Rodolphus was defeated and wounded to death by Henry, who also degraded Gregory as guilty of high treason, making him fly to Salerno, where soon after he died for grief. Also Henry besieged Rome and took it. Sigebert who lived then, and Matthew Paris, almost his contemporary, and Cardinal Benno a domestic of that Pope, write that when he saw himself near his death he called a Cardinal, the most confiding of all his friends, to whom he confessed that he had greatly offended in the pastoral charge committed unto him, and had drawn the wrath of God upon mankind by the Devils instigation.
This quarrel began, because the Emperors after the Canonical election of the Bishops and Abbots of their Empire, used to invest them with the lands and lordships belonging unto the Bishopric or Abbey, putting a ring and a staff in their hand, and to receive the oath of allegiance from them. For the said Prelates holding many noble lands in the Empire by the concession of the Emperors, and having a vote in their election and in the greatest business of the Empire, the Emperors thought it just and necessary that the said Prelates should make some acknowledgment of it, and should not be received into a degree so important to the State, without the states consent, and without acknowledging the Emperor to be their Lord and Master. Besides, the Emperors according to the custom of the ancient Emperors which I represented before, would take some present in money from the said Prelates (which yet was a small thing in comparison of that which the Popes took since, and take still for the Annat, now that they have deprived the Emperor of his right) And herein the Emperors thought themselves grounded in right. For besides that the Churches, Abbeys, and Priories were founded by the liberality of Emperors and Princes of the Empire, the Emperor maintained armies for the defense and security of the said Prelates, wherefore it was reasonable that they should contribute towards the charges.
The Kings of England had the same right in their Kingdom. So at the same time that Popes disputed those investitures against Emperors, they labored also in England to pluck that flower from the Kings Crown, and to draw the profit to themselves. The first that stirred that quarrel in England was Anselm Archbishop of Canterbury; for when the Kings of England needy and greedy of money borrowed of the Clergy great loans never to pay again, he to exempt himself from the subjection of Kings, labored to make his Arch-bishopric to depend merely on the Pope, not on the King, although he had got it by the free gift and concession of the King.
That Anselm then being promoted in the year 1092. to the Arch-bishopric by King William Rufus, the King having given him freely that great and rich place, soon after would extort from him a great sum of money for the exigence of his businesses, as claiming a recompense for his gift. Anselm refused to give it, and stealing privately out of England, went to Pope Urban the II. who at that time was violently prosecuting, against the Emperor Henry the IV. the quarrel of investiture, begun by his predecessor Gregory the VII. This Urban liking the prudence and dexterity of Anselm made use of his counsel, and gave him the Arch-bishops pall, thereby voiding the investiture which he had received from King William, and obliging him thereafter to depend on him; As also he did, so behaving himself ever since, as holding his Arch-bishopric by the Popes ordination, not by the Kings concession. Whereby the King incensed, interdicted to Anselm the entry into his Kingdom, confiscated the lands and estate of the Arch-bishopric, and declared by an express Edict that his Bishops held their places and estates merely from him, and were not subject unto the Pope for the same; And that he had the same rights in his Kingdom, as the Emperor had in the Empire. To which all the Bishops of England subscribed. Neither did any of them contradict it, but the only Bishop of Rochester as a Suffragant to the Archbishop of Canterbury.
By the intervention of friends Anselm made his peace; But being returned from Rome, and keeping a strict league with the Pope, he began again soon after to dissuade the Clergy from receiving investitures from the King, wherefore he was constrained to fly the second time out of the Kingdom, and his estate was again seized upon and confiscated, of which he had obtained restitution at his return.
He came then to Pope Urban, who received him with honor as a confessor suffering for the cause of Christ. The year after, Urban kept a Council at Clermont in Auvergne, where he granted full pardon of all sins to all that should contribute for the expedition into the Holy land, and to them that should go in person, he promised a particular degree of glory and a preeminence in Paradise above the vulgar sort of Saints. In the same Council he decreed that thenceforth it should not be lawful, for any Prelat or Ecclesiastical person to receive the investiture or collation of a benefice or Church-dignity from the hand of any Lay-person. But the Princes laughed at these Decrees and retained the possession of these investitures.
In the year 1099. King William and Pope Urban died. Henry the I. succeeded William, and Paschal the II. succeeded Urban. This King Henry finding his conscience charged with many crimes, among other things, with taking the Kingdom from his elder brother Robert, vowed unto God for satisfaction for his sins to found an Abbey, and together sought to be reconciled with Anselm, and called him again. But Anselm being obliged with an oath to the Pope prevailed with the King that a Council should be gathered at London, Where he declared the order he had from the Pope that no Lay-man should have the power to confer any investiture, and began to degrade the Bishops promoted by the Kings nomination, and refused to consecrate some Bishops named by the King. The King angry banished him out of his Kingdom presently, and confiscated his estate.
While these things past in England, Pope Paschal prosecuted the quarrel of his predecessors against the Emperor Henry the IV. and seeing that all the enemies whom the Pope had raised against him had been overcome ad defeated, he did so work upon the Emperors own son, that he made him rebel against his father, and that son coming upon his Father at unawares, with an army surprised him at Confluence, took the Crown, the Scepter, and Imperial robe from him, and degraded him from the Empire. This broke the heart of the venerable old man charged with so many victories, who died soon after with grief, so forsaken, that Pope Paschal would not suffer him so much as to be buried.
That new Emperor Henry the V. having slain his father past presently into Italy, where the Pope hoping to be recompensed for helping him in his conspiracy against his Father, found himself deceived; For when he pressed him to renounce the rights of investiture which his ancestors (as Sigebert saith) had enjoyed above three hundred years, the Emperor grew very angry, and laying hold of this Pope Paschal, committed him to a close prison: Neither would he release him, till he had renounced his claim to the Investitures and Collations of Benefices, saying to him in scorn, that which Jacob said to the Angel wrestling with him, I will not let thee go, before thou hast given me thy blessing. Paschal then to redeem himself out of captivity, granted to Henry, that both he and the Popes after him, should leave unto the Emperors the peaceable enjoying of the Investitures of Ecclesiastical dignities, by the ring and the staff. Also that none could be consecrated Bishop, without an investiture by the Emperor. And to make this agreement more authentical, the Emperor and the Pope mutually obliged themselves by Oath upon the host of the Mass, which they received together. But because that Oath was extorted, the Pope did not think himself obliged to keep it. So he broke that agreement, and excommunicated Henry, and all Princes usurping Investitures.
That accident confirmed Henry the I. King of England in a resolution, to retain the Investitures of his Kingdom. And that order was kept in England for a long time. Only the Popes, that they might not wrong their pretences by a long prescription, would send the Pall to some Prelates invested by the King, confirming that which they could not alter, and giving an approbation which was not desired of them.
In the year 1142. Pope Eugenius came to Paris, where that he might usurp the right of investiture, and deprive the King of it, he gave the Archbishopric of Bourges to one of his domestics, Chancellor of the Apostolical Chancery, named Peter Aimery, without the consent of King Lewis, a Prince very much given to obedience unto the Papal See. Yet the King was so angry at it, that he swore upon the holy relics, that never so long as he lived, Aimery should set his foot in Bourges. But the Pope knowing the Kings timorous nature, excommunicated him, put his person in interdict, and gave order that in France, in all places where the King came, divine service should cease, and all his Court was deprived of the Communion. This lasted three whole years, till the famous Bernard Abbot of Cleruaux come to the King, and persuaded him to receive the said Archbishop. But because by so doing, the King brake his Oath made upon the holy relics, he was enjoined for satisfaction to take a journey to the holy Sepulcher in Syria, to fight against the Saracens. In which journey, the King miserably lost the flower of his Nobility, and returned afflicted and full of confusion.
About that time died Henry Archbishop of York, being poisoned in the Chalice of the Sacrament. And it was no small question, Whether the blood of Christ might he poisoned.
After Henry the I. of England, came Stephen, and after Stephen, Henry the II. a potent Prince, who besides England, held Normandy, Anjou, Poitou, Saintonge, and Guienne: That King so potent, was weakened with an inward combat of contrary desires; for being very superstitious and scrupulous, yet he was very ambitious, and extraordinarily eager to maintain his rights, that of investitures especially.
In the year 1155. (the year in which Frederick Barbarossa held the Popes stirrup, the left instead of the right, to abuse him, but the next day was forced to hold the right) King Henry the II. desirous to invade Ireland, and having no just title to it, writ to Pope Adrian to desire his leave to subdue Ireland, to reduce it into the way of salvation. Not but that the Irish were Christians, but they yielded little obedience to the Pope, who got no money from that Island. The Popes letters in answer to Henry, are related by Matthew Paris, whereby that Pope giveth him leave to make that conquest, upon condition that he should impose a Tax of a penny a year upon every house of Ireland, to the profit of the Papal See; and that he should hold that Kingdom by the Popes grant, as a fee of the Roman Church. For (saith he) there is no doubt but that the Islands upon which Christ the Son of righteousness is risen, and that have received the instructions of the Christian faith, belong to Saint Peters right, and to the holy Roman Church. And upon that he exhorteth Henry to instruct that Nation in good manners, and in obedience to the Church.
In the same year at Argentueil near Paris, was found our Savior's coat without seams, made for him by his mother in his infancy, and grown with him. There was found some writing upon it, which made that to be known which had not been perceived in 1154. years.
Then also was burnt at Rome, one Arnould, who preached with great applause that the Pope had nothing to do to meddle with temporal things. And he was burnt by the command of Pope Adrian, who soon after was suffocated by a fly which he swallowed with his drink. A wonder, that he that was God on earth, and whom Kings worshipped, could be suffocated by a fly. Alexander the III. succeeded him, who Sainted King Edward the Confessor, dead above a hundred years before.
In the year 1162. King Henry the II. of England preferred his Chancellor Thomas Becket to the Archbishopric of Canterbury; a prudent and industrious man, and learned, as the time was, but sufficiently stored with ambition. He received that preferment from the King, without any investiture or consent from the Pope. Yet the Pope not long after sent him the Archbishops Pall. This displeased the King, who soon after assembled a Council at Clarence, where all appeals to Rome were forbidden, and all the Prelates declared that they held their Offices and Benefices from the King, and from none else; to which orders the said Archbishop Thomas was also consenting.
But a while after this Prelate changed his opinion, and protested that he was sorry to have consented to the Kings Ordinances, and to the Conclusions of the Council, and to show his repentance, he cut off himself from the Communion. Then he stole away into Flanders, and from thence to Rome to Pope Alexander the III. Whereupon the King renewed the same Laws, and decreed that every person, whether of the Clergy or Laity, that should appeal to the Pope, should be committed to prison, and proceeded against: The goods of Thomas he caused to be seized, and banished both him and his kindred. Clergy-men were forbidden to go beyond the Seas without leave, and surety for their return. A strict order was made that no Mandate from the Pope, should be received into the Kingdom of England: And that Peters pence, which the Pope raised by the Poll in England every year, should be seized into the hands of his Majesty's Officers.
But Thomas being come into France, excommunicated with burning Candles and ring of Bells, all that under pretence of maintaining the Kings right, did hinder the profits of his Holiness; then he retired to Saint Colomb of Sens, where King Lewis did liberally entertain him. But King Henry angry that Pope Alexander maintained Thomas, whom he called his rebellious subject, forbad all his subjects to yield any subjection to the Pope.
In the year 1170. King Henry caused his eldest Son Henry to be crowned King of England by the hands of the Archbishop of York. Which Thomas, though banished, took very heavily, and excommunicated the said Archbishop and all his adherents in that action, for he pretended that the right of crowning Kings belonged to him.
