History of the Catholic Church from 600 to 1600, Ecclesiastical epoch 600-1000 · Century 10 · Chapter 4
CHAP. IV. Of BRITAIN.
1. ABout the year 901. Edward the elder, King of England, expelled the The power of Law-making belongs to the King, and not to the Pope.Danes out of Eſſex, Mercia and Northumberland. At that time the authority of inveſting Biſhops, and other Eccleſiaſtical Benefices, as alſo of preſcribing Laws unto Church men as well as to the Laity, was in the power of the King, and not of the Pope; as is evident both by the Laws of Alfred King of England, and Guthurn the Daniſh King of Northumberland; and by the election of ſeven Biſhops, and the diviſion of five Diocies into ten, in one Synod by authority of this Edward; as is at length in Sir Hen. Spelman Concil. but the Pope would be medling in ſuch matters by way of confirmation. Nevertheleſs the Pope's authority did not derogate from Kings or Princes, their power of ruling all matters both Eccleſiaſtical and Civil within their own Dominions. The like is ſeen in the Laws of his ſon Ethelſtan; as is written loc. cit. and by M. Fox in Act. & monime thus; I Ethelſtan King, by advice of Vifelm my Arch-Biſhop, and of other Biſhops, command all the Prelates of my Kingdom, in the name of our Lord and of all the Saints, that firſt of all they, out of my own things, pay the Tithes unto God, as well of the living Beaſts, as of the Corns of the ground; and the Biſhops do the like in their property, and the Elder-men....This I will that Biſhops, and other head-men declare the ſame unto ſuch as be under their ſubjection; and that it …e accompliſhed before the term of Saint John Baptiſt. Let us remember what Jacob ſaid unto the Lord.....Seeing by this Law I have bountifully beſtowed on you, all things belonging unto you, take ye heed unto your ſelves, and to them whom ye ought to admoniſh, that none of you tranſgreſs againſt God nor me....Every Biſhop ſhould promote all righteouſneſs both of God and the word, &c. He ordained that, in every Burrough, all meaſures and weights ſhould be confirmed by the Biſhop's advice and teſtimony. Spelman in Concil. pag. 405. In pag. 411. Hoel King of Wales, made a Law that no Church-man ſhould be a Judge in Civil affairs.
2. In the year 913. Conſtantine the III. King of Scots, gave unto Malcolm A circumſtance is changed in the ſucceſſion of the Scottish Kings.the ſon of Donald the V. the Lands of Cumberland and Weſtmerland, as unto the appearing ſucceſſour of the Crown; hereby making a preparative, that theſe Lands were given by the King, unto him which ſhould be next King; as afterwards the ſucceſſour of the Empire, was inſtalled King of the Romans, prejudging the liberty of ſuffrages. Here by the way it is to be marked, that from the firſt King Ferguſius, untill Kenneth the III. the King of Scots was, by election, from among only them of the Blood Royal. In the daies of King Conſtantine, Ethelſtan King of England made invaſion upon theſe lands, and did ſo great harm unto the Scots, that the King renounced the Crown, and would live a Monkiſh life at Saint Andrews amongſt the Culdees. Edmund King of England, being peſtered by the Danes, made a League with Malcolm An. 945. and reſtored the above-named Lands; upon condition, that the Heir of the Crown ſhould acknowledge the King of England, to be Supream Lord of Cumberland and Weſtmerland; even as afterwards the King of England did unto the French King for Normandy, &c. This deſignation of a ſucceſſour was occaſion of great troubles; for Kenneth the III. made Malcolm, the ſon of King Duffus, Governour of thoſe Lands; and afterwards he would have preferred his own ſon unto the Crown; but the deſignation of the other Malcolm, and his good fame, did croſs his deſire: wherefore the King cauſed him to be poiſoned, nor could the Authour of the deed be known, all men had ſo good an opinion of the King. Then Kenneth propounded unto his Nobility, a new deſignation of his Succeſſour; and alſo propounded the example of other Nations, where the eldeſt ſon of the King, or the neareſt in blood, doth ſucceed; and if the heir be not of ripe age, the worthieſt of the Nobility governs the Realm, under the name of