History of the Catholic Church from 600 to 1600, Ecclesiastical epoch 100-1300 · Century 12 · Chapter 2
CHAP. II. Of POPES.
1. PASCHALIS II. was choſen ann. 1099. at his Election the people A new pomp of the Pope.cried, St. Peter hath choſen good Rainer (that was his name;) then he put on a purple veſture, and a tiare on his head, and riding on a white palfrey, was led unto the Lateran Palace, by the people and Clergy; there a Scepter was given him, and a girdle put about him with ſeven keys, and ſeven ſeals, in token of his ſeven-fold power, to wit, of binding, looſing, ſhutting, opening, ſealing, reſigning, and judging. He had open field of his Anti-Pope Clemens III. and put him to flight. Not long after Clemens died, when he had ſat 21. years. Then Richard Earl of Campania, cauſed Albert to be inſtalled for Clemens; but he ſaw no appearance of quietneſs, and forſook his Papacy within four moneths. At Preveſte another was ſet up, whom they called Silveſter III. he deſpairing of ſo great honor, would be an Anachorite within 105. days. A fourth Roman was ſet up; but he was alſo forſaken. So Paſchalis, being alone, ſet his heart to enlarge Peter's patrimony: he beſiedgeth ſome Cities belonging unto the Emperor; and raiſed the Son of Henry V. againſt the Father. The Popes were wont to date all their Writs, from the year of the Emperor; but now Paſchalis beginneth with the year of his Papacy: He ſate eighteen years, and ſix moneths, in continual ſedition.
2. GLASIUS II. had his neck thrown, and was trampled under foot, before he was Crowned; for Cincius Patricius Romanus would have had another elected; and the Emperor ſet up Gregory VIII. and went to dethrown Gelaſius; who fled from place to place, till he came to Cluniak, where he died within a year.
3. CALLISTUS II. was ſet up by the Cardinals at Cluniak, but would not accept till he knew the conſent of the Cardinals at Rome: Before he entered the City, he ſent a Nuntio to excommunicate the Emperor in Germany. He had many bouts with Gregory VIII. and at laſt thruſt him into a Monaſtery. Then began the controverſie betwixt the Imperialiſts, and Contention whether the Emperor, or Pope, should have the precedenc….Papalines, whether the Emperor, or Pope, did excel in dignity? Reaſons were alledged on both ſides: but for brevity I omit the one; and that the pride of the man of ſin may be known, here are the other in rime:
Pars quoque Papalis ſic objicit Imperiali;
Sic dans regnare, quòd Petro ſubjiciare:
Ius etenim nobis Chriſtus utrumque dedit.
Spiritus & corpus mihi ſunt ſubjecta potenter,
Corpore terrena teneo, coeleſtia mente,
Vnde tenendo ſolum, ſolvo ligoque polum.
Aethera pandere, coelica tangere Papa videtur,
Nam dare, tollere, nectere, ſolvere cuncta meretur:
Cui dedit omne decus lex nova, lexque vetus.
Annulus & baculus, quamvis terrena putentur,
Sunt de jure poliquae ſignificare videntur.
Reſpice jura Dei, mens tua cedat ei.
The Emperor was fain to yield, and triumph was made at Rome, when the peace was concluded, fifty years after the diſcord began betwixt Henry IV. and Gregory VII. Then Calliſtus aſſembled a Synod at Lataran, for the ſupport of Jeruſalem; and there was a Decree, that none may diſſent from the doctrine of the Church of Rome; becauſe, as the Son came to do the Father's will, ſo all Chriſtians muſt do the will of their Mother the Roman Church. Then Calliſtus beſiedged Sutrio, where Gregory abode, and brought him unto Rome, ſitting on a Camel, with his face backwards; ſuch was the diſcipline in thoſe days. Calliſtus ſate five years, and ten moneths.
4. CELESTIN II. was choſen by the Cardinals; but Leo Frangepanis by force ſet up Honorius II. who hearing that Celeſtin had renounced his election, did alſo renounce, and then was accepted by the Romans: and he ſate in peace two years; for now the people ſtood in a we of the Pope's curſes.