King Henry after the Crowning of his Son, passed into Normandy, where King Lewis by his intervention so prevailed, that King Henry and Thomas met and spake together. And when it was required that Thomas should kiss King Henry in sign of reconciliation, Thomas coming near the King, said to him, I kiss you for the honor of God, or for God's sake. At which the King offended, would not receive the kiss, as if Thomas had given him to understand, that he kissed him not for his own sake. So nothing was done for that time. But soon after, King Henry persuaded by some Prelates, met again with Thomas at Fronceuaux, and did that which no man would have believed. For twice he held the bridle of Thomas his horse. For that Prelate was not contented to have received that honor once, but he alighted again, that the King should do him 〈1 page duplicate〉 〈1 page duplicate〉 that submission once more, as also he did. Thus that Priest practiced Apostolic humility.
After this triumph, Thomas returned into England full of glory. Where instead of bringing and keeping peace, he was the bearer and proclaimer of an excommunication and sentence of deposition against the Archbishop of York and his Adherents, who had taken upon them to Crown the young King in his absence. But the King hindered the execution of that sentence. Such was then the power of the Keys, such was the abominable pride of the Popes slaves.
The next year after, the same Thomas excommunicated solemnly the Lord Sackvill, appointed by the King Vicar of the Church at Canterbury; because he did derogate from the rights of the Church to please the King. He excommunicated also one Robert Brook for curtailing a horse that carried victuals to the Archbishops house. For which reason the King being then in Normandy, sent over four of his servants to the Archbishop, to command him to absolve those whom he had unjustly excommunicated, and take off his suspensions from others. Which command when the Archbishop despised to obey, the King began to grieve very sore before his servants, and to lament his condition. This moved the same four men whom the King had sent before, to return into England to the same Archbishop, whom they found in the Church of Canterbury at three a clock in the after-noon, and calling him Traitor to the King, they slew him, and dashed his brains upon the floor. His last words when he died were, I commend myself and God's cause unto God, and to the blessed Mary, and to the Saints, Patrons of this Church, and to Saint Denis.
Here the lightness of the people's minds appeared. For the same men that detested the pride of that Thomas, began to worship him after his death, compassion moving them to devotion. King Henry himself shown a deep sorrow for it, and though he protested himself innocent of that fact, yet he sent Ambassadors to the Pope to make satisfaction about it, and to undergo such a penance as the Pope would impose. But the Pope would not so much as receive his Ambassadors to kiss his feet, and would not see them: And in great wrath spake of excommunicating the whole Kingdom of England, and putting an Interdict upon it, which (in his account) was sending all the English into hell. As long as that King made Edicts, whereby he forbad his subjects to yield any obedience to the Pope, or to receive any Bulls or Mandates from Rome, the Pope did not trouble him, and used no threatening. But as soon as he began to humble himself, the Pope trod under his feet, the Majesty of such a great King. And he made the King to buy his absolution at a dear rate. He enjoined him to suffer appeals from England to Rome. To quit his rights and claim against the liberties of the Church, that is, to the Investitures. To keep two hundred men of arms in pay for the Holy War: Of which pay, the Popes Assigns were to be the Receivers. And that in England they should celebrate the Feast of the glorious Martyr Saint Thomas of Canterbury. The words of the Bull are these. We strictly charge you, that you solemnly celebrate every year the birth-day of the glorious Martyr Thomas sometimes Archbishop of Canterbury, that is, the day of his Passion; and that by devout Prayers to him, you endeavor to merit the remission of your sins.
To make the satisfaction complete, King Henry passeth from Normandy into England, stayeth at Canterbury, strips himself naked, and is whipt by a great company of Monks, of whom some gave him five lashes, some three. Of which satisfactions imposed on Henry by the Pope, Machiavel speaks thus in the first Book of the History of Florence. These things were accepted by Henry, and so great a King submitted himself to that judgment, to which a private man in our days, would be ashamed to submit himself. Then he exclaimeth, So much things that have some show are more feared afar off, then near hand! Which he saith, because at the same time the Citizens of Rome expelled the Pope out of the City with disgrace, scorning his excommunication.
Then began the relics of Saint Thomas to do miracles: Insomuch that King Lewis, who had entertained Thomas at Sens, passed over into England to worship him, and made his devotions to his relics. That with the Canonization of that Saint, and the commandment made unto the world to pray to him, put this Thomas in very great credit. Yet it is hard to say for what Article of the Christian faith this Martyr suffered, seeing that his banishments were only for investitures, and collations of Benifices, and pecuniary matters. Thus by God's permission the mystery of iniquity was growing. King Lewis at his return fearing the storm, though his passage was from Dover to Calais, and saying that to cross the Seas was but a thing more then human, prayed to St. Thomas the Martyr, that from that time none should suffer shipwreck in that passage.
At that time Pope Alexander the III. held a Council at St. John of Lateran of Rome where they consulted about the extirpation of the Albigeois. And he gave order that the Arch-bishops visiting Churches, should content themselves to ride with an attendance of fifty horses.
In the year 1189. King Henry the second of England died. Hs son Richard surnamed Coeur de Lyon succeeded him. In the sixth year of his reign Walter Arch-bishop of Rouen, displeased because the King was fortifying the Castle of Andeli, put whole Normandy in interdict, made divine service to cease over all the country, shut up Church-yards, and forbad all ringing of bells; and for a quarrel between the King and himself, excommunicated the whole people, so that no Norman entered into Paradise unless he would take part against the King. Then he ran away to Rome, where he was kindly received. At the same time William Bishop of Eli the Popes Legat was making a progress through England with a train of fifteen hundred horse. That interdict having lasted two years, the afflicted people were in great confusion, because they saw themselves deprived of the divine service, and cast out of the communion of the Church for a quarrel in which they had no hand, the burying places shut up, the dead bodies cast out in the streets, sending forth such a stink that the whole country was infected with it.
In the end King Richard was necessitated to send Ambassadors to Rome to plead his cause against the Arch-bishop. The agreement was made with these conditions. That the King might fortify the castle of Andeli, because it was a frontier near the French. But that to appease the Arch-bishop, and make him take off the interdict from the country, the King should give to the Arch-bishop all the mills of Rouen, to enjoy them as his own, both he and his successors; Also all the Kings demaines at Diepe, and at Louviers, and the forest of Haliermont, with all the appurtenances of the same. That being done, they began again to sing Mass in Normandy, and by the Popes order Paradise was opened again unto the Normans. Then also the order of the Dominicans first appeared, which was approved and confirmed by Innocent the III. With that order, and that of the Franciscans, England was presently filled.
The fear of the interdict in those days kept Princes and Nations in such fear, that there was nothing that the Pope could not obtain of the Sovereigns, as soon as he threatened their land with an interdict.
In the year 1199. King Philip August of France imprisoned Peter de Douay elected Bishop of Cambray. And at the same time King John of England kept the Bishop of Beauuais prisoner, whom he had taken in battle armed cap à pe. But both these Kings were constrained to release their prisoners by the threatening of Innocent the III. to put France and England in interdict. Which if he had done, from the Mediterranean sea to the border of Scotland divine service had ceased, Churches & Church yards, had been shut up all, the people had been excommunicated. It was that same year that breasts of flesh grew upon an image of the Virgin Mary in Damascus, as (d) Matthew Paris relateth. In the same time one Thurical an Englishman was in a rapture carried in the night to Purgatory, of which St. Nicolas is Govenor; Where also he saw the mouth of Hell, whence a stinking smoke issued out, which, as it was revealed to him, came out of tithes detained or ill paid, because there those men were horribly punished who had ill paid the tithes due to the Church. There also he saw the souls for which no Masses were sung, put to a longer and sorer torment, and those poor souls were barefoot, and had their bellies flayed and raw. He saw also the souls that came out of that fire besprinkled by St. Michael with holy water. This is very exactly related by Matthew Paris a Monk of St. Albons, superstitious according to the age that he lived in. Then also came the Minorite Friars into England, their Order being but lately instituted.
This King John was unfortunate in war, and ill beloved of his own subjects. King Philip August of France, took from him Normandy, Anjou, Tourain, Poitou, and part of Guienne. After these losses, being retired into England, he began to oppress the English, and tyrannically to rob the substance of the Nobles and the Clergy. Whereby he gave fair play to Pope Innocent III. a man as crafty and stirring as ever was any, for he brought that King upon his knees, and got his ends of him, at the first occasion of quarrel, which was this.
The Pope having chosen Cardinal Stephen Langton Arch-bishop of Canterbury without the Kings consent, the King angry at it, sent some soldiers to Canterbury who used the Monks of Canterbury as traitors and expelled them out of England. He sent also reproachful letters to the Pope, upbraiding him that the Popes got more money out of England then out of any Kingdom, & yet delighted to bring it into trouble, and to encroach upon the liberties of the Crown; threatening, that if the Pope continued in these courses, he would shut up all the passages out of his Kingdom, that no money should pass out of England to Rome; saying, that he had Prelates of sufficient capacity, and needed not to ask justice of those that were far from him.
Had a victorious King, well beloved of his subjects, spoken thus, the Pope would have given him fair words, and spoken like a father, that beareth with a fatherly meekness the infirmities of his dearest son. So had his predecessors born with all threatenings and ill words of William Rufus, Henry the I. and Henry the II. before Thomas Beckets death. But with this John, a weak and ill advised Prince, he behaved himself otherwise. For after Letters of admonition, he gave order to some of his most confiding Prelates in England, that if the King should continue that language, they should put an interdict upon all England. Which was speedily executed. And England remained under the interdict six years, and three months and a half. Whereby not only the King and his Court but also all the people of England, who had nothing to do with that quarrel, were excommunicated. In that long time how many thousands of men died in the great Kingdom of England? who by the rules of the Roman Church, and by the Popes judgment, are eternally damned; and that not for heresy, nor for any crime of the People, but for a quarrel between the King and the Pope, about some investitures of Churches and collations of Benefices, and money-matters. Then (saith Matthew Paris, who was an eye witness of all that disorder) all the Sacraments of the Church ceased in England, saving only the Confession and the Communion of the Host in the last necessity, and the Baptism of little children. And the dead bodies were carried out of the towns, and as if they had been the bodies of dogs, they were buried by the high ways, and in ditches; without prayers and without service of Priests. By the same interdict (according to the custom of the interdict) Masses, Matins, Vespers, all public service and ringing of bells was forbidden, and the Kingdom was exposed to rapin and prey, and given to any that could conquer it. Only the King was not yet excommunicated by name, but that was done the next year after. Next, the same Innocent deposed John from the Kingdom of England, and absolved the English from the Oath of their allegiance, and commanded Phillip August, King of France, that for the remission of his sins, he should invade the Kingdom of England with force of arms, giving to those that should follow the King in that conquest, the remission of all their sins, and the same graces and pardons, as to them that visit the Holy Sepulcher. Whereupon the said King Philip, partly to obtain the remission of his sins, partly to make himself master of England, raised a mighty Army whilst Innocent was laboring to make the English to rise against their King.
