Church History of the Government of Bishops and Their Councils, Chapter 12 (1 of 3)

Church History of the Government of Bishops and Their Councils · Chapter 12 (1 of 3)

p. 346CHAP. 12.

The continuation of the history of Councils and their Bishops till the Conucil at Constantinople.

§ 1. CCCXXXI. Under Leo 9. an. 1049, a Synod at Mentz, some accused Bishops were questioned and other little matters done.

§ 2. CCCXXXII. In a Council at 1050. Berengarius his Letters to Lanfrancus were read, and he condemned (in a blind age.)

§ 3. CCCXXXIII. An. 1050. A Synod at Vercelli condemned Iohannes Scotus and Berengarius and some that defended them.

§ 4. CCCXXXIV. An. 1050. A Council at Coyaca contained the King Ferdinandus of Castile, and his Queen, Bishops and Nobles (like our Parliaments, and so were many Councils then:) It is said to be for restoring Christianity (so low was it grown in the height of Popery and ignorance) having several orders for reformation.rindx; The 3d Title saith, that wine, water and the host in the eucharist signifie the Trinity. The 5th. saith, that Priests must so eat at the feasts of the dead, as to do some good for their souls, &c.

§ 5. CCCXXXV. An. 1051. A Roman Council excommunicated Gregory Bishop of Vercelli for Adultery with a widow espowsed to his Uncle, and for perjuries: But he was after restored to his office on promise of satisfaction: Also all the whores of Priests were decreed to be made servants at Laterane. Pet. Damian. et Bin. p. 1124.

§ 6. CCCXXXVI. In another Roman Synod the Pope Canonized a Bishop Gerhard, and decided a quarrel between two Bishops for extent of their Diocesses,

§ 7. Vict…r the 2d. is next Pope an. 1055. Leo Hostiensis saith that no man at Rome was found worthy. Plat. saith that they feared offending the Emperor: However the Romans sent to the Emperor to choose one for them, and some say desired this might be the man.

§ 8. CCCXXXVII. Platina saith that in a Council at Florence he deposed many Bishops for Simony and Fornication.

§ 9. CCCXXXVIII. In a Council at Lyons, Baronius (after others) saith a miracle was done, viz. saith he [The heresie of Simonie having seized on all Italy and Burgundie, the Pope sent Hildebrand a sub-Deacon to call a Council, where an Arch-Bishop accused of Simony bribed all his accusers the next day into silence:rindx; Hildebrand bid him say [Glory be to the Father, Son and Holy Ghost…] He said the rest, but was not able to name the Holy Ghost: Whereupon he confest his crimes, and besides seven and twenty other Prelates of the Churches, forty five Bishops consest themselves Simoniacks and renounced their places.] p. 347What a case was the Church in when Popery grew ripe? Pet. Damian. mentioneth six Bishops deposed by Hildebrand for divers crimes.

§ 10. By the way it is worthy enquiry whether Hildebrand being neither Bishop, Priest, nor Deacon, but a sub-Deacon only, was any of the Clergy or Church-Pastors to whom Christ gave the power of the Keys (Yea,lindx; if he had been a Deacon.) And therefore whether he had any power from Christ to preside before Arch-Bishops and Bishops in in Councils, and to depose and excommunicate Bishops. If it be said that he did it by the Pope's commission, the question recurreth, whether God ever gave Pope or Prelate power to make new Church-officers whom he never instituted de specie, that should have the power of the Keys, yea, and be above the Bishops of the Church? And whether Popes or Prelates may commit preaching or Sacraments to Lay-men? if not, how can they commit the Keys of Church-Government to them, or to any as little authorized by Christ? Indeed baptizing is but using the Key of Church-entrance; And therefore he that may so let men into the Church may baptize them (which Papists unhappily allow the Laity.) And if per se or per alium will salve all, whether Priests may not preach, pray, and give Sacraments by Lay-men: And so Lay-men at last put down both Prelates and Priests as needless?

§ 11. CCCXXXIX. An. 1055. They say that this great Subdeacon Hildebrand (the grand advancer of the Roman Kingdom) did call a Council at Tours, which cited poor Berengarius and forced him to recant (whether it be true I know not.)

§ 12. To this Council the Emperor Henry sent his Agents to complain that Ferdinand the great, King of Castile, refused subjection to the Emperor, and claimed some such title to himself, and (now ignorance, superstition, and interest having made the Clergy the Rulers of Kings and Kingdoms) the Emperor desireth that King Ferdinand may be excommunicate unless he will submit and surcease, and all the Kingdom of Spain be interdicted (or forbidden Gods worship.)lindx; The Prelates perceived how they were set up by this motion, and made Kings of Kings, and they thought the Emperor's motion reasonable, and without hearing King Ferdinand made themselves judges and sent him word that he must submit and obey or be excommunicated and bear the interdict. The King took time to answer, and calling his own Bishops together found them of the same mind and spirit, and so was forced to promise submission. This Baronius, an. 1055. writes ex Io. Mariano; and Binnius p. 1126.

§ 13. CCCXL. They say that the Emperor dying, left his Son Henry but five years old, and knew no better way to secure his succession than to desire Pope Victor to take the care of it: who therefore called a Council at Colen to quiet Baldwin and Godfrey Earls of Flanders that else would have resisted him. Thus Bishops in Councils now were as Parliaments to the Kingdoms of deluded men.

§ 14. CCCXLI. At Tholouse, an. 1056. A Council of 18 Bishops attempted p. 348reformation, forbidding (alas! how oft) Bishops to sell orders, and other acts of Simony, and Priests using their wives, and the Adultery, Incest and perjury of Bishops and Priests; bidding them that are such, repent, and forbidding communion with men called hereticks.

§ 15. CCCXLII. Though Adultery, Incest, Perjury and Simony of Bishops was so hardly restrained, it seems they would pay for it by superstition;rindx; for a Council at Compostella decreed (saith Baron. ad an. 1056.) that 1. All Bishops and Priests should say Mass every day. 2. That at fasts and Litanies (which were perambulations in penitence) they should be cloathed in sackcloth.

§ 16. Stephen the 9th. alias 10th. is next made Pope: In his time saith Platina the Church of Milan was reconciled to Rome, that had withdrawn itself from it two hundred years. Was all the world then subject to the Pope when his Italian neighbours were not?

§ 17. This Pope lived after his entrance but 6 or 7 months, and they say made them promise him to choose none in his place till Hildebrand came home to counsel them: (A great Subdeacon that Rome must be ruled by.) But in the mean time the new Emperor being but five or six years old, the great men of Italy turned to the old game and brought in one by strength (Mincius) whom they called Benedict the 10th. alias 9th. a Bishop; he reigned 9 months, 20 dayes. But when Hildebrand came home he got him cast out. This was the twenty first schism in the Papacie.

§ 18. Hildebrand's crafty counsel was to send to the Emperor to consent to Gerard Bishop of Florence whom they chose in Italy and called Nicholas the 2d.An. 1059. Lest Benedict should get the Emperor on his side; and so Nicholas made Benedict renounce and banished him: But how shall we be sure which was the true Pope?

§ 19. This Pope's first epistle is to the Arch-Bishop of Rhemes to advise him to admonish the King of France for resisting the Pope.

§ 20. CCCXLIII. The Pope's Council at Sutrium deposed Benedict.

§ 21. CCCXLIV. An. 1059. A Council of 113 Bishops at Rome, they say, made Berengarius recant, but not repent; but as soon as he came home he wrote against them and their Doctrine.

§ 22. In this Council, saith Platina, the Pope made a decree very profitable to the Church of Rome. Bin. saith these were the words (translated) [p. 1666. First, God being the Inspector it is decreed that the election of the Roman Bishop be in the power of the Cardinal Bishops: so that if any one be inthroned in the Apostolick seat, without the foregoing concordant and Canonical election of them, and after the consent of the following religious Orders, Clerks and Laity,(*)(*)But others say, the Emperor's consent also was put in. he be not accounted Apostolical but Apostatical.]

Here it is much to be noted, 1. That this is a new foundation of the Papacy (by Hildebrand's Council) without which it was falling to utter confusion. How then doth the Roman sect cry down Innovation and p. 349boast of Antiquity? 2. Either the Bishop of Rome is to be chosen as the Bishop of that particular Church, and then the members of that particular Church should choose him,lindx; or else as the Bishop of the universal Church (pretendedly) and then the universal Church should choose him. But the Cardinal Bishops of other particular Churches are neither the particular Roman Church, nor the universal, nor their delegates: and so have no just pretence of power.