5. INNOCENTIUS II. was choſen next; but the above-named Leo, with ſome Cardinals ſet up his own Son ANACLETUS II. for fear of him, and his friends, Innocentius fled into France; and in a Council at Claremont, he condemned Pope Anaclet, and all his followers. Bernard in epiſt. 124. calleth Anaclet, the Antichriſt; and in epiſt. 126. he calleth him, the chief of Schiſmaticks; and there he witneſſeth that others ſpoke ſo of Innocentius. From France Innocentius goeth unto Lotharius the Emperor, and promiſeth to Crown him, if he will aid him againſt his Competitor. At this time Pope Anaclet giveth unto Roger Duke of Sicilie, the Title of King, for ſiding with him. Lotharius and Innocentius come together into Rome, as is above: Anaclet lurketh until Lotharius returned, and then he forceth his Anti-Pope to flee into Piſa. Then Bernard wrote his 130. Epiſtle, ſaying, Piſa is aſſumed unto the place of Rome, and is choſen from among all the Towns of the world, to be the Supremacy of the Apoſtolique See [Why then do they now charge us, that we will not tie the Supremacy of the Church unto Rome? ſeeing he alſo addeth] nor happeneth this by chance, or counſel of men, but by heavenly providence, and bountiful favour of God, which loveth them that love him; and hath ſaid unto his Chriſt, Dwell in Piſa, and I will abundantly bleſs her; I will dwell there, becauſe I have choſen her, &c. There a Council was called, and the Pope of Piſa accurſeth the Pope of Rome; and ſent again for the Emperor, who came with a greater Army then before. The firſt place he ſet upon, was the Abbey of Caſſino, and commandeth Abbot Raynold to forſake Pope Anaclet, and he would reconcile him unto Innocentius, and maintain the priviledges of the Abbey, as his Anceſtors had done. On the other ſide, Innocentius commandeth the Abbot, and all his Monks, to come bare-foot before him. Raynold chooſeth the Emperor as his Patron; therefore Innocentius became jealous of the Emperor, who went The Pope yet once arraigned.on to judge Raynold's cauſe; and commandeth them both to compear by their Proctors before him, and his Biſhops aſſembled. Gerard a Cardinal appeareth for the Pope, and Peter a Deacon for Raynold. Gerard objecteth, One who is excommunicated by the head of the Church, ſhould not ſit at the feet of the Churches Son. Caeſar anſwereth, That excommunication is the queſtion; therefore he may ſit till he be heard. Gerard ſaith, The univerſal Church hath ordained us, and our predeceſſors, Rulers of the world [He alledgeth no power from Chriſt's Inſtitution] The Emperor replieth, We received from the Apoſtolique See not the Empire, but the token thereof. Gerard ſaith, But Monks ſhould ſwear obedience unto us. Peter replieth, By the Imperial Laws we are not tied to ſuch an oath. Behold here the Pope at the Emperor's Bence; howbeit thereafter he gave Raynold unto the Pope's pleaſure. Among the Epiſtles of Bernard, the 114. was written by this Innocentius againſt Peter Abaillard, where he ſaith, By the teſtimony of the Apoſtle, as there is but one Lord, ſo we know but one faith, on which, as an unmoveable foundation, (beſide which none can lay another) the certainty of the Catholique Church ſtandeth unviolated: hence bleſſed Peter, Prince of the Apoſtles, for his excellent confeſſing this faith, did hear from our Lord and Savior, Thou art (ſaid he) Peter, and upon this rock will I build my Church; ſignifying by this rock, the certainty of faith, and the ſolidity of Catholique unity—Martian, a moſt Chriſtian Emperor—writing unto our moſt holy Predeceſſor Pope John, againſt them who preſume to profane holy myſteries, ſaith, Let no Clerk, or Soldier, or any of whatſoever condition, attempt in publique to treat of the Chriſtian faith; for he wrongeth the judgement of the moſt reverend Synod, who attempteth to canvaſe, or diſpute again the points that are once judged, and rightly determined; and the contemners of this Law, ſhall be certainly puniſhed as the ſacrilegious. Obſerve how a Biſhop in thoſe days expounded the word rock, otherwiſe then the Jeſuites do now, but as the Reformed Church doth. Secondly, He acknowledgeth the Civil Magiſtrates power in Eccleſiaſticis, without mention of the Pope, but expreſly with relation unto a Synod. This Pope did firſt ordain, that the Pope ſhould ſit at Maſs, when others do kneel; as if a religious geſture were too baſe for the Pope, when he holdeth his Savior in his hand, according to their doctrin. He hoped to enjoy peace, when after eight years Anacletus died; but the Romans did reject him altogether, alledging that Church-men ſhould live by tithes, and offerings, and other Revenues do appertain to the Commonwealth. In the mean time the Emperor was incumbred ſo in Germany, the Romans ſet up their old policy, and create new Governors to rule the City: Innocentius will oppoſe, but firſt in a Synod ordaineth, that whoſoever ſhall ſmite a Clergy-man, ſhall be ſummarily excommunicated, Gratia. c. 17. q. 4. Siquis. Then he excludeth the people à comitiis Pontificalibus from all the Pope's Councils. Plati. & Onuphr. but neither his menaces, nor gifts, could prevail: When he ſaw the oppoſite forces wax ſtrong, he died in ſorrow ann. 1143. when betwixt proſperity, and adverſity, he had ſate thirteen years and ſeven moneths.