This moved King John to humble himself under the Pope, and to receive such conditions as were best pleasing to his holiness. The conditions were, that the King should yield unto the Pope the whole right of Patronage of all the Benefices of his Kingdom. That to obtain absolution of his sins, he should pay to the Clergy of Canterbury, and to other Prelates, the sum of eight thousand pounds sterling. That he should satisfy for the damages done to the Church, according to the judgment of the Popes Legat or Vicelegat. That the said John should resign his Crown into the Popes hands, with his Kingdoms of England and Ireland: for which letters were formed, and given to Pandulfus the Popes Legat. The words were these. I John by the grace of God King, &c. freely grant unto God and to the holy Apostles Peter and Paul, and to the holy Roman Church our mother, and to the Lord Pope Innocent, and to his Catholic successors, the whole Kingdom of England and the whole Kingdom of Ireland, with all the rights and all the appurtenances of the same, for the remission of our sins, and of all our generation, both for the living and the dead; that from this time forward we may receive and hold them of him, and of the Roman Church, as second after him, &c. We have sworn, and swear unto the said Lord Pope Innocent, and to his Catholic successors, and to the Roman Church, a liege homage in the presence of Pandulfus. If we can be in the presence of the Lord Pope we will do the same, and to this we oblige our successors and heirs forever, &c. And for the sign of this our perpetual obligation and concession, we will and ordain, that out of our proper and especial revenues from the said Kingdoms, for all our service and custom which we ought to render, the Roman Church receive a thousand marks Sterling yearly, without diminution of St. Peters pence; That is, five hundred marks at the feast of St. Michael, and five hundred at Easter, &c. And if we or any of our successors presume to attempt against these things, let him forfeit his right to the Kingdom, &c.
Although the King did this most unwillingly, and with a heart full of rage and anguish, yet he sware (and it is inserted in the Letters) that he did this with a good will, of his own motion, and by the inspiration of the Holy Ghost. And at the same instant he did homage to the Pope, as a vassel to his Liege Lord in the person of Pandulfus the Legat, and put at the feet of that Legat a sum of money which the said Legat trod upon with his foot in sign of subjection. All this was done juxta quod Romae fuerat sententiatum, as it had been ordained at Rome, as Matthew Paris saith, that one may not think that King John did this with his own motion, and unconstrained, although they made him swear that he had done it of his good will, and by the inspiration of the Holy Ghost.
All that being done, yet the Legat went away without taking off the Interdict, and without absolving the King from his excommunication, which he might have removed with speaking one word. But he returned beyond the Sea, carrying with him a mass of treasure squeezed out of the purses of the poor English. And being come to the coast of Normandy, he found King Philip August with a great Army, and a fleet of a thousand ships, staying only for the wind to pass into England to conquer it. To whom the Legate declared from the Pope, that he should not bring his Army over, nor undertake anything against England, because it belonged to the Pope, the King of England being now become the Popes Vassal, and England the patrimony of Saint Peter. At which Philip expressed a great indignation, seeing himself thus affronted by the Pope, who had made him spend a vast sum of money, to raise a great Army to conquer England, promising him the remission of all his sins, and now disappointed him, and after he had given him England, forbad him to enter into it. Wherefore notwithstanding the Legates prohibitions, the King would have continued his design, had not the Earl of Flanders forsaken him, returning with his Troops into his Country, because he would not offend the Pope. Whence followed a bloody war between France and Flanders.
But King John full of confusion and anguish, cast himself down on his knees before the Archbishop and other English Prelates, begging with tears to be absolved from the excommunication; which in the end, out of their fatherly compassion, they granted. Yet was not the Interdict taken off.
At the same time Innocent the III. published the Croisada against those that were reproachfully called Albigeois and Vaudois, because they did not acknowledge the Pope, called upon none but God alone, had no images, did not go to Mass, denied Purgatory, and read the Scripture. The Pope gave the same graces to them that should spill the blood of these poor Christians, as to them that crossed themselves to go to the holy Sepulcher and fight against the Saracens. The chief promoter of that war was Dominick, the Author of the Order of Dominicans, who put above two hundred thousand of them to death.
In the mean while, King John was storming and eating his own heart with sorrow, seeing his Crown thus miserably enslaved. And his Barons forsook him, being angry that he had subjected his Crown to a foreign power. He then finding no help from any Christian, was brought to such a despair, that he sent Ambassadors to a Mohammedan Prince, Amiral Murmelin or Miramolin King of Barbary and Granata, offering him the Kingdom of England, and promising to be his Vassall, if he would deliver him from his subjection to the Pope. But that barbarous King would not accept of the gift, and despised King John, who now for his last refuge had recourse to the Pope. King John (saith Matthew Paris) had learned by many experiences that the Pope was above all men of the world ambitious, and proud, and insatiably thirsty of money, flexible and prone to any wickedness for recompenses either given or promised. He sent to him then a great sum of money, beseeching him to excommunicate the Archbishop and the Barons of his Kingdom. At his request, Innocent sent into England a Legate called Nicolas Bishop of Thusculo; into whose hands John resigned his Crown, and did homage to him, as representing the Popes person, whom he acknowledged his temporal Lord, and Sovereign of the Kingdom. This was done before the great Altar of Paul's Church at London. And the Deed whereby that resignation of the Kingdom was made unto the Pope, was renewed and sealed with Gold, whereas the former was sealed with lead only. And the said Legate assumed then a full power to dispose of the Ecclesiastical Offices of England, without the consent either of the Archbishop, or the Bishops of the places. Whereby (saith Matthew Paris) he got the indignation and curse of many, instead of the blessing. And Pandulfus sent to Rome, to exalt King Johns goodness and humility to the Pope, and to aggravate the pride and insolency of the Archbishop, Bishops, and Barons of England that opposed him.
Finally, in the year 1214. the Interdict was taken off by the Legate, the Mass restored, the Churches and Church-yards opened, and the people reconciled by the Popes concession, upon condition that the King should give to the Archbishop and Bishops, that had the charge of taking off the Interdict, forty thousand marks.
But the Barons of England, sore grieved to see the Crown of England so debased, asked of the King the enjoying of some liberties and privileges which he had sworn unto them. These demands having caused a great dissention between the King and the Barons, the King referred the whole unto the Pope, as unto his Liege, of whom he held the Crown. The Pope having heard the Kings complaints by his Ambassadors, said with an angry countenance, Will the Barons of England put down from the Royal seat a crossed King, who hath put himself under the protection of the Apostolic See? Will they transfer the demain of the Roman Church to another? By Saint Peter I cannot leave that injury unpunished. Wherefore by express Bulls, he took away all the privileges of the English Nobility, and dispensed King John from keeping his promise unto them, and threatened the said Barons with an Anathema in case of disobedience: That dealing he grounded upon this reason, That to the Pope in the person of the Prophet God said, I have set thee over Nations and over Kingdoms, to root out, and to pull down, and to destroy, and to throw down, to build, and to plant. And by other Letters he commanded the Barons like a King, not to exact of King John the fulfilling of that he had sworn unto them.
But the Barons did not care for the Popes Mandate, wherefore they were all excommunicated by the Pope, and their Lands and Lordships put in Interdict. The Prelates of England were commanded to publish that sentence over all England with burning Candles, and ringing of Bells. At the same time, the Pope suspended Simon Langton Archbishop of York from his place, at the request of King John: And his brother Stephen Langton likewise. A worthy recompense for their helping of the Pope to make the King the Popes subject. The cause of their suspension was, that they had refused to publish the excommunication of the Barons of the Kingdom, but it was published by others appointed for that by Pandulfus, who was joined in Commission with the Legate.
The next year, which was the year 1215. Pope Innocent the III. did gather a Council of the whole Papal Empire at Rome in the Church of Lateran in which there was neither deliberating, nor consulting with the Assembly, but only reading of threescore and nine Chapters of Ordinances made by this Pope Innocent. By the third Chapter, power is given to the Pope to take away the lands of Princes and Lord's, and to give them to others. There also it was spoken of the voyage and conquest of the Holy Land, and a degree of glory in Paradise above others, was promised unto them that should perform that journey in their own person. To them that would not go, but only contribute to the journey, no more was given, but the remission of all their sins, and by consequent eternal life. These last having a smaller share, were to content themselves with the Kingdom of heaven. But as for those that would neither go, nor contribute, Innocent declared unto them, That they must answer him for it before God in the day of judgment.
Then also was the persecution doubled against the Vaudois and Albigeois. And the Clergy of York, named Walter de Gray Archbishop of York, who obtained his Investiture at Rome: Whence he parted, having first obliged himself to pay unto the Pope ten thousand pounds sterling, which in those days was enough for a Kings ransom. That was the end for which the Pope had been so long debating about the right of Investitures. That was the fruit of the Martyrdom of Thomas Becket. By the same way the Pope extorted from the Prelates of England an incredible sum of money. The King obtained from the Pope, that the Barons of his Kingdom, who had been excommunicated only by the great, and in general, should be excommunicated by name, by a second excommunication. But the Barons and the Citizens of London laughed at that excommunication, saying, That it belonged not to the Pope to rule secular affairs, seeing that the Lord had left no more to Peter and his successors, but the disposition of Ecclesiastical things. Why doth the mad covetousness of the Romans extend to us? What have Apostolic Bishops to do with our Knighthood? These are the successors of Constantine, not of Peter, &c. O shame! effeminate ribalds, that know not what belongs to arms or honor, will domineer over all the world by their excommunications.
But the Barons seeing the King too strong for them, sent to Lewis son to Philip August King of France, to beseech him to pass with an army into England, promising to put the Crown of England upon his head. And for assurance, they sent to King Philip four and twenty of the noblest of the land for hostages.
While that Lewis made himself ready to pass into England, a Legate called Walo, came from the Pope to King Philip, to beseech him from the Pope not to suffer his son to come into England, because John was a Vassal of the Roman Church, and England was the Popes demain. That crafty Pope spake to King Philip with respect, because he saw him beloved of his subjects, and because he knew his power and his courage. And although Philip, notwithstanding the Popes desire, sent his son over with an Army to take England from the Pope, and expel the Popes Vassal from his possession, yet the Pope shot no excommunication against him. Yea, when the Legate called England the patrimony of Saint Peter, Philip answered to the Legate in high scorn, That the Kingdom of England had never been, nor was, nor ever should be the patrimony of Saint Peter. And that if the Pope would arrogantly defend that error, being drawn to it by the greedy desire of a new domination, he should give a most pernicious example unto all Kingdoms. To which all the French Lord's there present added, That they would stand till death for the defense of that Article.
Yet when Lewis was come into England, and had taken from John the most part of his Kingdom, the Legate coming into England, excommunicated Lewis with Candles burning, and Bells ringing, and all his adherents. The death of King John having appeased the wrath of the Barons, and cooled their affections to Lewis, made Lewis to return into France.
John being dead, his son Henry the III. succeeded, and almost at the same time Frederick attained to the Empire, who obliged himself by Oath unto the Pope to pass into Syria to conquer the Holy Land. Two years after his promise, he embarqued himself at Brindissi in Calabria to go into Syria, but being constrained to return to Land, by reason of the indisposition of his body, Gregory the IX. excommunicated him, accusing him of perjury. Yet soon after he embarked himself again, and happily arrived into Syria, where he achieved many great exploits against the Saracens, and conquered Jerusalem. But the Pope did not for all that take off the excommunication. And in the very day of the triumph, when thanks were given to God for that glorious conquest, and the amplification of Christian Religion, the Clergy by the Popes order, would not admit him to the Communion, but turned their backs to him as to an execrable man. But the Pope made it soon known for what reason he had been so urgent to send him away. For, as soon as the Pope saw him engaged in a difficult war, far from home, he invaded the Lands of Frederick in Puglia, and went about to take Lombardy from him: Neither did he care to free him from the excommunication, although he had accomplished his vow. Yea the Knights Templars, the Popes creatures that were sent by him into the Levant, knowing that the Emperor would go to Jordan to wash himself, advertised the Soldan of the Saracens of it, that he might take Frederick. But the Soldan abhorring that perfidiousness, sent the Letters of the Templars to Frederick, to warn him to look to himself. The Pope himself hindered the auxiliary forces of the Croisada that were going to help Frederick, and would not suffer them to advance. This forced Frederick to abandon the holy Land, and to return into Italy to reconquer his own Country, which the Pope had taken from him. The Pope frighted, took off the excommunication presently, yet upon condition that the Emperor should pay him two hundred thousand ounces of Gold.