3. Either this decree was new, or old and in force before: If new, their Church foundation is new and mutable, as is said: If old, all the Popes that were otherwise chosen were no Popes.

4. And if it be but necessary for the future, all that after were otherwise chosen were no Popes.

5. If several wayes and parties or powers making Popes may all make them true Popes, then who knoweth which and how many of those there are and which is the true Pope if ten were made at once ten several wayes?

6. This confesseth that Christ hath appointed no way for choosing Popes, nor given any sort of men power to choose them: else what need Pope Nicholas begin it now anew? And if so, it seemeth that Christ never instituted the Papacy: For can we suppose him so Laxe a Legislator, as to say, a Pope shall be made, and never tell us who shall have power to do it. Then England may choose one, and France another, and Spain another, &c. the Bishops one, the Priests another, the Prince another, and the Citizens another. But if Christ have setled a Pope-making power in any, it is either the same as Pope Nicholas did, in Cardinal Bishops, or not▪ If not, the Pope changeth Christ's institution: If yea, then all those were no Popes that were otherwise chosen, and so where is the Roman Church and its succession.

7. What power hath Pope Nicholas to bind his successors? Have not they as much power as he? and so to undo it all again? If the King should decree that his Kingdom hereafter shall not be hereditary but elective, and that the Bishops should be the choosers of the King, were this obligatory against the right of his heirs?

8. By this decree, if the Laity and Clerks consent not after, he is still no Pope.

§ 23. In this same Council (saith Bin. ibid.) it was decreed [that no one hear the Mass of a Presbyter, whom he knoweth undoubtedly to have a Concubine, lindx;or Subintroduced Woman.] Quaer. Whether they that make him a Schismatick that goeth from a scandalous, wicked, malignant, or utterly insufficient Priest, and dare not commit the care of his soul to such a one, be not looser than Pope Nicholas and this Roman Council was?

§ 24. A Council at Malphia and another at Paris for Crowning King Philip, and one at Iacca in Spain, of small moment.

§ 25. An. 1061. Was the 22d. Schism or two Popes of Rome, for p. 350five years continuance. The Cardinal Bishops, for fear of the Emperor, chose one that was great with him, Anselm Bishop of Luca: but the Italian Princes perswaded the Emperor that it was a wrong to them and him, and chose Cadolus Palavicinus Bishop of Parma, called Honorius the 2d.rindx; The Sword was to determinate who was the true Pope: Cadolus came with an Army to Rome; the Romans, came out against him, and in the Fields, called Nero's; a great battle (saith Platina) was fought, in which many of both sides f…ll, but Cadolus was driven away. He shortly returned with a great Army being called by a part of the Romans, that were men of pleasure, and by force seized on the Suburbs and St. Peter's Church: But the Souldiers of Gotifred put his Souldiers to flight; and he himself narrowly scaped, the Prefect of Rome's Son with him breaking through the Romans got possession of the Tower, where they besieged him till they forced him to yield, and buy his liberty of the besiegers for 300 pound of Silver. Then the Bishop of Colen having the education of the young Emperor▪ came to Rome to rebuke Alexander as an Usurper, but by Hildebrand was so overcome (that the choice belonged not to the Emperor) that he called a Council which confirmed Alexander and deposed Honorius. The Emperor consented on condition that Cadolus be pardoned, and Gibert (his promoter, Chancellor of Parma) made Arch-Bishop of Ravenna, which the Pope consented to and did. Thus then were Popes and Bishops made.

Q. How shall we be sure, for Cadolus's five years, who was the Pope?

§ 26. A woman called Mathildis a Countess was then the great Patroness of the Papacy, who furnished military Hildebrand (that did all) with Souldiers to conquer several Great Men that opposed them, and to set up Alexander and defend him.

§ 27. This Pope Alexander is said by Bin. and Baron to judge King Harold, Bin. p. 1132.of England, an Usurper, to dispose of the Crown to William of Normandy, rindx;and declare him lawful Successor, and send him a Banner that he might fight for it and possess it. Thus did this Prelate give Crowns and Kingdoms, as the supreme judge (made by himself.)

He after required Rent (Peter-Pence) from England of William.

§ 28. He made some constitutions for his old Church at Milan. Three thing are the summe of them and many other Councils. 1. Against Simonie. 2. Against the Clergies fornication (no Canons cured them of either of these.) 3. That no Lay-Man judge any Clerk for his crimes: only if Priests live in fornication he alloweth Lay-Men to tell the Arch-Bishops, and if they will do nothing, then to withhold their duties and benefits till they amend. (But this Binnius noteth was but a temporary extraordinary concession, for the hatred that this Pope had to fornicating Clergy-Men.) But if they did but now and then lie with a woman by chance, and did not obstinately still keep them, they must not so trouble them.

p. 351§ 29. CCCXLV. The foresaid Cadolus or Honorius 2d. was setled Pope by a Council at Basil, An. 1061. where, say some, many Simoniacal, incontinent, wicked Bishops decreed that no Pope should be made but out of Italy (which they called Paradise, that is, Lombardy.)

§ 30. CCCXLVI. A Council at Osborium, An. 1062. contrarily condemned him and set up Alexander. Though before Platina saith that Cisalpini omnes all on the Romans side of the Alpes obeyed Honorius except Mathildis a good woman.

§ 31. Here Binnius thought a Dialogue of Pet. Damian worthy to be inserted, to prove that Princes may not make Bishops of Rome. In which he would prove that the Decrees that gave the Emperor such power may be changed, because God doth not alwaies perform his own word for want of mans duty;☜ And he saith, that some men have been sinners and perished for obeying Gods own Law, and some rewarded for breaking it; which he proveth by a profane quibble. 1. In Iudas; as if Christs words what thou dost do quickly, had been a command to do the thing. 2. In the Rechabites that drank not Wine when Ieremy bade them; As if Gods Command to Ieremy to try them, had been his Command to them to do it.

A Council was at Arragon in Spain for we know not what.

§ 32. CCCXLVII. An. 1063. Peter Bishop of Florence being accused of Heresie and Simony,☜ and deposed, a Council at Rome renewed Pope Nicolas 2d's. Canons, not to hear Masse of a Priest that liveth with a Concubine or introduced woman: To excommunicate Simoniacks, &c.

§ 33. CCCXLVII. In a Council at Mantua (to quiet some that yet took Cadolus's part and accused Pope Alexander of Simony) Alexander is owned, and Cadolus, not appearing, cast out; who after tryed it out (as is aforesaid) by an Army.

§ 34. CCCXLIX. In a Council at Barcelon the Spaniards abrogated their old Gothish Laws and made new ones, but would not change the Gothish Church rites: Here also Alexander was owned.

§ 35. An. 1065. A Council was at Rome against incest.

§ 36. Another for the same, the former not prevailing.

§ 37. In a Synod at Winchester, William the Conqueror puts down and imprisons Bishops and sets up others, for his own interest.

§ 38. CCCL. A Council at Mentz was to have separated the young Emperor and his Queen, but the Popes Legate hindred it.

§ 39. CCCLI. In a Council at Mentz the Bishop of Constance is cast out for Simony and many crimes; the Emperor being for him.

§ 40. An. 1072. They say an English Council subjected York to Canterbury and owned Wolstan Bishop of Worcester accused for being unlearned as he was.

§ 41. CCCLII. An. 1073. In a Council at Ersord the Emperor got the Bishops to fulfil his will about some Tythes, threatening them that appealed to Rome.

p. 352§ 42. Now cometh in the Foundation of the new Church of Rome, Hildebrand called Gregory 7th. An. 1073. a man of Great wit, and for ought I find in the most probable History not guilty of the gross immoralities, or sensuality of many of his predecessors; but it's like blinded with the opinion which the Papists Fifth-monarchy men have received (and Camp…nelia de regno Dei opened and pleaded for) viz. that Christs Kingdom on earth consisteth in the Saints judging the world, that is, the Pope and Prelates ruling the Kings and Kingdoms of the earth, he did with greatest animosity set himself to execute his opinions. And withal, the factions of Rome and tyranny of their petty Princes and Whores and debauched Citizens, having long made the Papacy the scorn of the world and the lamentation of all sober Christians, constrained the better part to beg help from the Emperors against debauched monstrous Popes and their upholders: And by this means sometimes the choice fell into the Emperors hands, and sometimes when they were far off, the City-prevailing-part rebelled, and chose without them, or pulled down them that the Emperors set up: And then the Emperors came and pulled down the Anti-Popes, and chastised the City faction; and thus between the Italian and the German powers the City was a field of war,☞ and the richer by bribes, and the stronger by the sword, how monstrous villanies soever were set up. It was no wonder then if Hildebrand first by Pope Nicholas 2. and Alexander and then by himself did resolve to run a desperate hazard, when he had two such great works at once to do, as first to recover the debauched and shattered shamed Papacy from this confusion, and then to subdue all Kings and Kingdoms within their reach to such a Priest-King as was then under so great disgrace. And tibi dabo claves must do all this.