6. CELESTIN III. was choſen firſt by the Cardinals onelyonly; they had the advantage, that the people were in a ſtur; and thereafter it turned to a cuſtom, that the Cardinals ſought not the conſent of Prince, nor people. Nothing is found memorable of him in his five moneths, ſay Platin. and Onuphr. in Innoc. II. but Bernard, though he intended not to write an Hiſtory, yet informeth us of the Popes, and the Court, and of the Church in his time; and the Romaniſts will not deny his teſtimony, ſeeing he is a Canonized Saint: Unto him he wrote Epiſtle 192. the inſcription is, VntoUnto Maſter Guido de Caſtello, who was a diſciple of Peter—and afterwards was Pope Celeſtin: In the Epiſtle he calleth him, a Cardinal Presbyter of the Roman Church; and his ſalutation is, that he decline not to the right hand, nor to the left: then he ſaith, I were injurious unto you, if I do believe that you love any man ſo, that you love his errors alſo; for whoſoever loveth thus, knoweth not as yet in what maner he ought to love; for ſuch love is earthly, ſenſual, diveliſh, and hurtful both to the lover, and to the loved—Mr. Peter bringeth us profane novelties of words, and meanings; diſputing of the faith againſt the faith; by the words of the Law, he impugneth the Law—when he ſpeaketh of the Trinity, he is an Arrian; when he ſpeaketh of grace, he is a Pelagian; of the perſon of Chriſt, he is a Neſtorian: It is not preſumption, if I intreat you, that in the cauſe of Chriſt, you prefer none unto Chriſt. In the next Epiſtle unto Cardinal Yvo, he ſaith, Peter Abailard is a Monk without a Rule; a Prelate without a charge; neither keeping order, nor can be kept in order; he is unlike himſelf, without a John, and within a Herod—when he ſpeaketh of the Faith, of the Sacraments, and of the holy Trinity, he addth, impaireth, and changeth at his pleaſure—he is condemned with his work at Soiſſon, before the Legate of the Roman Church—but he is careleſs, becauſe he braggeth, that Cardinals, and Clerks of the Court are his diſciples; and for defenſe of his by-paſt, and preſent errors, he chooſeth them to be his Judges, by whom he ſhould fear to be judged, and damned. Bernard in Epiſtle 196. ſaith to the ſame Guido, Arnald of Brixia, whoſe converſation is honey, and doctrine is poyſon; who hath the head of a dove, and venom of a ſcorpion; whom Brixia hath ſpewed out, Rome hath abhorred, France hath refuſed, Germany holdeth abominable, and Italy will not receive, is ſaid to be with you; beware, I pray thee, that he do not more harm by your authority—To favor him, is to contradict the Lord Pope, yea the Lord God; for by whomſoever a juſt ſentence is juſtly pronounced, ſurely it cometh from him which ſaith by the prophet, I ſpeak righteouſneſs, &c. Hence we may gueſs what a man Celeſtin was, and what many of the Court were before he was Pope. Then in Epiſtle 234. he writeth unto the ſame Celeſtin, ſaying, Who The Pope is rebuked by Bernard.knoweth not that the cauſe of the Biſhop of York was decided by Pope Innocentius? but oh that it were not known how that ſentence is put in execution! oh that it be not told in Gath, nor in the ſtreets of Aſcalon! &c. And in the next Epiſtle unto the Roman Court, he ſaith, All men ſhould write of that which concerneth all; nor fear I to be taxed for preſumption, becauſe, albeit I be the leaſt of all men, yet I think the injury of the Roman Court toucheth me; we are vexed, I ſay unto you, we are vexed without meaſure grievouſly, ſo that we are weary of our life: we ſee horrible things in the houſe of God, and becauſe we cannot amend them, we do at leaſt advertiſe them which ſhould: if they ſhall amend, it is well; and if not, we have delivered our ſouls, and ye have no cloke for your ſin. Ye are not ignorant, that ſentence was pronounced by the Lord Pope, of good memory, Innocentius, with the general conſent of you, and the Roman Court, that the election, or rather intruſion of William Biſhop of York is null—and ye know, that this ſentence was full, not onelyonly of judgement, but of mercy—but oh! that the ſentence might ſtand, and what is done contrarily might not ſtand—oh! that Phinehas could go with his ſword againſt this fornication; or that Peter were alive in his ſeat, to conſume theſe wicked ones with the breath of his lips—I ſay unto you, it will be a great ſcandal in the Church; and I fear, leſt the Authority of the Roman See ſuffer a very grievous loſs, if he be not puniſhed who hath tranſgreſſed their general ſentence, that others may fear. But what meaneth that which is reported, that this William hath privy and dark Letters, I wiſh from the Princes of darkneſs, and not from the Princes of the Apoſtles; and behold, the children of the uncircumciſed have heard it, and do jeer at it, that againſt a publique ſentence, contrary Letters are come from Rome. What ſhall I ſay to you?—If the Roman Court will compel theſe men, againſt their conſciences, to bow down unto Baal, the Lord ſee and judge it, and the Court of Heaven look to it, where judgement cannot be wreſted by any ambition, &c. Here we ſee one Pope againſt another, and the Court at one time, againſt it ſelf in a ſhort time, to the great ſcandal of the Church, and deriſion of the enemies; and this was ſharply told them by their own Saint.