Yet he continued to set on the Princes and Commons of Germany to rebel against Frederick: And so great was his hatred against Frederick, that Cuspinian and Crontzius write, that he sent Letters to the Sultan of the Saracens, to persuade that Mohammedan to make war against him. But God gave victory to Frederick everywhere, for he defeated in many combats, all the enemies which the Pope raised against him. So great was his animosity against that Emperor, that when forces of the Croisada came out of France, or England, or other parts, to sail into Syria, to defend Jerusalem and the Holy Sepulcher against the Saracens, he stopped them, and gave them the same Graces and Indulgences, as if they had performed the journey into the Holy Land, upon condition that they should turn their arms against Frederick, whose power lay heavy upon him, because he stiffly maintained the rights of the Empire. The Pope came so far, as to give the Empire to Robert Brother of Lewis the IX. King of France, upon condition that he should conquer it. But Robert sent back to the Pope his present, both because he sent him no money to furnish him for that conquest, and because he found it very strange, that the Pope would give that which was none of his: Also because he shown himself an enemy to a great and virtuous Prince, who had done and suffered so much, bravely fighting for the cause of the Christians against the Infidels. Then he added, that the Popes are lavish of the blood of others, and that their end is to tread all the Princes of the world under their feet, and to put on the horns of pride.
In the mean while, persecution grew sore against those whom they called Vaudois and Albigeois, against whom the Pope caused the Croisada to be preached, and an infinite number of them to be massacred. Then also Saint Francis and Saint Dominick were making miracles, and preaching obedience to the Papal See. And as Pope Innocent the III. at Rome, was carrying in procession the face of Christ Printed in a linen cloth, that face turned itself with the beard upwards, as Matthew Paris relateth. Which moved Innocent to compose a Prayer to the same image, and to give ten days of Indulgence to all that would adore the image, saying that Prayer. These are the words of it, Hail thou holy face of the Redeemer; In which shineth the appearance of divine beauty; Printed upon a cloth of snowy whiteness, and given to Veronica as a token of love; Purge us from all spot of vices, and join us to the company of Saints. Hail thou face of the Lord, blessed image; Lead us to that which is thine, O happy figure! to see the pure face of Christ. The whole prayer speaks to the image, as if it heard the prayer.
But in England the Popes tyranny grew sorer every day. For Henry the III. being come to the Crown, gave the homage of his Kingdom to the Pope, and renewed the Oath of fidelity and subjection, and the promise of paying a thousand marks yearly to the Pope.
Innocent the III. being dead, in the year 1219. Honorius the III. succeeded him, and at his entry to the Papacy made an English Saint called Hugh, with a command to pray to him, and to celebrate his Feast.
In the year 1223. King Henry being yet very young, the Pope, as his Sovereign in temporal things, declared him Major, and capable to conduct his own businesses.
In the year 1225. the Pope sent Otto his Nuntio into England, who exacted of every Conventual Church two marks of silver. The next year after, a Council was held at Westminster, where the said Nuntio read in full Assembly the Popes Letters, in which the Pope said, That a scandal was cast upon the Roman Church: And that the ancient reproach and disgrace of the Court of Rome, was the covetousness of riches, which is the root of all evils. Especially because none could get any business done in the Roman Court, but with many presents, and with greasing the Officers with money. But because the poverty of the Romans was the cause of that evil, it was the duty of the English, as natural sons, to relieve the poverty of their mother, because without their liberality, the Roman Court could not preserve her dignity. That the way to remedy that reproach, was, that the Pope should have in every Cathedral Church, and in every Abbey and Monastery of England, two Prebends, of which he should enjoy the fruits. And in the same year, the same Pope called a Council at Bourges, where he made the same motion by his Legat. But he found contradiction from the Clergy of France, and could not compass it.
After Honorius, Gregory the IX. was Pope. It was he that compiled the Decretals, and the same whom the Romans expelled out of Rome, for the Citizens of Rome never cared much for the Popes excommunications.
This Pope needing money for his War against the Emperor Frederick, sent a Legate into England named Stephen, who exacted of the people of England the tenth part of all their moveable goods, that is, of all their flocks, rents, fruits, wares, offerings and gifts to the Church: And the said Legate had power to excommunicate all that should refuse to pay, and to put the Churches in Interdict. The Prelates he enjoined upon pain of excommunication, to make that collection speedily and without delay. All that should cross such an holy work, he declared excommunicated, ipso facto. He would be paid in new coin, and of good weight. He took the tythe, even of the corn in the first blade, that is, of the crop of the year after. In these exactions he was so urgent and so griping, that the Parishes were forced to engage the Chalices and Church plate, to satisfy his covetousness. And he had certain usurers with him, who lent money upon double use, to those that had no ready money. This caused a great clamor and lamentation over all the Country, but without effect. That money was employed by the Pope, to invade many Towns belonging to the Emperor in Italy. And the Emperor could not defend them, because he was engaged against the Saracens in the Levant, where he took Jerusalem, and put the affairs of the Christians in a flourishing state. And he had utterly destroyed the Saracens, if the injuries which he received from the Pope had not recalled him.
Then the Benefices of England were possessed by Italians and other creatures of the Pope, to the great grief of the English. To the Bishop of Rochester it was revealed in vision, that King Richard, and Stephen Archbishop of Canterbury, with a Chaplain of his, were come out of Purgatory all in one day.
Scarce was the collection ended, made by Stephen the Legate, when the Pope made peace with the Emperor, but the money was not restored. And another Nuntio came from Pope Gregory, who (as Matth. Paris saith) argumentosas extorsiones excogitans, inventing extorsions grounded upon fair reasons, sent Nuntio's with power of Legates, who by Sermons, Exhortations, and Excommunications, brought an infinite number of English men to mendicity, and turned them out of their houses. This was done under a pretence of contributing to the expense of the Holy War, of which himself hindered the success, and yet he promised to them that should contribute money for it, the remission of all their sins, and to them that should go in person, an augmentation of glory.
By the same Bulls, every man that was indebted, was exempted, and could not be arrested or sued by his Creditors, as long as he had a Cross upon his shoulders, which was the mark of those that were associated into the Croisada: And the reason given for that exemption, was, that such a man was become the Popes man, and had put himself in the protection of the Church. By the same Bulls also, power was given to the Nuntio's or Legates, to dispense with the vow for money. So that he that had crossed himself for the voyage to the Holy Land, might redeem himself from the vow, paying to the Legate, that which he should have spent in the journey, and so stay at home, and enjoy the same spiritual graces, as if he had performed the whole voyage. The Bull ended with this exhortation, Come then, and let the children of divine Adoption prepare themselves to yield obedience unto Christ, changing their quarrels into bonds of love, believing that being truly confessed and contrite, by an happy traffick, and by their labors, which do but pass, they shall purchase eternal rest. Given at Spoleto the third of September, the eight year of our Pontificat.
The Exactors and Collectors of that money, were the Franciscans and Dominicans, who would today put the Cross upon a man's shoulder, and oblige him with an Oath to the voyage, and tomorrow release him from his Oath for money.
Reason and right did require, that these great sums of money should have been employed to defray the Princes that raised Armies for the deliverance of the Holy Land. Among whom, he that most freely exposed his life, and that of his subjects, with an incredible expense, was Lewis the IX. of France, who reigned then; A Prince worthy to have been born in a better age, being a rare example of meekness and justice, and one that partly discerned the errors, and sighed under the Popes tyranny. That great Prince soon after undertook that voyage, but to his great ruin, confusion of the Christians, and destruction of his Kingdom. Yet the Pope never gave him any part of the money raised for that expedition, nor to the Emperor, nor to any Prince, that paid Armies, and fought for that quarrel. All was poured into the Popes coffers, as into a gulf, and by him employed to make war against Frederick, for he broke presently the Covenant sworn to him. So in effect, all the money contributed by devout souls, for the conquest of the Holy Land, was employed to hinder it, and to find other work for Frederick, who alone was more able to promote that conquest, then all the rest together.
While the Pope exercised that horrible tyranny over England, the Senate and Citizens of Rome were mastering the Pope, and were so far from giving him money, that they would have money from the Pope, pretending an old right for it. The difference was about some lands which the Roman Senate claimed, as belonging to the Roman County, but the Pope said that they belonged to his Bishopric; alleging for himself Christ's words, who had promised, that the gates of hell should not prevail against the Church; Whence he inferred, that in that quarrel, the Senate and the Roman people, might not hope to prevail against him. For all his inferences, they turned him out, and burnt his houses, and called the Emperor Frederick. Who being one of the wisest and meekest Princes that ever were in the world, instead of helping them, corrected their insolence, and would resent none of the injuries which Gregory had done him. At the same time that good Emperor demanded the sister of Henry the III. of England for his wife, and had her.
At that time also certain usurers set up in England, called Caursins, who by usuries and strange arts devised in Italy, ate up the poor people and the Clergy. The King himself was most deeply in their debt. The Bishop of London would have represt them, but because they were maintained by the Pope, he could not effect it. The Franciscans and Dominicans were preaching up the Popes power, and drawing all the confessions to themselves, and every day obtained privileges to the prejudice of the Parochial Priests, who became almost useless. The State of England was deplorable, for hungry Italians of the baser sort, with Bulls and Warrants from the Pope, came daily to fleece the people, and to raise such sums of money as they would demand upon the Clergy. If any denied what they demanded, he was presently excommunicated. And they that held the great Benefices, were strangers that were but the Popes Farmers. This made Matthew Paris, that lived then and beheld these things, to lament that the daughter of Zion was become like a shameless harlot that could not blush, by the just judgment (saith he) of him that made an Hypocrite to reign, and a Tyrant to domineer.
The above-mentioned Legate Otho came again into England, King Henry went to meet him, even to the Sea-side, and as the Popes Vassal, cast himself down before the Legate, touching the Legates knees with his head.
In the year 1238. the Archbishop of Antioch would not acknowledge the Pope his superior, and preferring himself before him, excommunicated the Pope, and the Papal Court, and the Roman Church, being set on to do that by German Archbishop of Constantinople, who called himself Universal Bishop. The same year the persecution was very sore against the true Christians, which were opprobriously called Albigeois, Vandois, Paterius, Buggerars, in the same manner as they call us now Huguenots and Calvinists. Great number of them were burnt in Flanders, at the instigation of a Dominican called Robert Buggerar.
The oppression and extorsions of Rome growing every day in England, the Bishops met at London, and the Legate with him, who propounded new devices to get money, and a new way of exaction. The Bishops answered him, that the Roman Court had quite exhausted England, and that it was impossible for them to furnish anymore. So the Assembly was broken without concluding anything.
The Legate putting off his plot till another time, took his way towards Scotland, to rake all the money out of it, as he had done in England. The King of Scotland hearing of it, came to meet him upon the borders, and forbad him to come further into his Kingdom, saying that he was the first Legate that ever entered into Scotland, and that Scotland had no need of any, since without that Christian Religion flourished, and the Church prospered in the Kingdom. The Legate then went back, and returning through England, did so order the businesses of the Church, that he got no small sum of money.
Then was brought into England a Mandate of the Pope, to publish in all the Churches, with Bells ringing and Candles burning, the excommunication of the Emperor Frederick. Which was executed, though with the Kings great grief, because the Emperor had married his sister. And the people of Milan rebelled against the Emperor, and sacked the neighbouring Cities belonging to him with cruelty almost unparalleled, having for their head a Legate whom the Pope had sent to them. Upon which Matthew Paris expresseth, what the sense of the world was at that time. Fear and horror filled the hearts of men, because the Papal party cared neither for Prayers, nor for Masses, nor for Processions, &c. But put all their hope in treasures of money, and in rapine, and with shameless impudence ran to the sword and revenge.