§ 43. Hildebrand however had the wit to settle himself at first by seeking the Emperor's consent: And being settled he got Agnes the Emperor's mother and Guardian mostly on his side. He then began to claim presentations and investitures and to take the power over the Bishops out of the Emperor's hands, and to threaten him as Simoniacal, and for communicating with the excommunicate. The Emperor after some treaty submitted, and was reconciled to the Pope; but the Pope said he did not amend. The Pope calls a Council at Rome, where he excommunicated Simoniacks, openly saying that he would excommunicate the Emperor unless he amended. Guibert Arch-Bishop of Ravenna being there accuseth the Pope for such threats against the Emperor, and got Cincius the Prefect's Son to apprehend him and imprison him. The People rise up in arms and deliver the Pope, and pull down Cincius's house to the ground, and cutting off their noses, banish his family out of the City. Cincius got to the Emperor. Guibert. Arch-Bishop of Ravenna, Theobald Arch-Bishop of Milan, ☞and most of all the other Bishops on that side the Alpes conspire against the Pope. (And yet they say that all the world were his subjects.) He calls another Synod of his own Bishops (for Synods p. 353were still the great executioners) where Gibert and Hugo (one of his Cardinals that was against him) are deposed and curst from Christ. This Emperor also calls a Council at Wormes, where by the means of Sigifred Arch-Bishop of Mentz, it is decreed that no man in any thing obey the Pope of Rome. ☜Roland a Clerk is sent to Rome to command the Pope to meddle with the government no more, and the Cardinals are commanded to forsake Gregory and seek for another Pope. Now the War began between the Sword and the Keys. Gregory by sentence deposed the Arch-Bishop of Mentz, and the other Clergy that were for the Emperor; and he Anathematized the Emperor himself,☜ having first deprived him of all Regal Power and administration (as far as his decree would do it.) The form of his curse and deposition Platina reciteth, where are these words [I cast him down from his Imperial and Regal Administration; And I absolve all Christians Subject to the Empire, from that Oath, by which they have used to swear Fidelity to true Kings: ☜For it is meet that he be deprived of dignity, who endeavoureth to diminish the Majesty of the Church.] (Mark O ye Kings and be wise.)

Some told the Pope that the Emperor should not be so hastily Anathematized: To whom he answered, Did Christ except Kings when he said to Peter [Feed my Sheep? when he gave him the Power of binding and looseing, he excepted none from his power.]

The Emperor wrote Letters to many Christian Princes and States to acquaint them with the Papal Injuries; and the Pope wrote his accusations of the Emperor and his own Justification. The Empire was presently all in Division. One part was for the Emperor, and another for the Pope: Most of the Bishops of Germany obeyed the Emperor, and some were against him, as excommunicate. Some Councils were for him, and some against him. And, as Abbas Vrspurgensis said, they did so often swear and forswear according as Power and Interest moved, one time for the Emperor, and another against him, that Perjury was become a common thing both with the Bishops and the Laity. He that will see the many treatises that Learned men then wrote for the power of Princes against the Papal tyranny and rebellion may find them in the Voluminous Collections of Michael Goldastus de Monarchia.

The party that obeyed the Pope chose another to be Emperor, Rodulph Duke of Suevia: The Emperor requireth the Pope to Excommunicate Rodulph: He refuseth: The Emperor calleth a Council of Bishops at Brixia: They depose the Pope, and make Gibert of Ravenna Pope called Clement the 3d. who, saith Onuphrius, sate, 21 years, so long had they two Popes, at this 23d. Schism or doubling.

But did the Emperor nothing to prevent all this? Yes, at the motion of the German Princes to avoid contention, he made an Oath to ask the Pope forgiveness, if the Pope would come into Germany. The Pope on his way fearing that the Emperor coming toward him with an Army would apprehend him, turned back again, and betook him to a strong p. 354City of his Patroness one Mathildis a woman: The Emperor with his Army travelled to him, and came to the Gates of the City; and in a great and sharp winter frost,☞ putting off his Royal Ornaments, came barefoot to confess his fault and ask forgiveness of the Pope. The Pope would not suffer him to come in; He patiently stayed three daies in the Suburbs continually begging pardon, and the Citizens moved with Compassion; At last the woman Mathildis, and Adelai a Savoy Earl; and the Abbot of Cluny became petitioners for him, and prevailed for mercy with the Pope, and he was absolved and reconciled to the Church, having sworn a peace and promised Obedience.]

I give you the words of Platina all along. And now whether Hildebrand or Henry was the better man in common morals, I that knew them not, must refer you to the Historians of that age, of whom some extol the Pope and depreciate the Emperor, and others honour the Emperor, and deeply accuse the Pope; But if an Emperor that travelled so far in…o another Country, and put off his ornaments; and with his Army waited three daies patiently in the Suburbs of a womans City barefoot in a great frost, begging mercy and pardon of a Priest before he could be let in, and after this sware obedience to him, I say, If this Prince did not yet sufficiently submit, but deserve to be turned out of his Empire, though at the cost of blood and desolation to the innocent Countries,☞ it will be hard to know when the Obedience and Submission of Kings is enough to satisfie an ambitious Prelate.

But the Popes Historians say that the Emperor brake his Covenant. It is a hard thing for a King that promiseth Subjection and Obedience to a Pope to be sure to keep his word, unless he foreknew what would be commanded him: when he hath taken away his Power and Kingdom by parts, he may command his life. It's a great doubt to me, when God hath made Princes the Rulers of Prelates, and Procurators of his Church; whether it be not a sin against God and their undertaken office, for these Princes to cast off this trust and work, because a Pope or Prelate claimeth it. The Pope still charged him with sacriledge. But I doubt he expounded his meaning when he deposed him for diminishing the Majesty of the Church, that is, of the Pope and Prelates.

To proceed in the History: In the 3d. or 4th. battle it was that Rodulph was slain; and It was the Popes denial to disown or excommunicate Rodulph after so low a submission of the Emperor, that enraged Henry, and made him think of another remedy than to be a Prelates slave. The Pope called all the Bishops that cleaved to the Emperor seditious: He condemneth Roland the German Legate and sendeth into Germany Legates of his own with a Mandamus, We command that no King, Arch-Bishop, Bishop, ☞Duke, Earl, Marquess, or Knight dare resist our Legates, &c. And the Penalty to the disobedient is terrible, viz. [We accurse him from Christ, ☞and take from him his part of Victory by Arms.] Sure if Popes had the power of Victory, they need not so oft have fled to Castles, nor p. 355to have rid on an Ass with the face backward, nor to have suffered what many of them have done. All this he doth, [Interpositâ Dei et B. Petri authoritate, quâ nulla potest esse major.] Did Peter ever think that his name would have thus subdued Emperors and Kings?

The Pope again in a prayer to God and St. Peter reciteth the 2d. Psalm, and telleth them how the Emperor would cast off his yoke, and again curseth him from Christ, and deposeth him from all his Government, and absolveth all his Subjects from the Oath of Obedience; ☜saying, that, he that may bind and loose in Heaven hath power to take away on Earth, both Empires, Kingdoms and Principalities, and whatever men have to give or take away: If we Iudge the ruling Angels, how much more their Servants? Therefore (saith he to the Bishops) Let Kings and all secular Princes understand by the example of this man, how great your power is in Heaven, and how much God esteemeth you, and let them fear hereafter to break the commands of the Church.] Pass this sentence presently on Henry, that all may understand that this Son of iniquity fell not from his Kingdom by Chance, but by your endeavor.] Plat. p. 180.

Rodulph being killed, the Rebels set up the Emperors Son, a Lad, against his own Father: But at that present he was quieted, and the Emperor went with an Army into Italy, and first Conquered the Army of Mathildis the Popes Patroness, and brought his own Pope Clement the 3d. to the Chair, and was crowned by him: He besieged Gregory in the Castle: Guiscard, a Norman cometh with an Army to fight for the Pope: The Citizens resist him, (the Emperor being drawn out to Sens.) Guiscard burnt and destroyed that part of the City which is between the Laterane and the Capitol, and took the Capitol and destroyed it. He gave the prey of the City to his Souldiers, and delivered Gregory and carried him away to C…ssinum and Salernum, where he dyed, having reigned 12 years. Bin. saith, that Henry besieged Rome three years before he took it. When Robert Guiscard had delivered the Pope, he deposed (quantum in se) all the new Cardinals made by Clement 3. and cursed the Emperor again. Gregory himself saith that Italian, French, and German Bishops were for the Emperor, and they were also for Clement 3. How shall we know then which was the true Pope?