Tutours, and not Kings; and by this cuſtom, ſaid he, ſeditions, bloody wars, and murthers are prevented, which have been frequent in this Country through the ambition of the Nobility. There firſt he asks the opinion of two, which were of higheſt eſtimation, and who might ſeem moſt to oppoſe this novation. They, partly for fear, and partly to decline ambition, did allow the King's purpoſe; and ſo it paſſed current, that the King's ſon was declared Governour of Cumberland. Now as Kenneth goeth about in this way to eſtabliſh his poſterity, he troubleth his conſcience; and partly with inward gripings for the aforeſaid murther, and partly with dreams, he was ſo vexed, that in a morning he goeth unto the Biſhops and Monks, and confeſſed his ſin. Since King Gregory, about the year 855. made ſome Laws for immunity of the Clergy, the Prieſts had ſtraied from the learning and devotion of the ancients: So they brought comfort unto the King, not from the mercies of God through Chriſt; but i… …oin him (for their own advantage) to viſit holy places, and graves of Saints, to kiſs reliques, to redeem his ſin by hearing of Maſſes and alms-deeds; and to account more of Monks and Prieſts then he had done before. Buchan. hiſt. li. 6. But Biſhop Spotſewood in his Hiſtory lib. 2. ſaith, They were not yet become ſo groſsly ignorant, as to beleeve that by ſuch external works the juſtice of God is ſatisfied; although ſome idle toies, ſuch as the viſiting the graves of the Saints, kiſſing of relicks, hearing of Maſſes, and others of that kind which avarice and ſuperſtition had invented, were then crept into the Church; yet people were ſtill taught, that Chriſt is the only propitiation for ſin, and by his blood the guilt thereof is only waſhed away. Herein his judgment is charitable; but how true it is, I ſee not his warrant. The King reſolves to obey the direction, and as he was going to viſit the grave of Palladius, he lodged with Feneſtella Lady of Fettercairne, and was treacherouſly murthered by her, in the year 994. Then Conſtantine, ſon of King Culen, at all occaſions begun to regret the iniquity of the former novation, that thereby the Country would be indamaged, and all they of the Royal Blood defrauded: For, ſaid he, what is more fooliſh then to permit unto Fortune the chief matter of the State? What if the King's children, through infirmity of body or mind, be unapt for government? What if babes had been Kings when the Romans, Peichts and Danes did oppreſs the land? What is more againſt reaſon, then to eſtabliſh that by Law, which God, in his word, hath threatned as a curſe? Neither is the pretended danger of ſedition and murther prevented thereby, ſince there is no leſs fear of Tutors then of Competitours, becauſe thoſe alſo muſt be the neareſt in blood: Wherefore the preſent occaſion is not to be omitted, but preſently to aboliſh that Law, if it deſerve the name of a Law, which was enacted by tyranny and fear; and the former cuſtoms, whereby the Kingdom hath flouriſhed from ſmall beginnings, is in time to be reſtored; leſt it cannot be remedied, when a preparative is once paſt. A Parliament was held at Scone within 12. daies after the death of Kenneth, and Conſtantine was proclaimed King. The Governour of Cumbria, being as yet but young, had little aſſiſtance; but his baſe brother Kenneth levied an Army for himſelf, and Camped at the water Almound, near unto the King; and perceiving his number to be leſſer then the Kings, he ſought the advantage of Sun and wind; the King relied upon his number, and both Captains were ſlain. Then Grim, the ſon or brother-ſon of King Duffus, was proclaimed King by that party. The fore-named Malcolm raiſed an army againſt him; by mediation of Biſhop Forthad they agree that Grim ſhall remain King of the Land by the North-wall of Severus; and Malcolm, during his life time, ſhall poſſeſs the South-part, and ſucceed to the Crown. Nevertheleſs King Grim conſidering that his ſeed would certainly be debarred of the Crown, began to oppreſs both parts; ſo that the North-part ſought aid from Malcolm, and Grim was forſaken by his Army, and ſlain in the year 1016. This tumult for ſucceſſion is not yet ended, as followeth.