The best Benefices of England being possessed by Italians, and Romans especially, base in birth and conditions, and promoted to those places by the Popes Agents, that were sent thither with a full power to do all things at their pleasure, and to take from the English Prelates the power of conferring livings, the said Prelates writ to Pope Gregory, Letters full of lamentations; being justly punished. For having helped the Popes to bring down the power of their Kings, under a pretence of maintaining the liberties of the Church, they had put the Popes fetters about their own legs, and drawn a hard bondage upon themselves. While Kings were in power, the Pope called them Simoniacks that gave some little present to the King, when they received the Investiture. But after that the Pope had taken that power from the King, he took an hundred times more from them then ever the King did.
This Pope by his Bulls full of fervent exhortations, had published the Croisada over all France, Germany, and England, exhorting by the compassions of God, and by the zeal of Christian Religion, and by the hope of salvation, all good Christians, to go to the help of Christians oppressed in Syria, and to deliver Jerusalem, and the place of the Cross, and the holy Sepulcher, out of the hand of the Infidel Saracens, promising the remission of all sins, and an augmentation of glory in Paradise, to all that should die in that voyage. Upon these exhortations a great number of Pilgrims crossed themselves, and having appointed their randevouze at Lions, met there well armed, and furnished, and full of courage. As they were ready to march, a Legate came from the Pope, who forbad them to go further, and commanded them to return everyone to their own home. At which they grew so angry, that much ado there was to keep them from killing the Legate and his men. For (said they) to obey the Pope, and for the cause of the Crucifix, we have undertaken this voyage: We have sold or pawned our lands, we have borrowed money upon great use, and now we are sent back to our houses. This happened in the year 1242.
In the mean while, England was sore troubled with new exactions; and the Pope sent Letters to all the subjects of the Empire, to absolve them from the Oath of Fidelity and Obedience, sworn to Frederick their Lord, commanding them to be faithful in unfaithfulness, and obedient by disobedience, as Matthew Paris saith. But (saith the same Author) the wickedness of the Roman Church execrable unto all was the cause that none or few cared to obey the Papal authority. The Emperor writ to the King of England, his brother in law to expostulate with him because he suffered him to be excommunicated, and with such disgrace in his Kingdom, and that moneys should be raised in England continually by the Pope, to make war against him. The Kings answer was, that being the Popes vassal and homager, necessity did lie upon him to yield all obedience to his Holiness.
Yet upon these letters from the Emperor, King Henry desired the Legat Otho to go out of England, but the Legat would not do it, and found new ways to get money for his Master. The English Lord's and Gentlemen were selling their Lands and Manors to the Clergy to perform that voyage to the Holy Land, to which they had bound themselves by vow, upon the Popes command. But the Dominicans and Franciscans received power from the Pope to dispence those that had crossed themselves from their vow, taking so much money from them as they should have spent in their journey. And at the same time the Pope who had crammed many Italians and Romans with the best benefices of England, began to squeeze these sponges, and got from them the fifth part of their revenue, towards the charges of his war against the Emperor. Then some English seeing so much money go out of England, continually, came to the King, and told him, Most Illustrious Prince, why do you suffer England to be brought to desolation, and to become the prey of them that go by, like a vine without wall, exposed to travellers, and left to be destroyed by the wild boars? &c. To whom the King answered. I will not, I dare not contradict My Lord the Pope in anything. Whence the people was brought to a most deplorable despair. But the Legat having got the fifth part of all the revenues of strangers, did the same to the English, and the Arch-bishop led the dance, paying eight hundred marks to the Legat for the first payment; the rest was exacted from him, and from all others with all violence.
Scarce was that exaction done, when one Peter de la Ronse came from Rome. Of him Matthew Paris an eye witness speaks thus. In those days came into England a new exaction of money unheard of in all ages and execrable. For our holy Father the Pope sent a certain exactor into England called Petrus Rubeus [or Peter of the Briar] who having invented a certain kind of mouse-trap did learnedly catch an infinite sum of money from the miserable Englishmen. He would come into the Chapters of Monks and Prebends, and made them believe that such and such a Prelat had secretly promised such a sum of money, and by promises and threatenings extorted money from them, making them swear that in six months they would not tell it to anybody: Without saying to them the cause why the Pope had such a sudden need of money, but leaving them to presume that there was some great business concealed from them. Upon that the Prelates and Abbots came to the King and told him, Sir, We are beaten, and we are not suffered to cry; They cut our throats, and we cannot lament. A thing impossible is enjoined us by the Pope, and an exaction detestable unto all the world, &c. But the King turning himself to the Legat there present, told him, My Lord, these miserable seducers reveal the Popes secrets; They detract and will not obey your will. Do with them what you think good. I give you one of my best castles to put them in a sure hold. So they were forced to pay all, that the Legat was pleased to demand of them.
The same year Earl Richard the King of England's brother, as valiant and generous as his brother was base and low spirited, went out of England, carrying with him the flower of the English Nobility, and made the more hast because news was come of the miserable case of the Christians in the Levant where the Christian party was sinking apace. Being come to St. Giles in low Languedock to go to Marseille, a Legat met him, who forbad him from the Pope to go further, dispensing the said Earl from his vow. The Earl highly discontented answered, I have taken leave of my friends, I sent my money and my arms before; Now that I am ready to take ship, I am forbidden to go. He resolved then, notwithstanding the Popes prohibition, to perform his voyage, and imbarked himself detesting the double and treacherous dealing of the Roman Church, with a great bitterness of spirit.
That Peter de la Ronse having not the title of Legat got into Scotland, and did that which none ever did before him, for he carried away three thousand pounds out of Scotland to put into the coffers of his Holiness.
While the Pope was plundering England, he was raising an immense sum of money in France by a Legat sent purposely. Which sum exceeding the Popes expectation, he repented to have made truce with the Emperor Frederick, seeing that he had got so much of the sinew of War, and commanded Cardinal John Colonna to bring word to the Emperor that he would not keep the truce. Which when that Cardinal, whose family was potent in Italy, refused to do, and exchanged some injurious words with the Pope upon that subject, King Lewis the IX. hearing of that passage, prohibited that the money (which was yet in France ) should be delivered to the Popes Assigns or transported out of the Kingdom.
The same pope perceiving that whensoever he demanded money of the body of the English Clergy oppositions were formed against it, writ to his Legat that he should deal with the Clergy-men one by one, and fleece them one after another. And he sped that way.
It was about this time, namely in the year 1240. that Baldwin, keeping by force the Empire of Constantinople which the French and other pilgrims of Syria had surprised, and held it by right of conveniency, being in great want of money, writ to the King of France Lewis the IX. that the holy Crown of thorns of our Savior was found, and that if he would help him with a sum of money, he would send it to him. This meek King, and of easy belief treated with the said Emperor for a great sum of money, and bought that Crown which was put in the Holy Chapel of Paris with great solemnity. Shortly after the Venetian • having bought a piece of the true Cross for two thousand and five hundred pounds, sold it again to the same King Lewis for double the price. The King himself carried it bare-head and barefoot to our Lady of Paris. And the Pope gave to it forty days of true pardon.
In the year 1241. King Henry the III. of England made a great feast in Westminster hall upon Christmas day. In the midst of the table was the Kings chair under the Canopy of State, according to the custom. It was a thing without example that any but the King durst sit in that Royal Chair, especially upon a day of extraordinary solemnity. Yet the King acknowledging himself the Popes vassal, and no Sovereign, yielded that place to the Legat Otho, to the great heart-breaking of all that were present, and to the disgrace of the English Nation.
Shortly after, the Legat returned to Rome, Matthew Paris beareth him this testimony, that excepting the Church plates, and ornaments of the Churches, there remained not so much money in England as Otho had extorted. And that he had conferred partly by his own, partly by the Popes will, above three hundred of the best Prebends and Rectories of the Kingdom. Whereby the Kingdom was left languishing and desolate as a Vine exposed to those that pass by, and destroyed by the wild boar of the woods.
The same year, the Convent of Burg in England received an Apostolic mandate from Pope Gregory the IX. that they should give to a certain man whom the Pope would recompense a Benefice of a hundred marks a year, a great revenue in those days. And certain sharkes coming from Rome, went from Church to Church, and from Convent to Convent, and taking the several Monks apart told them, Brethren and friends, you have power in your hand to receive a great benefit from the Pope, For now he asketh of you that which you should ask of him with bended knees and joined hands in all humility. The summary of the motion was that he asked them some money as an offering of sweet savor. Upon which Matthew Paris, an eye witness of these doings, speaks thus; In this time by the permission and procurement of Pope Gregory, the insatiable greediness of the Roman Church, got such strength, confounding right and wrong, that putting off all shame, she became a common and impudent strumpet, selling and prostituting herself unto all, holding usury to be a small thing, and simony to be no inconvenience. At the same time the bones of Edmund Arch-bishop of Canterbury were working abundance of miracles. The Emperor had six mighty armies to resist the enemies which the Pope by his practices raised against him in several places
New Dominicans and Franciscans came from Rome into England in great numbers, to preach the Croisada, which they did so effectually that many crossed themselves for the voyage of the Holy Land; And the same preachers granted to them the remission of all their sins. But three days after they released them from their vow and gave them leave not to stir out of England. So they changed the corporal satisfaction into a pecuniary punishment. By which means even women and children, that they might have remission of all their sins, took the cross and the vow of the Croisada, and then redeemed their vow with money. Thus the Friars collected vast sums of money. And what became of it, Matthew Paris saith that it was not known.
This Legat Otho had left two Vice Legates with power of exacting, interdicting, and excommunicating, who daily committed a thousand extorsions. One of them named Petrus de Supino took a turn into Ireland. Out of which (though money was thin sown there) he raked in few days fifteen hundred marks. Then returning with a mandate from the Pope, he exacted the twentieth part of the goods of the whole Island, and his fellow Petrus Rubeus did the same in Scotland. Then hearing that Pope Gregory was very sick, they crossed the sea in hast, and went towards Rome loaden with wealth. But in their journey they were taken by the Emperor, who made use of their money, and committed them to close prison, and besieged a place in Campania where the Pope had put his Money and his Nephews. The Emperor having made himself master of the place, hanged the Popes Nephews as rebels to his Majesty. The Pope hearing of it, was oppressed with such grief that he died. The Emperor kept many Cardinals prisoners, among others Otho the plague of England, because they would have assembled themselves in Council by the Popes authority without his leave.
After many quarrels among the Cardinals, Galfrid Arch-bishop of Milan was chosen Pope, who did not last long, and died having been Pope but sixteen days. The Cardinals were 21. months before they could agree about the election of a successor. The Emperor angry at it, besieged them at Rome, and the King of France sent them Ambassadors to declare to them, that if they did not choose a Pope, the French would elect one for them, grounded upon their ancient privilege granted by St. Clement unto St. Denis, whom he established Apostle over the Western people. The Cardinals frighted, in the end chose one Cardinal Sinebald, who leaving his name of Baptism called himself Innocent the IV.
The orders of Dominicans ond mendicant Friars had been but 24. years in England, and already had built magnificent Convents over all the Kingdom, and governed all the houses of great persons, got great legacies, drew to themselves all the confessions, and many believed that salvation could not be had without them. They were factors, solicitors, and executors of Apostolic Mandates, and bearers of pardons; they had the Kings ear, and debased the orders of St. Benedict and St. Austin; Doing to other orders, and to Parochial Priests that which the Jesuits do now unto them. Yet between these two new Orders there was a great deal of envy, the Franciscans calling themselves Minors, and by consequent more holy; and the Dominicans calling themselves Majors and therefore preferrable.