§ 44. No less than ten Books of Hildebrand's Epistles are added by Binnius to his life. Most of them for the Papal Interest. In lib. 2. Ep. 5. He talketh of Philip King of France as he did of the Emperor, saying he was no King but a Tyrant, and declaring that he was resolved to take his Kingdom from him if he did not amend his wicked life.☜ One of his crimes was resisting the Pope that would set Bishops in his Kingdom without his consent.

Epist. 13. He tells Solomon King of Hungary, that his Kingdom is the propriety of the Church of Rome, devoted to it by King Stephen; and reproveth him for diminishing the Roman Kingdom, by accepting Hungary p. 356as from the Germans; and exhorts him to repent and amend.

Epist. 18. He again threatneth the King of France to cut off from the Church, both him and all that give him any Regal Honour or Obedience (O heinous crime! to keep the 5th. Commandment and Rom. 13. 1, 2, 3.) And that this excommunication shall be oft confirmed upon St. Peter's Altar.]

Epist. 28. He suspends (quantum in se) the Arch-Bishop of Breme as an Enemy to the Church of Rome and for hindering his Legates from gathering a Council, and refusing to come to Rome to answer it.

Epist. 32. He calls the King of France a ravening Wolf, and unjust Tyrant.

Many great persons he forced to separate after Marriage, because they were in the fourth degree of Consanguinity.

Epist. 51. He tells the King of Denmark, that not far from Rome there was a Province possest by vile and sluggish Hereticks, and desireth him to send his Son with an Army to conquer them. What Province he meaneth, I am not certain; unless it was the Waldenses.

§ 44. Reader,☞ we are greatly beholden to Binnius who hath recorded, as Oracles, 27 sentences called THE POPES DICTATES, by which you may partly know what Popery is.

1. That the Roman Church was founded only by our Lord.

2. That only the Bishop of Rome is rightly called Universal.

3. That only the Pope can depose Bishops and reconcile them.

4. That his Legates must preside in Councils, though they be of inferior degree, before all Bishops; and may pass on them the sentence of deposition.

5. That the Pope may depose those that are absent.

6. That with those that are excommunicated by him, among other things, we may not dwell in the same house.

7. That to him only it is lawful to make new Laws for the necessity of the time; and to congregate new people; of Canonical to make an Abbaty; and contrarily to divide a rich Bishoprick, and unite poor ones.

8. That only he may use Imperial Ensigns or Escucheons.

9. That all Princes must kiss the feet of the Pope only.

10. That only his name may be recited in the Churches.

11. That it is the one only name in the World.

12. That it is lawful for him to depose Emperors.

13. That it is lawful for him in case of necessity to remove Bishops from seat to seat.

14. That he may ordain a Clerk from any Church whither he will.

15. That one ordained by him may govern another Church; and must not take a superior degree from another Bishop.

p. 35716. That no Synod without his command may be called Universal.

17. That no Chapter, nor no Book may be accounted Canonical without his authority.

18. That his sentence may be retracted by none: and he alone may retract all mens.

19. That he ought to be judged of no man.

20. That no man must dare to condemn any one that appealeth to the Apostolick Seat.

21. That the Greater causes of all Churches must be referred to him.

22. That the Roman Church never erred, nor, as the Scripture witnesseth, will ever▪ err.

23. That the Bishop of Rome, if he be Canonically ordained, is undoubtedly made Holy by the merits of St. Peter, as St. Ennodius Bishop of Papia witnesseth, and many holy Fathers confess, as is contained in the Decrees of Pope Symmachus.

24. That it is lawful for subjects to accuse by his Command and licence.

25. That he may depose and reconcile Bishops without Synodal meetings.

26. That he is not to be accounted a Catholick who agreeth not with the Roman Church.

27. That he may absolve the Subjects of unjust men from fidelity.

These are put by Bin. among Gregory's Epistles, p. 1196. as the Popes Dictates. If I had not translated them from such an unquestioned Author that followeth Baronius, some would have thought they had been but the forgeries of some Protestant accuser, and that the Popes have no such tenents. What one is here that is not false? and how many of them are horridly arrogant? The reading of them would tempt a doubting man to think that the Pope is the Eldest Son of the Prince of Pride, exalting himself above all that is called God, and arrogating Christ's prerogatives, and therefore Antichrist. If any would know what Popery is; A great part of the description is here given you by their greatest Pope himself, and by their chief Historians.

§ 45. Much of his 4th Book of Epistles is to require Princes, Prelates, and People to forsake the Emperor and choose another, and to excommunicate all that will communicate with him: yet in his 11th. Epist. he reciteth himself, how lamentably with tears, three dayes in the frost barefoot, he begged for pardon, and how the compassionate People thought the Pope hard-hearted and tyrannical for not yielding; and that at last two Ladyes and an Abbot overcame him to absolve him.

§ 46. Lib. 4. Epist. 28. He tells the Spaniards also that their Kingdom was St. Peter's property: But why did he trouble himself to lay p. 358claim to particular Kingdoms? Would not his claim to all the world serve turn for the particulars?

Lib. 5. Epist. 4. He clameth the Isle of Corsica.

§ 47. That it may appear that the presumptuous usurpations of the Pope were not consented to by many Bishops, he oft complaineth that many Bishops of France, Italy, and Germany were against him: He abundantly chideth and threatneth several particular Bishops for resisting and disobeying him. Lib. 6. Epist. 4. he writeth thus to the Bishop of Liege. [Having read the Letters of your Brotherhood, we did not a little wonder that you wrote that which became you not, in reverence of the Apostolick seat: but that you did with biting invective reprehend me, for absolving your Parishioner, that lately came to us; as if the Apostolick seat had not authority to bind and absolve whomsoever we will and wheresoever we will: Know therefore that we are greatly moved against your temerity.]

Indeed one of the tricks of the Papal ambition was to be the Asylum of all wicked fugitives that fled from Church justice in all Countries near them; to shew favour to all condemned sinners that would but fly to Rome, and appeal to them from the Justice of their Pastors, yea, and of their Princes too, which made their friends to be rather many than good.

§ 48. And the Church of Rome was not yet rich enough with all the Principalities it had got: They still kept on the trade of enriching the Pope to save their souls. Binnius. p. 1233. honoureth us with a record among Gregory 7th. Epistles, viz. [In the name of the Father, Son and Holy Ghost, in the 6th. year of the Pontificate of Gregory 7th. I Marro Son of Gisler dwelling in the Dukedom of Spoletane, for the Redemption of my own and my Parents souls do give, deliver and offer to St. Peter Prince of the Apostles, and on his Altar, all that belongeth to me of the Castle called Moricicla, &c.] Did Christ think how easily Rich men might be saved (by giving to the Pope in the name of St. Peter) when he said, It was harder for a rich man to enter into the Kingdom of Heaven, than for a Camel to go through a Needle's Eye?

§ 49. Lib. 7. Epist. 3. He saith [They that are Latines do all of them,☞ except a very few, praise the cause of Henry, and defend it, and charge me with too much obstinacy and impiety against him.] And if the Latines did so, what did the Germans, French, &c? You see here that it was far from all the world that was subject to the Pope, and took his part in his usurpations.

Epist. 4. He commandeth a General no more to fight against the King of Dalmatia, as belonging to St. Peter].

§ 50. Yet this Pope doth teach them the truth against deceitful pennance or repentance, Lib. 7. Epist. 10. viz. [We say that it is a fruitless pennance, when men remain in the same fault, or in the like, or in a worse or in one little less:☞ He therefore that will worthily repent, must have recourse to the Original of his Faith, and be solicitous watchfully to keep that p. 359which in his Baptism he promised, viz. to renounce the Devil and his pomps and to believe in God, that is, thinking rightly of him, to obey his Commands.

§ 51. Epist. 11. He tells the Duke of Bohemia that it is customarily and doubtfully that he saluteth him with [Apostolical Benediction.] Because he communicated with the excommunicate: And he denieth his request of using or translating the Divine Service or Offices into the Sclavonian tongue; ☜because there were many mysteries in it. Thus come up the Prohibition to the peoplee, to pray understandingly.

Epist. 14. He absolveth the Bishop of Liege from an Oath because, he took it by force: And commandeth him to rise up against the imposer with all his power, he being St. Peter's enemy.