3. There is extant a Book, called Altercatio Eccleſiae & Synagogae, without the name of the Authour; by authority of Chronic. Hirſang. it is given to Giſilbert an Engliſh Monk, who is ſaid to have lived in the beginning of this Century. It ſaith in Ca. 4. The Holy Spirit firſt makes the will good, and then worketh by it; truly whatſoever good can be done, whether to think, or to will, or to perfect, is to be aſcribed unto God, and not to man's free-will; therefore if God worketh theſe three things in us, to wit, to think, to will, and to perfect; ſurely He worketh the firſt without us, the ſecond with us, and the third by us; ſeeing by giving the good will he preveneth us; by changing the evil will with conſent, he joineth us to himſelf; and by furniſhing unto our conſent ability and facility, the inward worker is made manifeſt externally by our outward work. Ca. 8. The righteouſneſs of God is manifeſted; here righteouſneſs is meant, not wherewith he is juſt, but wherewith he cloatheth man, when he juſtifieth the ungodly freely: Unto this righteouſneſs the Law and the Prophets give witneſs; the Law, becauſe by commanding, threatning and juſtifying no man, it ſheweth clearly that man is juſtified, by the quickning Spirit, thorow the gift of God; the Prophets, becauſe what they fore-told, Chriſt hath fulfilled at his coming.....We cry unto the moſt ſecret ears of God by deſires, more then by words; for unto him who knows all things, our wiſhes are voices; if thou deſireſt good, thou haſt cried; Moſes was ſilent in voice, and cried by faith, as the woman touching the hem of Chriſt; but others do cry in fear, and fail in faith. Catal. teſt. verit. lib. 11.
4. Fredward a Knight, about the year 940. writ a book concerning the Preſence of Chriſt's body in the Sacrament, following the doctrine of John Scot, and of Auguſtine. Paſchaſius an Abbot writ againſt him. Ibid. About the year 950. it was reported as a ſtrange thing, that Odo a Dane, then Biſhop of Canterbury, turned the bread on the Altar, into the fleſh of Chriſt, and from fleſh into bread again. He confirmed the ſtrange doctrine, with ſtrange arguments; to wit, by lying miracles. Ibid.
5. At that time was great contention in England, between the Monks and Contention between Prieſts and Monks,the Clergy, whereas before all Cloiſterers and Prieſts were called Clergy or Clarks; but then they which did profeſs a ſingle and more ſtrict life, were called Monks and Regulars, and others were called Seculars. This was ſo hot, that where a Monkiſh Biſhop had place, Secular Prieſts were thruſt out; and likewiſe the Secular Biſhops did with the Regulars. During this difference, Dunſtan Arch-Biſhop of Canterbury, obtained from the Pope a Palle, and a Bull to caſt all the Prieſts, who had wives, out of ſome Monaſteries, which by conſent of ſome other Biſhops, they had lately taken from the Monks. Many did diſpute and Preach againſt him. Antonin. hiſt. tit. 19. par. 3. cap. 6. remembreth a Scot which did eſpecially reſiſt Dunſtan; and Alfred Prince of Mercia, took part with the Prieſts. Pol. Virgilius in hiſtor. Angl. writes, that in a Synod it was debated and concluded, that Prieſts ſhould be reſtored; and immediately a voice was heard from the wall, whereon was the Image of Chriſt, ſaying; They think amiſs, who favour the Prieſts. That was received as a Divine Oracle, and the Prieſts were ſecluded from their Benefices and Monaſteries. They ſay, None heard the words but the King; and the Biſhop, and the Prieſts and their adherents became dumb and ſpoke no more. But Sir Hen. Spelman in Concil. pag. 491. ſhews that no mention is of this miracle in Florent. Wigorn. who about that time writ the life of King Edgar; and ſaith, The Synod was diſſolved becauſe of a variance in the election of a new King; and Hoveden writing next after Florent. hath nothing of it. All do agree that in this Synod the one part did maintain their liberty by teſtimonies of Scripture, ancient Canons, practiſe of the Church in all ages. On the other ſide Dunſtan advanceth the late Canons, and the Papal Bull; and when he ſaw that his Gorgon had no force, and the Synod would determine of the Prieſts, Ranulph hiſt. lib. 2. cap. 11. ſaith, that he raiſed the Divel to ſpeak out of the Image theſe former words. The adverſe party proteſts to the contrary, and would not conſent; becauſe they knew that God would not work miracles, for confirming errours contrary to his own word. Catal. teſt. ver. lib. 11. Becauſe at that time all did not agree, the King ſent into Scotland, craving ſome learned men to be ſent unto a Synod, that was called for that cauſe. Io. Bale Cent. 14. ſaith, Fathard, or as ſome call him, Etheldrad (poſſibly they were two) ſingular for learning, eloquence and authority, went; and in Synodo Calnenſi did confirm the marriage of Prieſts by Scriptures, and ſtrong arguments, to be lawfull; that the Monks, being blinded with the light ſhining ſo brightly, had nothing to ſay againſt him. Dunſtan ſaid he was old, and could not attend ſuch diſputes; and although ye ſeem to prevail, it will not be for long ſpace, nor ſhall ye have your will; and ſo by his art he cauſed the beams or joiſts of the houſe to fall; ſome were killed, many were wounded; only Dunſtan was ſafe with his chair, that was fixed on a Pillar. So the controverſie was ended with Diveliſh cruelty. Catal. teſt. ver.