In the year 1244. one Martin came into England with full power from his Holiness to exact money, to suspend, to interdict, and to excommunicate all that should any way oppose him. He would command this Abbot or that Prior that they would send him horses such as were fit for an especial Clark of the Lord Pope to ride on. If they alleged any excuse, he suspended them from their benefices. The Churches and Prebends that fell void, he kept in his own hands, till he was pleased to bestow them upon his Nephews and Cosins.
And whereas David Prince of Northwales was vassal to the King of England Pope Innocent the IV. deboisht him from the allegiance sworn to Henry the III. his Lord, and made him his vassal, obliging him to pay five hundred marks a year to the Apostolic See in sign of subjection. So David by the Popes instigation shook of the Kings yoke, and put his country under the Popes subjection, promising to hold his whole country from the Pope. Whence long wars followed.
The miracles of Edmund of Canterbury being daily multiplied, Commissioners were deputed by the Pope to inquire of those miracles, and to inform his Holiness about them, to know whether he ought to be canonized and listed among the Saints: but the Commissioners made a relation to the disadvantage of the said Edmund as unworthy to be Sainted. Wherefore it was concluded that he should not be canonized, and the request of the Monks of Pontigny, where the the said Edmund lay buried, was rejected as unjust.
The forementioned Martin (whom the English called Masty, because of his insatiable greediness) received an unheard of power from the Pope, and more ample then any before, of which he had several letters, and produced sometimes one, sometimes another, according to the exigence of the case, and many scroles of parchment sealed with lead, in which nothing was written, and those blanks he filled according to his own pleasure. He made his address unto the King, beseeching him in the Popes name to help him to get ten thousand marks before hand of the English Clergy. And he brought forth letters of Pope Innocent to the Clergy of England, where these words are found. Being constrained by necessity, we have recourse to you confidently, and by the counsel of our brethren, we desire and expressly admonish your generality, and by Apostolic writings we exhorting command and commanding exhort you, that you relieve the Roman Church with such quantity and sum of money as our dear son Martin, Clark of our Chamber, shall declare unto you, &c. And that you so accomplish that which we desire of you, that we may commend your devotion, and that we be not constrained to proceed otherwise against you about that matter. Thus in case of denial he threatened to force them to it by excommunication. And that Martin was grown so insolent, and such a severe exactor that he would send, now to an Abbot, now to a Prior, commanding him to send him so many great horses, so much provision for his house, such a quantity of curious stuffs for his train. And when he had received what they sent, he would send it back with contempt, saying that it was not good enough, and commanded them to send better upon pain of suspension and excommunication. And he suspended all the Prelates from the collation of livings of thirty marks a year and above, till they had satisfied his greediness. Wherefore the miserable English complained that they were under a harder bondage then ever the Israelites in Egypt.
War being happened between the English and the Scots, they made peace upon certain conditions. But because a Vassal ought not to conclude peace or war without the consent of his liege Lord, peace could not be made without the approbation and ratification of Pope Innocent the IV.
The same year the Prince of North- Wales continuing in his rebellion against Henry the III. King of England, obtained of the Pope with money, and with the renewing of his promise, of paying five hundred marks a year unto the Pope, to be absolved and dispensed from the Oath of Allegiance which he had made unto Henry, saying, that it was an extorted Oath.
In the year 1245. the Pope caused the excommunication of the Emperor Frederick to be published again in all the Churches of France. That excommunication being given to a Parochial Priest of Paris to publish it, he pronounced it in these terms. Hearken all of you, I am commanded to pronounce an excommunication with Candles burning and Bells ringing against the Emperor Frederick. Not knowing the cause why, I know only that there is an irreconcilable quarrel and hatred between him and the Pope. I know also, that the one doth wrong to the other, yet which of the two is in the wrong, I cannot tell. But him that doth wrong to the other, I excommunicate as far as my power extends. The poor Priest was punished by the Pope, but the Emperor sent him presents.
The Pope had a desire to come into England, and pass through France, but the passage through France was denied him. And the King of England was advised not to let him come into his Kingdom. In the mean while, Martin was continuing to wast poor England, sucking the substance of the people and the Clergy, and most part of the Benefices of England were held by Italians. In the end, the the Nobles of the Land were forced by the heavy oppression to assemble themselves, and to give order that all the Papal letters which daily came into England with new tricks to catch money should be stopped. A bearer of those trumperies was taken, and all his Bulls and leaden Seals were taken from him, and he laid up in close prison. About the same time, in Rogation week, the Popes Wardrobe at Lions was burnt with an accidental fire, & there the letters of homage and submission made to the Pope by King John, were consumed, as Matth. Paris relateth.
In the end, the King seeing his Kingdom exhausted by the extortions of the Roman Court, although he trembled under the Papal power, yet he commanded Martin to depart out of the Kingdom, and for a farewell told him, The Devil lead thee, and bring thee into hell. But Martin going away, left one Mr. Philip, to whom he resigned the power he had from the Pope. Being come to the Popes presence, who was then at the Council of Lions, he complained of the King of England. The Pope then remembering, that both the King of France and the King of England had denied him the entry into their Kingdoms, said in great wrath, and with an angry countenance, It is expedient that we compound with your Prince Frederick, that we may crush these petty Kings that kick against us; for when the Dragon is once bruised or appeased, we shall soon tread upon these small Serpents.
In that Council, the canonization of Edmund Archbishop of Canterbury was moved again with great instance, but was rejected the second time by the Pope, and that Saint wanting the Popes favor, lost his cause for this time also, and was judged unworthy to be a Saint.
The fourth day, an unusual thing happened: The Pope himself preached in a Church of Lions. His text was Lam. 1.12. All ye that pass by, behold and see, if there be any sorrow like unto my sorrow, which is done unto me; then he compared his sorrows to the five wounds of Christ; The first was the inundation of the Tartars; the second the Schism of the Grecians; the third the heresy of those that were called Patterins, Buggerars, Jovinians, and Vaudois. The fourth, the desolation of the holy Land. The fifth and the most smarting, the Emperor Frederick, the Churches enemy and persecutor, whose heresies and sacrileges he set out at large.
In that Council the people and Clergy of England, complained by Deputies of the extortions and robberies of the Roman Court; but their complaints were not regarded.
There a sentence of deposition against the Emperor Frederick was pronounced by the Pope, whereby he was declared fallen from the Imperial power, and all the subjects of the Empire, as well in Germany, as in Italy, Sicily, and Province, were absolved from the Oath of Allegiance sworn unto the said Emperor, with a prohibition by Apostolical authority, to yield any obedience unto him, or to lend him any assistance, upon pain of excommunication. The Electors also were commanded to elect another Emperor; the Pope keeping the power to himself to provide for the Kingdoms of Naples and Sicily, pretending that the disposition of that Kingdom did particularly belong to him.
There also an order was taken for the voyage of the Holy Land, the Pope taxing himself to pay the tenth part of his revenue, and condemning the whole Clergy to pay the twentieth part of theirs, for three years. He appointed the Apostolic Officers to be receivers of that contribution. He made an order, that all that should enter into the Croisada, should be exempted from all tributes, taxes, and subjection due to secular Lord's, because by crossing themselves, they put themselves under the protection of the Apostolic See. By this means the Kings lost as many subjects, as there were men that would put a Cross upon their shoulder, for then they claimed themselves to be the Popes subjects. Creditors were prohibited to exact anything of those that were crossed, because they were under the protection of the Church. And to those crossed men was promised, besides the remission of all their sins, an augmentation of glory in Paradise. To those that should not go in person, but contribute with their means, defraying others that would go for them, no more was promised but the remission of all their sins. Those that should go in person defrayed by others, if they died in that voyage, that Order assured them that they should not go into Purgatory, but they were to content themselves with eternal life, and might not pretend to a degree of glory in Paradise above the common sort.
Many other Laws were made and published by the Pope sitting in that Council. For since Gregory the VII. it was no more the Popes custom to assemble Councils to deliberate with the Bishops, but only that the Bishops should receive laws from the Pope, and approve them by their silence. Wherefore also Matthew Paris saith, that of the things decreed, Some were decreed before the Council, some during the Council, some after the Council. Upon the dissolution of the Council, a Prelate made a Sermon for a farewell to the City of Lions, wherein he told the people that the Council had made a great reformation in the City, for whereas there were many Brothel-houses in the Town before the sitting of the Council, now (said he) we leave but one, reaching from one end of the Town to the other. That the Popes Officers were appointed Collectors of the money to be raised for the voyage of the Holy Land, was displeasing unto many, who knew that it was usual with the Popes Officers, to put all such contributions into the Popes Coffers, who converted them to another use, and indeed to his own. The Pope sent into England a Copy of the Letters Patent of King John, whereby he subjected the Crown of England to the Papal See, and presented it to all the Prelates of England to sign; which they did all but the Archbishop of Canterbury, who refused it.
The same year King Lewis the IX. gave the Pope leave to come into France, as far as Clugni, but no farther. The King greatly desired a reconciliation between the Pope and the Emperor, because himself was preparing for the expedition into the Levant, and had need of the help of Frederick, a warlike, prudent and meek Prince, as ever any was in the world, formidable to the Saracens, and one that might stop the passage of the French, because he held Corsica, Sardinia, and the Kingdom of Naples and Sicily; But the good King could obtain nothing of Pope Innocent. Matth. Paris saith, that Innocent labored to induce Lewis to make war with Henry King of England, whom he called in contempt a petty King: And though there was a sworn truce between the two Kings, yet the Pope would have King Lewis to break it. But Lewis would never condescend to it, being a Prince that religiously kept his word.
There was a second interview between the King and the Pope, being then at Lions, where the King used his utmost endeavor to appease the Pope, and reconcile him with the Emperor. The Emperor desirous of peace (although the deposition fulminated by the Pope was without effect, and had wrought no diminution of his power) offered unto the Pope to pass into Syria, and reconquer the Kingdom of Jerusalem with his own strength and cost, and never to return, but die there; asking no more but his absolution from the Pope. And the King represented unto the Pope the commandment of Christ, who will have us to forgive seventy times seven times, and saith that the sinner that converteth and humbleth himself, must not be rejected. He protested against the Pope, saying, that by this obstinacy he should be the cause of the ruins which Christian Religion should suffer. But the good King lost his labor, and returned with great indignation, because he had not found in the servant of servants, the humility which he looked for.
The same year, which was 1245. a Parliament was assembled at London, where in the Kings presence some Articles were made, called Gravamina regni Angliae, The grievances of the Kingdom of England; where the oppressions of the Popes, and the grinding of the Kingdom by the Court of Rome were represented, and how Italians succeeded other Italians in Church-livings: And that by the new clause, non obstante, Scriptures were enervated, the obligation of Oaths broken, all Laws and Customs abrogated, and that the English were constrained to go plead in the Court of Rome, whence they returned ill handled, after they had a long time consumed themselves in expenses. That Letters came from Rome, which not only taxed such and such men in so much money, but enjoined them also, to find and entertain constantly a certain number of men at arms to serve the Roman Church in the wars, with men and arms, according to the will of his Holiness. It was also represented, that once the Pope considering some rich stuffs of Church-Ornaments of some English Clergy-men, had a desire to have them: And that when he inquired where they were made, he was answered that they were made in England, and how upon that the Pope said, England is the garden of our delights, a garden truly inexhaustible.