Epist. 21. He tells the King of Denmark of an ill custom among them, that whatever ill weather or calamity befell them, they imputed all to the ill lives of Priests.☜

Epist. 23. He tells our King William the Conqueror that seeing he was on his side, and is charged by some with all his bloodshed, that now he must be very obedient to him as his Pastor, and Peter's Successor.

And Epist. 25. He tells them that the Papal or Apostolick power is greater than the Kingly and must rule it, as the Sun is greater than the Moon.

Lib. 8. Epist. 1. He laments the Corruption of the Church in Armenia: [1. Because they mixed not Water with Wine in the Sacrament, when all men know that Blood and Water came from the side of Christ.☜ 2. Because they made not their Chrysm of Balsom, but of Butter. 3. Because they honoured the memory of Dioscorus.] O what Heresies!

Pag. 1254. in Bin. There is an Oath that Robert Duke of Apulia, Calabria and Sicily to be true to the Pope, and defend him as holding all these from him; and there is the Popes grant of them to him, laying claim also to his other dominions; the denyal of which he patiently beareth at the present.

§ 52. But lest you think that at least the Kingdom of Spain was fast, all this while to the Church of Rome, Lib. 8. Epist. 2. He writeth thus himself. [By the Letters of my Legate Richard Abbot of Marseilles you may know how great impiety is gone out of your Monastery (of Cluny) by the presumption of Robert a Monk, who imitating Simon Magus, feareth not to rise up against the Authority of St. Peter, with all the craft of his malignity, ☜and to reduce by his suggestion into their old error an hundred thousand men, who by our diligence began to return to the right way:] But he hopes that the Abbot thinks as he, for the honour of the Roman Church. He chargeth the Abbot to cast out this man that had so endangred Spain, adding [And by your Letters diligently acquaint the King who is deceived by his fraud, that he hath greatly provoked St. Peter's wrath and indignation against him, and his grievous Revenge against him and his Kingdom unless he repent, because he undecently p. 360handled a Legate of the Roman Church, and believed falshood rather than truth. Of which that he may worthily make satisfaction to God and St. Peter, as he hath disgraced our Legate, so let him by due humility and condign Reverence, make himself commendable and devout. For we think meet to signifie to him by you, that we will excommunicate him if he correct not his fault,☞ and will solicite all the faithful in the parts of Spain to his confusion: And if they be not obedient to my command,☞ I will not think much to travel into Spain my self, and there to endeavour dura et aspera, Things hard and sharp against him as an enemy of the Christian Religion.] O brave Pope! had not these men a notable Knack or hap that could sit and talk down Emperors, and Kings, and subdue and dispose of Kingdoms, by sitting at home and talking big, and telling them that St. Peter was angry with them?

And who was this King but the great Al…onsus, to whom he writeth himself, Epist. 3. to put away his evil counsellors, and hearken in all things to the Popes Legate, Richard?

§ 53. Epist. 6. l. 8. He commandeth Souldiers to help Michael the Emperor of Constant against the Usurper, to make himself judge, and get an interest again in the Empire: But in vain.

§ 54. Epist. 7. He declareth that divers Princes having sworn and promised him help, he resolved to come with an Army to recover Ravenna to the Church.

Epist. 8. He rejoyceth that they had newly found St. Matthew's body, and bids them now take him joyfully for their patron. These are the grounds of Popish superstition: The body of St. Matthew that preached to the Abassines in another part of the world,☞ is found at Salerno in Italy, a thousand years after he is dead. O that one knew how to be sure that it was his body, and how it came thither! Divers such findings they glory in.

§ 55. Epist. 10. He writeth to Orzoceus Prince of Calaris or Sardinia, to require him as a note of his obedience to St. Peter and concord with the Church of Rome, whose use it is, to let his Arch-Bishop shave his Beard,☞ and to command all the Clergy of his dominion to shave their Beards; and if they obey not, to force them to it, or exclude them. And to be sure of success he lets him know, (how truly I know not) that many Princes importuned him to give them leave to invade his Countrey, but (this righteous ruling Pope) denied leave to them all, till he had tryed whether he would obey him, which if he would do, he would not only deny them leave to invade him, but also protect him. Reader, think here. 1. Whether Princes held not their kingdoms loosely when they where to lose them if they obeyed not the Pope in so small a thing as the shaving of a Priests Beard. 2. Whether it were not a hard thing for the Catholick Church then to have concord, when so small a difference as the shaving or not shaving of Beards were put into their terms of Union p. 361and Peace?☞ Who were the Schismaticks then? was it not the makers and imposers of such laws and terms? 3. Is it not a high power that is claimmed by Popes, when no Priest in all the Christian world may have so much as his Beard in his own power, in which nature hath given him a propriety? How much more might the Pope then command all mens purses? 4. May way we not see here on what weighty reasons, these men condemn God's word of insufficiency, and plead for traditions, and a necessity of their additional Laws? When Scripture hath left out the shaving of mens Beards, and we had never had such a Law, if such power as the Papal had not made it? O what discord and disorder would there be in the Church if we had not so necessary a government! and what confusion would toleration introduce, if mens Beards were left at liberty! But if Paul called the heathen Phylosophy Vain and [Science falsly so named.] 1 Tim. 6. 20. as befooling the world with pedantick trifling, and calling them off from their great concernes, may we not say then that this is vain Government and Order falsly so named, which thus calleth the Church from its primitive purity, simplicity and unity, when Christians were known by loving one another, to these childish games, that the Prelates and Priests of the Catholick Church must be known by their being without Beards? One would suspect this had its original from Pope Ioane, if there were indeed such a person; and that it is a Symbol of the Churches sex, as it is called Our Mother; or at least that Marozia or Theodora instituted it. 5. And do you know which were the more inexcusable, for silencing and persecuting the preachers of the Gospel? The Iews that did it because they thought it took down Gods Law, and would bring the Roman Power on them; Or the Roman heathens that thought the Gospel destroyed the worship of their forefathers Gods; or the Roman Papists, that silenced and persecuted men for wearing Beards? 1 Thes. 2. 16.

§ 56. Epist. 11. When some French Preachers had revived Religion in Sweden; the Pope, desirous to reap where they had sowed, sends to the King of Sweden, to tell him his joy; and that what the French taught them they recieved from Rome, and to desire him to send one of his Bishops to Rome, to acquaint him with their customs, and to receive his Laws and Mandates. You see by what means Rome was raised.

Epist. 15. A Bishop gave up his Bishoprick: The Pope chides him and commands him to a Monastery; Rather than do so, he returneth to his seat again: The Pope chargeth him with the Idololatriae scelus the Crime of Idolatry, for not obeying him; and writes to them not to recieve him or be ruled by him, as ever they loved the Grace of God and St. Peter.

The like he doth, Epist. 16. by the disobedient Bishop of Narbon, and Epist. 17. by the disobedient Arch Bishop of Rhemes, and Epist. 18. 19, 20. of the same; and all this in St. Peter's name. Yea Epist. 20. he requireth the King of France (Philip) to joyn against the Arch-bishop of Rhemes as excommunicate, as ever he would have St. Peter's Grace, because his Kingdom and his Soul were in St. Peter's power. And it is no p. 362wonder that they that believe that the Pope is St. Peter's Vicar and Secretary, and that their souls are in his power, will give him all their Lands or Kingdoms to save their souls.