6. In the end of this Century Elfrick, Abbot of Malmsbury, became Arch-Biſhop of Canterbury; by him a Sermon was appointed to be read publickly on Eaſter-day, before they received the Communion. It was Printed at London, An. 1623; and afterwards at Aberdeen, together with Bertram's treatiſe: In it is written thus, Men have often ſearched, and yet do ſearch [So this was queſtioned before Berengarius] how bread that is gathered of corn can The change of the elements in the Lord's Supper.be turned into Chriſt's body; and wine that is preſſed out of many grapes, is turned, through one bleſſing, into the Lord's blood? The anſwer is made thus; Some things be ſpoken by ſignification, and ſome by things certain; a true and certain thing it is, that Chriſt was born of a Maid; he is ſaid to be bread by ſignification, and a Lamb, and a Lion; he is called bread, becauſe he is our life; he is ſaid to be a Lamb, for his innocency; but yet Chriſt is not ſo by true nature, neither bread, nor a Lamb. Why then is the holy Houſel [or Sacrament] called Chriſt's body or his blood, if it be not truly what it is called? without they be ſeen bread and wine both in figure and taſt; and they be truly, after their hallowing, Chriſt's body and blood, through ghoſtly myſtery....Much is between the body of Chriſt wherein he ſuffered, and the body which is hallowed to Houſel; truly the body wherein Chriſt ſuffered, was born of the fleſh of Mary with blood and bone, with skin and ſinews, in human lims, with a reaſonable ſoul, living; but this ghoſtly body, which we call the Houſel, is gathered of many corns, without blood or bone, without lim, without ſoul; and therefore nothing is to be underſtood there bodily, but all ghoſtly. [Mark this diſtinction between the two bodies, or the ſign and the thing ſignified.] Whatſoever in that Houſel gives ſubſtance of life, that is of the ghoſtly might; therefore is that Houſel called a myſtery, becauſe one thing is ſeen in it, and another thing is underſtood; that which is ſeen there hath bodily ſhape; and that which we do underſtand, hath ghoſtly might: Certainly Chriſt's body which ſuffered death, and roſe again from the dead, is eternal and impaſſible; that Houſel is temporal, not eternal, it is corruptible, and dealed into ſeveral parts, chewed between the teeth, and ſent down into the belly; howſoever after ghoſtly might, it is all in every part; many receive that holy body, and yet it is ſo all in every part after a ghoſtly myſtery; though ſome chew leſs, yet there is no more might in the greater part then in the leſſer, becauſe it is whole in all after the inviſible might. This myſtery is a pledge and a figure, Chriſt's body is the truth it ſelf; we keep this pledge myſtically, untill we come to the truth it ſelf, and then is this pledge ended: Truly it is (as we have ſaid) Chriſt's body and blood, not bodily, but ghoſtly; and ye ought not to ſearch how it is done, but to hold in your beleef that it is ſo done. So there. It is true in that homily are ſome ſuſpicious words, as it ſpeaks that the Maſs is profitable unto the quick and dead, and a report of two miracles; but are judged to be an addition, becauſe they ſtand in that place unfitly; and th… matter without them, both before and after, doth agree moſt orderly; and theſe purpoſes are different from the ſcope of the Authour. The ſame Author hath two other Treatiſes, one directed to Wulfsin Biſhop of Shirburn, and another to Wulfstan Biſhop of York; in both which he hath the ſame doctrine of the Sacrament, ſaying; That lively bread is not bodily ſo, nor the ſelf-ſame body wherein he ſuffered; neither is that holy wine the Saviour's blood, which was for us in bodily things, but in ghoſtly underſtanding; both be truly, the bread his body, and the wine his blood; as was the heavenly bread, which we call Manna.