The Pope writ to the Cistercian Monks, that they should buy for him some cloth of curled gold; which was done at the charges of those Monks: Whence, saith Matthew Paris, many had the covetousness of the Church of Rome in execration. The same Author relates, that three of the wealthyest Clergy-men of England being dead, without making a Will, and having left a great sum of money, and much precious stuff, Pope Innocent sent Dominican and Franciscan-Friars into England, to preach and make it pass for a Law, That the goods of every Clark dying intestate, belonged unto the Pope.
When the King was going to oppose both this, and the levies and impositions which the Pope had lately laid upon the Land, Letters came from the Pope, containing an absolute command to raise a great sum of money out of England, and that within twenty days, without further delay; appointing certain English Prelates to be Collectors of the same, and giving them power to proceed against those that should refuse to pay, with Ecclesiastical censures. Such was then the use of Saint Peters keys.
The King, though used to bondage, was nettled at this, and prohibited that extortion of his people. The Pope angry at it, misused the English that were in his Court, saying to them, The King of England kicks against us, and his Council hath a relish of Frederick, I also have my Council, which I will follow. And he writ to the English Prelates, that upon pain of excommunication and suspension, they should before the Feast of the Assumption, bring the sum which he had prescribed unto his Nuntio resident at London. The King was frighted with this, and the Popes command was executed without delay. The Popes Factors and Promoters were the Franciscans and Dominicans, who gave the remission of sins for money, released the excommunications for a certain rate, and made usurers and extortioners to bring to them all their ill gotten goods, instead of restoring them to the right owners. By their means also the Pope, besides the matrimonial causes, drew to himself all Testamentary causes, and the cases of perjury, as nearly concerning the conscience. And still these Factors of Rome alleged some specious cause; saying, that the money which they exacted was to defend the Emperor of Constantinople, or to resist the Soldan of Damas. But whatsoever it was for, still the Pope was the Receiver.
At the same time the Pope gave leave to King Lewis the IX. to take the tenth part of the Ecclesiastical revenue of France, the King in exchange gave him leave to take the twentieth part of the same revenue, and that for three years.
The Pope seeing that he could not pull down the Emperor, and that the virtue and power of Frederick turned the edge of his spiritual sword, sought to make him away by treachery, and suborned four of Frederick's servants, James de Morra, Theobald Francisco, Pandulph de Phasanelles, and William of Saint Severin, to stab their Master. Two of them, Theobald and William, being taken, confessed publicly when they were brought to the execution, that they were set on by Pope Innocent to do that deed. The whole story is related at large, in letters written by the Emperor himself to Henry the III. of England his Brother in law, and by other letters of Walter d' Ocre the Emperors Clark, written to the same King.
Scarce was the last extortion ended, when a new one began: And the King gave way that six thousand marks should be raised upon England, because the Pope had need of it. That money was sent to the Lantgrave, whom the Pope had named Emperor instead of Frederick: That Emperor admired the baseness of the English, who suffered the Popes to strip them; whereas the Popes (said he) fugunt fugientes & fugiunt fugantes; the Popes oppress those that fear them, and tremble before them that resist them.
The King having made some demonstration, that he bore that yoke impatiently, and let fall some words of discontent which were related unto the Pope, the Pope was so incensed, that he would presently have put an Interdict upon the whole Nation of England. Upon which a grave remonstrance was made to him by Cardinal John, an English-man by birth, and a Cistercian Monk, who represented to him, That the Holy Land was in danger; That the Greek Church had made a Schism from the Roman Church; That the Tartars were pillaging Hungary; That the Emperor was an enemy to his holiness; That France had a grudge against him, as being impoverished by so many exactions, upon pretence of the Holy War; That the very people of Rome had expelled him out of Rome; Therefore that his holiness having enemies enough, he needed not to create more, lest he should see in a short time a general revolt; And that it was no wonder if England, like Balaam's Ass, being sore laid on with blows, had spoken some words. But all this good counsel did not mitigate him. And to confirm him in his violent courses, presently Ambassadors came to him out of England with deep submissions from the King, and a promise of greater obedience for the time to come. The Pope grown more arrogant with that humility, commanded all Prelates and beneficed men of England residing in their livings, to send him the third part of their yearly revenue, and the non-resident the half: With the addition of the clause, Non obstante, which derogated from all customs, abrogated all promises and oaths, and revoked all sorts of privileges.
In the end, after many denials about the Canonization of Edmund Archbishop of Canterbury, the Pope to stroke the English, Canonized him, and made him a Saint, seven years after his death. The Bull of the Canonization is expressed in arrogant terms, and are worthy to be represented for their extravagant pride. We announce unto you the joy of our Mother the Church by the Celebrity of a new Saint; and the Heavenly College keeps Holy day for the society of a new companion. The Church rejoiceth to be illustrated with such a clear race, which ought to be exalted by all with condign praises, and must be served with a devout veneration. And openly declareth, that those must be received to the participation of the eternal inheritance, that profess the Mother-Church by word and work, and that none can enter into the glory that is above, but by her, as the bearer of the keys of the Kingdom of heaven. By that Mother-Church, he understands the Church of Rome, to distinguish her from the other Churches that are subject unto her. And he saith, that since the same Mother-Church beareth the keys of the Kingdom of heaven, none can enter into Paradise, nor be made a Saint, but by her means. Of that new Saint, he speaks as if he had begun to be a Saint in his Canonization, although he was dead many years before. And to abuse the Christian world, he tells them that piece of good news, that the Saints of Paradsie keep Holy-day, because a new companion is come to them. That monster believed that the Saints of Paradise took it kindly at his hands, that he had given them a new companion. Wherefore he exhorteth the Christian Nations in these words, Rejoice with great joy that a new Patron before God is accrued unto you, one that stands before him to be a gracious intercessor for your salvation. This was received as Gospel-truth; And it would have been abominable heresy, to make a question whether such a man was a Saint, and ought to be served and called upon, since the Pope who hath all power on earth had commanded that he should be. The English had this for their money, after so many extortions of the Court of Rome; That Court sent them a new English Saint for their comfort.
Soon after Blanch Queen Regent of France, came over to worship that Saint, representing to him that he had found refuge for his exile in France, and beseeching him not to be ungrateful. She said then, My Lord, most holy Father, Edmund Confessor, &c. I beseech thee to confirm that which thou hast mercifully done towards us: Confirm the Kingdom of France in a peaceable and triumphant solidity, and let not thy Holiness be ungrateful, but remember what we have done to thee, and to Thomas exiled and poor.
In the year 1247. the French Nobility made a League against the oppression of the Pope and the Clergy to maintain their ancient rights and privileges, which were daily usurped by them. The Pope brought to great fear, instead of punishing the Leaguers, greased the heads of them with fat Benefices, and gave them all kind of Indulgences.
He sped better in England, for at the same time two Franciscans John and Alexander being come into England with power of Legates, the King gave them leave to make a collection over all the Kingdom: They had power of excommunicating all that would refuse to pay. They were riding upon great horses, with guilded saddles and magnificent clothes, exacting money with extreme rigor. The only Bishopric of Lincoln they taxed in six thousand marks; the Abby of Saint Albons in the like sum.
To the same end, in the same year the Pope dispatched divers Nuntio's over all the Provinces of France, to gather money by way of loan. But (saith Matthew Paris) the good King Lewis suspecting the avarice of the Roman Court, forbad that any Prelate of his Kingdom should thus impoverish his Land upon pain of confiscation of all his goods. Thus these Sophistical Legates returned empty, being hissed and mocked by all.
But England, though twice more fleeced then other Lands, durst not kick against the Pope, because the Pope pretended that England belonged to him, and that the King was his Vassal. The Pope sent into England another Martin, his Capellan, with authority of a Legat, though he was not dignified with that name, to glean the remnant of the money of the Kingdom, and one John le Roux into Ireland, who returned from it with six thousand marks. To the same end, one called Godfrey a Roman, was sent into Scotland.
In the mean while Lantgrave whom the Pope had elected Emperor instead of Frederick, as he went with a mighty army to his Coronation, was met with Conrad son to Frederick, who defeated the said Lantgrave who died few days after out of sorrow of that overthrow. Henry another son of Frederick having taken a nephew of the Pope in Italy hanged him, and was for it excommunicated by the Pope with the most horrible and direful execrations that his Holiness could devise. These rubs made the Pope send into England for new levyes of money, with power to the Collectors to excommunicate all refusers without appeal and delay, and without excepting any. The Abbot of St. Albons (of which Monastery Matthew Paris was Monk) refused to pay and appealed to the Pope, and sent to Rome to plead his cause. But his Deputies staid very long in the Court of Rome before they could get a judgment, till in the end having bribed some Officers they obtained a hearing and were condemned to pay two hundred marks unto the Pope, besides other costs amounting to an hundred marks more. That sum (saith Matth. Paris) was swallowed up by the insatiable gulf of the Roman Court.
In the same days at the instance of the Popes Ministers a sum of eleven thousand marks was granted to the Pope by the Parliament assembled at Oxford; and besides the forementioned sum of three hundred marks, the Abbot of St. Albons was taxed in eight hundred. Also Earl Richard the Kings brother and William Longespee, because they belonged to the Croisada, obtained the Popes license to raise a collection from the people.
To comfort the people of England in that oppression, in the year 1250. a crystal bottle full of the blood of Christ was sent from the Holy land into England. The King received that present with great joy, and carried that bottle between hi • two eyes, barefoot, in a beggars habit from Paul's Church to Westminster, with great pomp and sad apparel. It is not known in England now what became of that blood. Thus were the Christian nations amused and abused and accustomed to bondage. To all that should visit the said bottle was given an indulgence of six years and an hundred and forty days.
The same year the Pope sent a Legat into Norway, the Cardinal of St. Sabin to celebrate the ceremony of the Coronation of King Haco, who in thankfulness for the honor which the Pope did him, sent him fifteen thousand marks of silver. This Legat returning made England his way; And as if it had been to show that rapine is the indelible character of the Roman Court, in three months that he sojourned in England he got four thousand marks with many gifts, then went on his journey loaden with booty.
It was in this time that King Lewis the IX. imbarked himself at Marseilla with the flower of his Nobility, Gentry, and strength of his Kingdom to recover the Holy Land. The crowd was so great that many could get no room in the fleet, and came to the Pope to offer him their service. But the Pope contented himself to unload them of their money, and to empty their purses, and to send them home with dispensation and absolution. In the mean while Dominicans and Franciscans sent by the Pope were preaching the Croisada in England with great vehemency, and with such effect that great number of English, yea th • sick and the women crossed themselves for the voyage, and few days after, yea at the same time, the same Friars dispensed them with their vow for a certain sum of money. So they got a great booty. Then also by the Popes authority usurers were established in England.
The business of the French in the Levant going to wrack, King Lewis wanting relief was writing with great urgency for help of men and money. Which moved many English Lord's and Gentlemen to sell or pawn their land, and having prepared themselves with great cost, they would begin their journey. But upon King Henries solicitation, Papal letters came to forbid them to go, upon pain of excommunication. Thus poor King Lewis having more generosity then success was forsaken and finally taken by the Saracens, and his army consumed by famine and the sword. The Emperor Frederick desired the Popes absolution, offering to go in person into Syria to relieve the French, but the Pope never would hearken to it.