§ 57. When the Pope sentenced the Emperor Henry to be excommunicate and deposed, and was charged to have done this without authority, he wrote his 21 Epist. l. 8. to the Bishop of Metz to prove that he had power to do it; and to absolve his Subjects from their Oaths of fidelity; saying, that the Scriptures were full of certain documents to prove it. And his certain documents are Tibi dabo Claves, &c. and Feed my Sheep; And Kings are not excepted. They are St. Peter's Sheep. Bin. p. 1262. he saith, that the Head of Priests is at the right hand of God; but who knoweth not that Kings and Dukes had their beginning from them that knew not God, and affected by blind lust and intolerable presumption to domineer over others, the Devil the Prince of the world acting them, in Pride, Rapines, Perfidiousness, Murders and all wickedness? who while they would have the Priests of the LORD to stoop to their footsteps, are rightlyest compared to him who is head of all the Sons of pride, who said even to Christ, All this will I give thee, if thou wilt fall down and worship me. Who doubteth but that the Priests of Christ are the Fathers and Masters of Kings and Princes, and of all the faithful? And is it not notorious miserable madness for a Scholar to endeavour to subjugate his Master, and a Son his Father, and by wrongful obligations to subject him to his power, by whom he believeth that he may be bound or loosed both in Earth and Heaven? Did not Pope Innocent excommunicate Arcadius the Emperor? and Pope Zachary depose from his Kingdom the King of France, not so much for his iniquities, as because he was not meet for so great power; placed Pepin in his stead, and absolved all the French from the Oath of fidelity? Ambrose sheweth that Gold is not so much more pretious than Lead, as the Priestly Dignity is higher than the Kingly Power. Pag. 1263. Yea even the exorcists have power over Devils: How much more over those that are Subject to the Devils, and are his members? And if the exorcist excel so much, how much more the Priests? And every King when he cometh to his end, doth humbly and pitifully beg the Priests help, that he may scape the prison of Hell, and Darkness, and at the judgment of God be found absolved. But is there either Priest or Lay-man that when he is dying begs help of the King for the saving of his soul? What King or Emperor can by his Office, take a soul by baptism from the power of the Devil, and number him with the Sons of God, and fortifie him with holy Chrism? And (which is the greatest thing in the Christian Religion) can with his own mouth make Christs body and blood? Or which of them can bind and loose in Heaven and earth? By all which it may be plainly gathered by how great power the sacerdot al dignity excelleth. Which of them can ordain one Clerk in the holy Church? How much less can they depose him for any fault? For in orders exclesiastical, to depose is an act of greater power than to ordain: For Bishops may ordain Bishops, but in no wise depose them without the authority of the Apostolick seat: Who then that hath any knowledg can doubt but that Priests are preferred before p. 363Kings? In a word, we must know that all good Christians are more fitly Kings than evil Princes: For these by seeking the Glory of God do strenuously rule themselves: But the other seeking their own, and being enemies to themselves do tyrannically oppress others: These (good Christians) are the body of Christ. The other (bad Princes) are the body of the Devil. These so rule themselves, as that they shall reign eternally with the highest Emperor. But the power of the other brings them eternally to perish by eternal damnation, with the Prince of darkness, who is King over all the Sons of Pride. And it is not to be wondered at that(*)(*)And are Prelates so bad too that rule the Church? bad Prelates consent to an unrighteous King, whom for their ill got preferments by him, they love and fear, who Simoniacally ordaining any, do for a base price sell even God himself. For as the elect are inseperably united to their head, so the reprobate are pertinaciously confederate against the good with him that is head of their militia.(*)(*)Was it a mark of a reprobate to obey the King against the Pope? Let Emperors and Kings see then how much the Imperial and Kingly dignity is to be feared, in which very few are savedbbAnd are there more Popes saved? and those that by Gods mercy come to salvation are not made so good (or eminent) as many of the poor, the Spirit of God being judge: For from the beginning of the world to these times of ours, we find not in all the authentick Scripture any Emperors or Kings whose lives were so adorned with greatccHow few Popes ever wrought miracles? virtue and miracles, as were an innumerable multitude of the contemners of the World; though I believe that by Gods mercy many of them have been saved: For to say nothing of the Apostles and Martyrs, what Emperor or King, was ever famous for miracles, like Martin, Anthony, or Benedict? what Emperor or King did raise the dead? cleanse the Lepers? illuminate the Blind? Constantine of pious memory, Theodosius, Honorius, Charles, Lewis, propagators of Christian Religion, defenders of the Church, are praised and honoured by the Church, but not noted to have shined with such glory of miracles. Moreover to what Kings or Emperors namesddIt's worth the enquiry what is the reason that we have no holy days, Churches, or Masses named for the honor of Kings save a few of late that were devoted to the Pope. are Churches or Altars dedicated? or hath the Holy Church appointed Masses to be celebrated? Let Kings and other Princes fear lest by how much in this life they would be preferred before other men, by so much the more liable they be to eternal burnings. As it is written: Wisd. c. 6. Great men shall be greatly tormented. For they have as many men to be accountable for, as were Subject to them. (**Ah poor Pope then! that must answer for all the world or Church, even for those at the Antip…des which Pope Zachary believed not. And if one religious man find it so great a work to keep his own soul, how great a labour belongeth to Princes, for so many thousand souls? (*) And if the judgment of holy Church so bind a man for killing one; what will become of them that for this worlds honour murder many thousands? Who though they sometime cry Meâ Culpâ for killing many, yet are glad at the heart for the extension of their honour, and are not sorry that they did what is done, nor that they have driven their Brethren into Hell.

The rest of the Epistle exhorteth Kings to avoid Pride and Tyranny: As I cite it historically to shew you the Spirit of Papacy, so fas est et ab hoste doceri. There is somewhat in it worthy the remembering, that greatness prove not pernicious to themselves and others, for want of goodness.

§ 58. But sure these Papal arguments savour not of infallibility: May not a mean wit discern, 1. That goodness giveth not right to places p. 364of Government without a call, else the best man must be always King: And then what Pope had Title to his Seat? Right to Heaven, will not prove a right to Kingdoms: Nor, è contra, Power to cast out Devils will not prove that the exorcist may cast out the King,But you use to say that Kings are not for souls but for the body. nor give him Laws. 2. What though the King be a Scholar to a Grammarian, a Musician, a Physician? Is it therefore absurd that he be King over these Masters? What though he must obey his Physician for his life? May he not command that Physician for the common peace? What though he cannot do that which a Physician, a Musician &c. can do? May he not rule them for all that? 3. What a discontented mind have such holy Prelates, that cannot be satisfied with their Title to Heaven, their Miracles, Sanctity, Church-Keys &c. unless they may also be above Kings, and have the secular power also? 4. And what cause have Kings and States to look to themselves, that are under such Priests, where every Clergy man is their Master? And how many superiors then hath every Popish King? Even as many as he hath Prelates, Priests or exorcists. Yet I will confess that if Princes had been as bad still as some of them have been, and as such Popes pretended; and Popes and Prelates, and Priests had been as Infallible, Holy, Wise and Peaceable as they have pretended, and had not proved the shame of Religion and Incendiaries of the Christian World, in so many generations, it would have tempted men strongly for the interest of Religion and mankind, to wish that all power had been committed to the Clergy, and that Campanella's Regnum Dei, or Fift-Monarchy, by Priestly Government of the World, had taken place. But when their own historians make fourty Popes together Monsters of wickedness, and piety at the same time to be translated to the Princes, this turneth our thoughts another way: Especially when we find still that a proud, worldly, wicked Clergy, are the great confounders of the World.

§ 59. Epist. 23. He sends to his Legates to demand of the King of France,☞ that every house do give a penny to St. Peter, if they take him for their Father and Pastor. It seemeth the Roman Peter must have money, Rule and Honour of all the world, though he cry it down in others.

§ 60. Lib. 9. Ep. 1. He suspendeth the Arch-Bishop of Rouen in Normandy, from consecrating any Bishop or Priest, or Church, because he had not visited the Pope at Rome, when as men and women came to him from the remoter parts of the Earth; (The Pope loved much company, and loved not privacy so well as I do.) and because he had not sought his pallium; though he wrote submissively to him.

§ 61. Even this Pope Ep. 2. l. 9. Professeth to the King of Spain [that a Lye is a sin though it come from a pious intention for peace; but in Priests it is a kind of Sacriledg.] And if so, Priests had need to take heed that they Lye not, by swearing, subscribing, declaring or professing any falshood though à Pope should command them.

§ 62. In the same Ep. he congratulates that Spain received his Order of service or Liturgie, because that which they used hitherto had some things p. 365contrary to the Christian Faith.☜ What? Was the old Spanish Liturgy, heresie?

§ 63. Ep. 3. l. 9. The Pope upon the death of Rodulph, fearing the Emperors coming into Italy, pretendeth that now all men advised him to receive the Emperor, for peace, into his favour and mercy; saying, that almost all the Italians were for him, and that his Patroness Mathildis was counted mad by her own Subjects, who would not fight for her and him; and therefore sends to try whether he could get any help from others; charging them to see that the next chosen King be one true to St. Peter, and to that end sends them an Oath of obedience to Saint Peter and his Vicar which the King must take.

§ 64. Ep. 4. He employeth his agents to engage the Norman Duke Robert to help him with an Army.

And Ep. 5. His Legate having deposed all the Bishops of Normandy that refused to come to his Synod, he tells him that William King of England, and Duke of Normandy, though he was not so good as he should be, was more useful and better to the Church than other Kings, and therefore must not be offended,☜ and therefore bids him restore the Bishops: and also to pardon some Soldiers, excommunicated for not paying tythes, because they must not lose the Soldiers.

Ep. 8. He writeth to the Duke of Venice, by all means to avoid all excommunicate persons, and their friendship and favour lest they came into the snares of the same damnation: For Ana…hema's were the arms by which he subdued Emperors, and was to do his work.