France was then mourning for this sad news, yet did not the Pope abate anything of the money covenanted before, between the King and him to be raised out of France, when France was in prosperity; but he took over all the Kingdom the tythe of all things, even of the least. Of which Matthew Paris relates an example. One of these Collectors sent by the Pope met with a petty Clark carrying holy Water with an Asperges to a Village, and some pieces of bread; He asked him what he got yearly by that labor. The poor Clark answered that the whole profit was not above twenty sous a year. Then (said the Collector) two sous of it belong to me, and extorted the same of him, although his principal trade was begging. The people of France irritated with such exactions, and especially because the Pope hindered the Kings relief spake thus. Alas, alas! how many evils doth the Popes pride bring upon us, so insolently resisting Frederick humbled before him, refusing to receive any satisfaction from him, but rather provoking him to bitterness of heart! &c. O misery! How much Christian blood is shed in the Holy Land! How much in Germany! How much in Italy! &c. Oh that this Pope was born in an ill hour! &c.
King Lewis having yielded Damietta, and given the securities required for his ransom, returned to Acon, whence he sent his brothers into France, Adolph Count of Poitiers, and Charles Count of Provence; and the Duke of Burgundy with them, with a command to expel the Pope out of Lions, as a man that took no care of Christian faith, if he continued to hinder the Emperor Frederick to come to his help, because Frederick was he only that could remedy so many evils.
In this general adversity of Christendom yet the Pope continued to tread England under his feet. Which made the King (though patient even to stupidity) so bold as to write letters full of liberty to the Pope: Wherein he represented to him how the English being driven out by the Popes authority, base and wicked men that understood not the language, and by consequent incapable of preaching and feeding the flock were installed in the best Churches and benefices. That the Pope disposed of all the vacant Churches, and the Patrons were deprived of their right. Then having set forth all the extortions and violences which the Pope made the English to suffer, he added. Thou Pope, Father of Fathers, why sufferest thou the climats of Christians to be so contaminated? Justly then art thou turned out of thy Town and See, and art thrust into exile like another Cain. Thine enemies Fredericks followers prosper, but thou flyest before them that pursue thee, and they that pursue thee are swift and mighty. Thy bulls cast forth lighnings against those that submit themselves to thee, but lose their strength against rebels. Every where the Prelates being suspended from the collation of benefices, the provisions are made unto persons unworthy, barbarous, and unknown, who under pretence of seeking the milk of the ewes of the Lord's fold, take the flesh, shear the fleece, 〈◊〉 take off the skin, and pull out the guts, &c.
The Pope who had fulminated, and put Kingdoms under interd • • or less offenses, answered not one word, and supt up this affront, because •• expelled out of Rome, and stood in fear of Frederick; And the French Ki • • rothers that were returned from the Holy Land had declared to him th • • y liked not his being at Lions, Because (said they) the Pope by hi • • ousness was the cause of all the misfortune happened to the King; That h • corrupted with money had hindered the crossed men to come to the King • • bsolving them from their vow, &c. For these causes Innocent prepari • • ange his abode, desired the King of England to receive him into his City of Bordeaux. But the King would neither refuse nor grant, but put off his answer.
Then died that great and magnanimous Emperor Frederick the II. whose sons and his bones also remained excommunicate. Conrad son to the said Frederick maintained himself by arms in Italy against the Pope. The Pope to resist him caused the Croisada to be preached against him, giving to those that should take arms against Conrad the remission of all their sins, and more graces then to those that made the voyage of the Holy land. For not only he that crossed himself, but his Father and Mother obtained the remission of all their sins. Many Frenchmen bewitched with superstition crossed themselves for the Popes war against Conrad. But Queen Blanch the Kings Mother and Regent in his absence, by the counsel of the Nobles seized upon the estates of those crossed men. For they said, This Pope to increase his dominion raiseth war against the Christians, and forsaketh the King our Lord who undergoeth so many adversities for the Christian faith. And the Queen said, Let them be paid by the Pope that fight for the Pope. Also the mendicant Friars that preached that Croisada, and were the Popes receivers and Collectors were roughly dealt with. The Pope not speeding that way, and Conrad strenghtening himself daily, that young Prince beloved and honored of all was soon after poisoned, yet by the speedy help of Physicians he recovered.
Then lived in England a good Prelat Bishop of Lincoln, who among the darkness of that age had a glimmering sight of the errors of Popery; and maintained that for promoting unworthy persons to Ecclesiastical charges, and for the horrible abuse of excommunications and the ill use of the keys, the Pope was an heretic. He said that the Pope made no conscience to destroy souls, and therefore that he was the Antichrist. That Bishop (saith Matthew Paris) grieving for the loss of souls by the covetousness of the Papal Court, would sigh and say, Christ came into the world to gain souls, Then he that feareth not to destroy souls, ought he not justly to be called the Antichrist? And he detested the Popes bulls in which this clause was contained, quod in subsidium Terrae sanctae impendentes, tantundem recipient indulgentiae, quantum pecuniae largientur. That they that contribute for the relief of the Holy land, shall receive as much indulgence, as they shall give money. He detested also that shameful traffick, whereby the Pope bestowed a Bishopric upon an ignorant man, and never made him Bishop, calling him elect only; And in general the covetousness, the usury, the simony, the rapine, the luxury of all sorts, the impudicity, the gluttony, the magnificence in clothes that reigned in the Papal Court. Such were the discourses of that Prelat on his death-bed, and he foretold that the Church should not be delivered from the Egyptian bondage, but with the point of the sword. So died that Prelat.
But before he died, he writ letters full of admonitions unto the Pope; Which when the Pope had read, he said with a gastly squint look, and in terrible anger, Who is that old doting deaf and absurd fellow, who thus boldly and rashly gives his judgment of our actions? By Peter and Paul, did not our natural ingenuity move us, I w • uld cast down the man into such a confusion, that he should be a fable, an astonishment, an example, and a prodigy unto all the world. Is not the King of England our vassal, or rather our slave? He may imprison him by our commandment, and bring him to the lowest ignominy. Some Cardinals there present labored to appease his Holiness. But the death of that Prelat put him out of the Popes power. It was not put to the question at Rome, whether he should be canonized after his death.
But when the Pope had a mind to command the Dean and Chapter of Lincoln to cast the bones of this Prelat out of the Church with shame, Matthew Paris saith that he appeared by night unto the Pope, and rebuked him with fearful words; At which the Pope became in a manner half dead: And they that waited on him in his chamber had much ado to bring him to himself again. But he lived but a little while after this accident, and died of a pleuresie, sore pressed with a pain of his side in the same place where he said that the Bishop of Lincoln had hit him with the end of his staff.
King Conrad being dead in the flower of his age, his brother Mamfred succeeded him in the Kingdom of Naples and Sicily. And Pope Alexander, a hater by inheritance of the posterity of Frederick sent an army of threescore thousand men against him. But his army was beaten, and the Popes forces received many defeats. His remedy was to send Franciscan and Dominican Friars about, to preach the Croisada against Mamfred, and promise to all that should help the Pope in that war the like graces and pardons as to those that should cross themselves against the Saracens. That Croisada being preached in England, many were offended that the like grace was given to those that should shed Christian blood as to those that should fight against the Infidels.
King Henry the III, had crossed himself a little before for the Holy Land, and had vowed with an oath to go in person. But Pope Alexander gave power to his Legates to dispense him from keeping his oath, so that he would come into Italy to make war in person against Mamfred enemy of the Roman Church. Not that Mamfred was accused of any heresy, but because being victorious in war, he ran to the very gates of Rome. In the mean while the Pope taxed every Bishopric, Abbey, and Priory of England in sums that exceeded their whole revenue; And the remission of sins was sold to the people for ready money.
This King Henry the III. heard three Masses every day. Going through France and discoursing with the good King Lewis, he told him of his devotion and assiduity to hear Masses: The good King rebuked him for it, and told him that he needed not to hear so many Masses, and that it had been far better to hear Sermons; showing thereby that he had no great devotion to the Mass. But King Henry answered him that he had rather see his friend then to hear of him. It was that Kings custom to make vows and oaths according to the exigence of his businesses; then to obtain a dispensation from the Pope and permission to break them. Wherein the Pope did willingly gratify him, and never denied him a dispensation.
After so much constant obedience to the Pope he was very near to have been excommunicated, but he prevented that thunderbolt by sending five thousand marks of silver to the Pope.
This poor-spirited King being gone, a generous and valiant King, prudent and beloved of his subjects came in his room. This was Edward the first, who seeing his crown impoverished, and his people exhausted by the Popes extortions, made to himself amends with the goods of the Clergy; and despising the Popes Legates, and all his mandates made use of the revenue of Abbeys and Priories and other benefices, and retained for himself all the money that used to be sent to Rome. The Popes suffered it patitiently, and durst not offend that warlike King, well beloved of his people. And so, under the following Kings, England was more or less subject unto the Popes, according as the Kings had more or less vigor. And the horrible schisms and confusions, whereby the Roman See was torn soon after, gave other businesses to the Popes.
This Narrative containing a summary of the Ecclesiastical history of England, from the beginning of the quarrels about the investitures (which began to grow hot in the year 1094. until Alexander the IV. who was made Pope in the year 1254.) will serve as a scantling to show the heaviness of the yoke of the Papal domination, how hard the bondage of England was, and how shameful the debasement of that illustrious Crown, in the time when the holy Scriptures being hidden unto the people, the Pope reigned in England with absolute power. The Sun-shine of the Gospel, which arose in England about seven-score years ago, hath scattered this darkness, and by destroying the error, hath also destroyed the servitude. So that in the Kingdom of England, which God was pleased to favor with inestimable graces, our Savior's saying was fulfilled. You shall know the truth, and the truth shall make you free, Joh. 8.
In this relation, I have followed the history of Matthew Paris, both because he was a superstitious Monk, not to be suspected in this cause, and because he writ exactly, the things which he saw himself. Matthew of Westminster, another English Monk, which was almost his contemporary, relates much the same things. And most part of that which we have here related, is found in the Annals of Baronius, in the Chronicle of Genebrard, and in many Authors of the Roman Church.
CHAP. 12. In what sense the word Penitence is taken in Scripture, and in the Fathers.
AS the word Poenitere in Latin, signifieth to repent, so the word Poenitentia, signifieth repentance. But it is proper unto false Religions, to change virtues into Ceremonies, and spiritual Ornaments into bodily exercise. As flatterers use more cringes and more fair words, then true friends, so superstition hath more outward show then true Religion.
Hence comes the depravation of the words and language of the Holy Ghost. Thus to obey Christ's commandment of bearing the Cross, that is, suffering afflictions for his cause, they carry a Cross in procession, or hang a little Cross upon their belly, although the belly be an enemy to the Cross of Christ: Thus the Come ye unto me, of the Gospel, is changed into pilgrimages. And to be made like little children, the Monachal beggin was invented. And because Christ said, I am the light of the world, they light candles in the day time. They that bear some words of the Gospel hanging at their neck, dare not read the Gospel; and words of instruction, are changed into a kind of charm and preservative. Little balls thredded together, are called Our father: And the virtue of prayer, which ought to consist in faith, directed by intelligence, consisteth now in a repetition, by a precise number, of the same prayer. Popery, by increasing Ceremonies, hath put out Piety: And by amusing the eyes, and exercising the hands, hath laid the conscience asleep. As when shadows grow, the night draws near; when the shadows of Ceremonies multiply, you may say, that for certain the night of dark ignorance is advancing apace.
The doctrine of Penitence was corrupted in the same manner, for whereas doing penitence according to the language of Scripture, and according to truth, is nothing else but repenting of ones sins; the Roman Church by penitence, (which the English Romanists corruptly call penances ) understands scourging, fasting, pilgrimages, and pecuniary pains, which the penitent undergoeth to satisfy God's justice, after the sin is pardoned. Wherefore Bellarmine saith that penitence is not necessary to all men, but only to sinners: As if all men were not sinners, or, as if any could be saved without repentance. Holy Scripture speaks not so. When Scripture saith that the Ninevites did penitence, the Holy Ghost means that they