The like to others in other Epistles. And Ep. 12. He brought one Count Bertran to swear him fidelity, and to give him all his Countrey, and honour as Earl of Provence, ☜and this for the pardon of his own and his Fathers sins.

§ 65. Ep. 14. He congratulates to the Kings of the Visigoths their conversion to Christianity; but tells them they must oft send to Rome for further instruction.

How frequently he made Arch-Bishops and Bishops travel to him out of other Kingdoms when his Legates wronged them, many other Epistles shew.

Ep. 17. The Norman Duke, Robert, acquainteth the Pope with a Victory which he had got: He returneth him this answer, that he had but done his duty and now as it was Saint Peter that had given him this victory, if he would not make him angry, he must now be thankful to Saint Peter, and remember what he owed him, to help him against the Emperor, Henry, and all his other enemies.

§ 66. Ep. 20. He writes to the Arch-Bishop of Canterbury that he had shewed himself guilty of disobedience which is as Idolatry in that he had not travelled to Rome to visit the Pope when he commanded him; and tells him that if he come not by All-Saints day next he shall be deposed; for many weak men that could scarce rise out of their beds, came from other much farther Countreys: and he should lose Saint Peter's grace if he failed (must they do so also from the Antipodes?)

p. 366Ep. 22. He tells the Count of Angiers (or Anjou) that he should have obeyed the sentence of his Bishop, though it was unjust. And so every wicked Prelates power over Princes and all others shall be absolute.

He flattered our King William the Conqueror more than other Kings; but ep. 2. l. 11. He complaineth of his punishing a Bishop, telling him that God taketh them as the apple of his eye, and saith, Touch not mine anointed; and though they are naught and very unworthy they must be honoured, and being called Gods, men must not meddle with them.

Ep. 1. Append. (Bin. p. 1278) he tells Lanfrank Arch-Bishop of Canterbury, how far the Church was from purity in his days; viz. that [The Bishops and such as should be Pastors of Souls, do with insatiable desire hunt after the Glory of the World, and the pleasures of the flesh. And do not only themselves confound all things that are holy and religious, but by their example draw their Subjects to all wickedness; And that to let them alone is unlawful, and to resist them how difficult!

So much of the Epistles of Greg. 7th. who seemeth to be much more against vice than his predecessors for many ages, but more for tyrannical usurpation and rebellion than ever any that was before him: And if the better sort of them be such, what may be expected from them?

§ 67. CCCLIII. An. 1074. In a Council at Rome Priests were forbid marrying, and all that were married commanded to put away their Wives: The Arch-Bishop of Mentz trying to do the same in Germany, the whole party of the Clergy (saith Lambert, an. 1074) raged against it, and called the Pope a downright Heretick that opposed Christs Law, who forbad putting away Wives except for fornication, saying, all men cannot receive this saying; and as driving men to fornication: They went from the Synod, and some were for casting cut the Archbishop of Mentz and putting him to death: But he spake them fair. But the Pope went on.

§ 68. CCCLIV. In a Synod at Genesius, the Popes Legate and Anselm Lucens. excommunicated many that had been against Anselm: whereupon the whole City was enraged, and forsook Mathildis, and joyned with the Emperor, and expelled the Bishop, one Peter a Canon leading them.

§ 69. CCCLV. an. 1075. a Council at Rome excommunicated five of the Emperors Family; unless they travelled to Rome and made satisfaction: It excommunicated Philip King of France unless he satisfied the Nuntii of the Pope: It suspended the Arch-bishop of Breme, the Bishop of Strasburg, the Bishop of Spire, the Bishop of Bamberge, and in Lombardie the Bishop of Papia, the Bishop of Turine, the Bishop of Placentine, and also Robert Duke of Apulia, and Robert de Roritello. &c.

§ 70. an. 1075. Was the foresaid Synod at Mentz where the Arch-Bishop seeking to bring the Clergy to obey the Pope in putting away their Wives, was fain to put it off to save his life from the Clergies rage.

The English Councils I omit referring you to Spelman, of which one deposed Wulstan (they say injuriously) &c.

§ 71. CCCLVI. an. 1076. A Council at Worms sentenced the Pope deposed. Two Bishops awhile refused consent, but at last yielded: And p. 367they sent to the Pope, that thenceforth all that he did as Pope was void.

§ 72. CCCLVII. Hereupon the Pope calls a Council at Rome, which excommunicated all the German Bishops that deposed him, and the Bishops: of Lombardy as conspiring against St. Peter, and many French Bishops: And with them the Emperor Henry; and deposed him (quantum inse) from all his dominions: and absolved his Subjects from their oaths (as aforesaid.)

§ 73. CCCLVIII. The excommunicate Bishops had a Council at Papia, where they retorted the Popes Anathema on himself, and excommunicate him.

§ 74▪ CCCLIX. The Pope calls another Council at Rome, where the Arch-Bishops of Millan and Ravenna (the Antipope) are excommunicate, and the Emperor's cause and party again condemned.

§ 75. CCCLX. Another Synod at Rome an. 1078. decreed divers things for defence of the Clergies priviledges. And it is observable that to that day the old Canons were in force for nulling all ordinations not made by the Common Consent of the Clerks and People:☜ Ordinationes quae interveniente pretio vel precibus, vel obsequio alicujus personae ea intentione impenso, vel quae non Communi consensu Cleri & populi secundum Canonicas sanctiones fiunt, & ab his ad quos consecratio pertinet, non comprobantur, infirmas & irritas esse dijudicamus; quoniam qui taliter ordinantur non per ostium, id est, per Christum intrant, sed ut ipsa veritas testatur, fures sunt & latrones. Therefore it is no sinful separation to disown and avoid such obtruded Bishops or Pastors as are not so ordained by the Common Consent of the Clergy and the People.

§ 76. In this Council the Pope, to keep up some pretensions yet to a power in the East, excommunicated the new made Emperor Nicephorus Botoniates for deposing wrongfully the Emperor Michael and his Wife Mary, and his Son Constantine Porphyrus, and putting them into a Monastery and invading the throne, whom the Patriarch Cosmas lately set up by Michael, had Crowned: But thus matters were then often carryed.

§ 77. That we may a little take along some of the Greek affairs, note here, that Zimisces being dead an. 975. the Empire returned to Basil and Constantine the Sons of Romanus jun. Basil held it 50 years; and Constantine three more. Against them rose first Bardas Scleros, and then Bardas Phocas. Basil overcame and subjected the Bulgarians: An. 1028. Argy…us Romanus took the Empire with Zoe Constantine's daughter (putting away his Wife for her and the Empire.) After five years Zoe killed him, and took her adulterer and the agent Michael Paphlago to her bed and Empire. He being afflicted in body penitently turned Monk, and reduced Zoe to some order: But being dead, she took Michael Calephate who sware to obey Zoe; but breaking his Covenant, she deposed him and put out his eyes. And an. 1042. She took to her bed and the Empire Constantine Monomachus, in whose times the Greeks had divers losses by the Sueves, and by the Normans that got Apulia. At which time the Turks being Soldiers under the Persians, revolted and oft overcame them. Zoe and her Sister Theodora having ruled all, dye. In Constantines time Michael Cerular Patr. of Const. wrote p. 368against the Church of Rome. Theodora being dead, Michael Stratonicus reigned one year: who was forced to resign to Isaac Comnenus: 1057. Who being diseased turned Monk, and made Constantine Ducas Emperor: an. 1059. He dyed 1067 swearing his wife Eudocia not to marry and make a Father in Law to his three Sons; but she brake her oath and marryed Romanus Diogenes and made him Emperor: He is taken in fight by the Sultan, and released, and when he came home his eyes put out by his own Subjects; of which he dyed an. 1071. and Eudocia is thrust into a Monastery. Michael Paripinacius, the Son of Const. Ducas is chosen Emperor: The Turks and others greatly weaken the Empire: Two Nicephori usurp: One called Botoniates, helped by the Turks, getting possession, Michael entred a Monastery, and the other Nicephorus Byennius is overcome and his eyes put out: Botoniates after three years, is deposed and made Monk by Alexius Comnenus, who was made Emperor, an. 1081, and being worsted by Robert D. of Apulia, and having dealt ill with Godfrey and his army going for Palestine, and beaten by them an. 1096. living 70 years and reigning 37 he dyed an. 1118. forsaken first of all, and succeeded by his son Calojohannes.

Sect. 78. CCCLXI. A Roman Council an. 1079. Forced Berengarius to recant, and to own Transubstantiation.

Sect. 79. CCCLXII. An. 1080. Another Roman Council renewed the deposition of the Emperour, and gave his Empire to Rodulph, the Pope excommunicating Henry, and saying [Confidens de judicio & misericordia Dei ejusque piissimae matris semper Virginis Mariae, fultus vestra authoritate, saepe nominatum Henricum, quem Regem dicunt, omnesque fautores ejus excommunicationi subjicio, & anathematis vinculis alligo: & iterum Regnum Teutonicorum & Italiae ex parte omnipotentis Dei & vestra,☞ interdice…s ei, Omnem Potestatem & dignitatem illi regiam tollo, & ut nullus Christianorum ei sicut Regiobediat, interdico: Omnesque qui…i juraverunt, vel jur abunt de regni dominatione a juramenti promissione absolvo: Ipse autem Henricus cum suis fautoribus in omni congressione belli, nullas vires, nullamque in vita sua victoriam obtineat. Then he giveth absolution from all their sins to all that take part with Rodulph, and blessing in this life and that to come. Adding [Go on then holy Fathers and Princes I beseech you,☞ that the whole world may understand and know, that if you can bind and loose in Heaven, you can on earth both take away the Empires, Kingdoms, Principalities, Dukedomes, Marquisates, Earldoms, and Possessions of all men, according to their merits, and grant them (to others) for you have often taken away from the evil and unworthy,☞ Patriarchates, Primacies, Arch-Bishopricks, Bishopricks, and given them to religious men:☞ For if ye judge spiritual things, what must men believe that you can do about things secular? and if you judge the Angels that rule over all Proud Princes, what can you do with their servants? Let Kings and all secular Princes now learn, how great you are and what you can do;☞ and let them hereafter be afraid to set light by the Command of your Church: And exercise your Iudgment so speedily on the said Henry, that all may know, that he falls not by chance, but by your power; I wish he be confounded to repentance, that his Spirit may be saved in the day of the Lord.] O brave Pope!

From this Council the Pope sent▪ Rodulph a Crown with this inscription— Petra dedit Petro Petrus diadema Rodulpho. But all this was but as Balaam's attempt; It destroyed not Henry, nor saved the life of Rodulph, that was after killed.

Sect. 80. CCCLXIII. An. 1080. The Emperor called a Council at Brixia which deposed Gregory as [a false monk, the pestilent Prince of all villanie, the invader of the Roman Seat, never chosen of God, impudently intruding himself by fraud and money, subverting all Church-order, perturbing the Kingdom of a Christian Empire; designing the death of Soul and Body to a quiet Christian Emperour: defending a perjured King; sowing discord where there was concord, and strife, where there was peace, scandals among brethren, divorces between Husband and Wife, and shaking all that seemed to be in quietness among godly men; a proud preacher of Sacriledge and flames, defending perjuries and murders, questioning the Catholick doctrine of Christs body and blood, an old Disciple of Berengarius **These were no Protestant Bishops, and either wronged him, or he was greatly changed.a follower of divinations and dreams a manifest Conjurer, possessed with a divining evil Spirit, and so swerving from the true Faith.] And they made Guibert Pope in his stead (as was aforesaid.)

p. 369§ 81. CCCLXIV. A Council at Lyons, An. 1080. deposeth Manasse Bishop of Rhemes, for refusing to give account to the Pope, &c.

§ 82. CCCLXV. Another at Avenion, maketh Hugo Bishop of Gratianople.

§ 83. CCCLXVI. Another at Meaulx, maketh Arnulph Bishop of Soissons.

§ 84. CCCLXVII. Another at Rome, An. 1081. Excommunicateth the Emperor again.

§ 85. CCCLXVIII. An. 1083. another at Rome, the Pope kept three days in sighs and groans, being besieged, and then dismist it.

§ 86. CCCLXIX. An. 1084. in another, the besieged Pope again excommunicated the Emperor, and the new Pope Clement (Guibert Raven.)

§ 87. CCCLXX. An. 1085.☜ A Council at Quintilineburg condemned two Heresies: The first was the Royalist Heresie of Loyalty, called the Henricians, from Henry the Emperor, who thought that the Pope and Prelates had not authority to depose Kings and Emperors, but were to be Subjects to them. An Heresie, if such, that most Kings are very much inclined to, as taught them by St. Paul, Rom. 13. and by St. Peter himself. You see, O Princes, if you will be the Popes and Prelates Executioners, that you must come at last to the Stake your selves, and fall under the Law de Hereticis comburendis, unless you will be Servants your selves, or trust to some peculiar chalibeate remedies.

The great argument of the Pope was [The Disciple is not above his Master. One Gunibert undertook to prove, That the Pope had no such power, but what he had usurped, and taken to himself, but might be judged. But the foresaid Argument struck all dead. But might not these Prelates have understood, 1. That the Pope himself may have a Master in Philosophy, Physick, &c.? And is he not for all that, Above his Master? 2. Is the King above no Master that teacheth him in any Art or Science? 3. Are not Christ's words plainly to be understood, of Superiority and Inferiority in eodem genere? The Disciple as such is not above his Master; but as a King he may: or else Princes give up their Kingdoms to every Schoolmaster that they choose. 4. This Doctrine sets not only Popes and Prelates, but every teaching Priest or Preacher above the King; for to such the King may be a Disciple. 5. This tendeth therefore to tempt Princes to be utterly ignorant and brutish;☜ for fear lest by learning any thing of any Master, they should give away their Kingdoms. And if Children be Kings by inheritance, what a snare is here laid to undo them? 6. Doth not the Holy Ghost say, Let every Soul be subject; and were not Peter and the Apostles some of these Souls? Did not Christ himself and Peter pay Tribute?

But remember again you that are Subjects to such Councils and Prelates, that it is by them judged Heresie to be Loyal, and to plead for the Clergies subjection to Kings.

§ 88. The Heresie of Wecilo was here also condemned, that said (as they report him) That when the secular Men were spoiled of their Estates and Goods, (it's like by the Ecclesiasticks) they were not bound to obey the Ecclesiasticks, p. 370and might be received by others, when they were Excommunicate. It was therefore decreed,☞ [That whoever was Excommunicate by his Bishop, that Bishop not being himself Excommunicate, or deprived of his Office, though it were unjustly done, should by no means be received to Communion (by any other) unless absolved in the Ecclesiastical manner.] And so God must be disobeyed, that commandeth the Faithful to worship him in Sacramental Communion, whenever any proud, malicious or drunken Prelate will forbid him: And must so live and die, unless his Masters will repent of their injuries. When as it is usual for one injury to engage a Man to more, or to continue it, for the justification of the first.

§ 89. Another Decree of this Hereticating Council was, What days to keep the Spring and Summer Fasts on; and that none eat Cheese or Eggs in Lent. This is the Roman holiness, and way to Heaven.

Many Archbishops and several Cardinals were here Excommunicate also, for being for the Emperor against the Pope.

§ 90. CCCLXXI. But the Wars of Councils continuing, a Council was called by the Emperor at Mentz, where the deposition of Gregory, and the substitution of Clement (whose Legates were present) was confirmed, and the Condemners again condemned.

And so we have done with the Life, Letters and Councils of Hildebrand.

§ 91. Pope Gregory dying, Clement alone was Pope one year, and then the Italians chose Desiderius an Abbot, called Victor the 3d. This was the 23d Schism, or two Popes at once. Victor lived but a year and three months, and 24 days. Historians tell us of Famines, and dreadful Prodigies in those days. In that little time he raised an Army which beat the Saracens in Africk.

§ 92. CCCLXXII. A Council at Capua chose this Victor, An. 1087. and when he was brought to Rome, they found Pope Clement in possession, and keeping it by Arms: but when they had fought, Victor's Soldiers proved Victors, and his Title to be best.

§ 93. CCCLXXIII. Victor had a Council at Benevent, where he damned Pope Clement and his Bishops, An. 1087. The grand Controversie of those times of the Pope against the Emperor and other Princes was, about Presentations to Bishopricks, or Investitures, which the Pope said, belonged to no Layman: Victor's Council again judged such Presentations or Collation of Bishopricks to be Sacriledge, and such Simoniacs that used them: And here it's worth the noting that they decree, (Bin. p. 1293.) That Penance and Communion may be received from none but a Catholick: And if no Catholick Priest be there, it is righter to persist without visible Communion, and to communicate invisibly with the Lord, than by taking it from a Heretick to be separated from God. For there is no Communion of Christ and Belial; nor of a Believer with an Infidel: But every Heretick is an Infidel: And a Simoniac because an Heretick, is an Infidel: For though Catholicks because of the Hereticks being over them, cannot have visible and corporal Communion, yet while in mind they are joined to Christ, they invisibly receive his Communion.]