7. LUCIUS II. ſate eleven moneths; He was vexed by the Romans, The Romans would be free.and ſent humble Letters unto the Emperor, repreſenting the oppreſſion of the Church, and of all Italy, and inviting him to come unto their defence; But, ſaith Naucler. generat. 39. the Emperor could not at that time: So the Romans do (beſides their Senators) create Jordanes their Patricius; they go unto the Pope, and take from him all badges of Royalty, as well within, as without the City, as belonging unto the Patricius; and they bid the Pope be content with the firſt-fruits, oblations, and tithes, after the cuſtom of the ancient Prieſts. When Lucius began to oppoſe them, they drave him out of the City, and threw ſtones at him, that thereafter he was not able to do any thing, and died. Ibid. Alfonſo Duke of Luſitania, made his Land tributary unto Peter's See. Baron. Annal.
8. EUGENIUS III. was choſen, and becauſe the City was not quiet, he went forth to the Monaſtery Farven, and was conſecrated by the Cardinals, and then dwelt at Viterbio. In the mean time the Romans throw down the houſes of the Cardinals, and Clerks, and of ſome Nobles, plundering their houſes, not ſparing St. Peter's Church. Eugenius accurſeth them, and by the power eſpecially of the City Tibur, he compelleth the Romans to ſeek peace; and they promiſed to have no Magiſtrate without the Pope's conſent. In time of their perplexity, they ſent unto the Emperor Conrade, beſeeching him, as Lord of the City, and Emperor of the world, to come and poſſeſs the City, as Conſtantine, and Juſtinian had done, and from thence to rule all Italy, and Germany; and they complain, that the Clergy had conſpired with Sicilie againſt the City; and they promiſe all maner of obedience and loyalty: The ſum of their ſute was compriſed in few verſes.
Rex valeat, quicquid cupit, obtineat, ſuper hoſtes
Imperium teneat: Romae ſedeat, regat orbem
Princeps terrarum, ceu fecit Iuſtinianus:
Caeſaris accipiat Caeſar, quae ſunt ſua, praeſul,
Vt Chriſtus juſsit, Petro ſolvente tributum.
The whole Letter is in Otho. Friſsing. de geſt. Frider. l. 1. c. 28. But Conrade was ſo peſtered with wars in Germany, that their imploration was in vain. When Eugenius was come into the City, he underſtood of plots againſt him, and fled down the river in a ſhip; the Citizens purſue him with weapons, and darts, as once they did with Gelaſius, ſaith Naucler. He went to Piſae, and thence to France. This is the ſum of the Hiſtorians; now hear Bern. in l. 4. de conſider. he ſaith unto Eugenius, Name but one man in all the great City, who hath accepted thee for Pope, without price, or hope of price. When he was choſen, Bernard wrote unto the Roman Court the 236. Epiſtle, ſaying, The Lord forgive you, what have ye done? one which was buried, ye have brought again among men; one that was fleeing from cares, and troubles, ye have peſtered with cares and troubles; ye have made the laſt firſt, and behold, his laſt condition, is more perilous then his firſt; he who was crucified to the world, is by you revived unto the world—hath he left Piſae, that he might have Rome? he who could not manage the Vicounty of one Church, was he ſeeking the Government of the whole Church?—But ſeeing it is ſo, and many ſay, It is of God; it is your duty, oh moſt dear, that it be diligently cheriſhed by your fervent endeavors, and faithful obedience, which certainly is wrought by your hands; and therefore if any conſolation be in you, if any vertue of charity in the Lord, if any miſeration of piety, if any bowels of compaſſion, do ye aid and work with him in the work, whereunto he is aſſumed of the Lord by you. And in the next Epiſtle unto Eugenius, he ſaith, I was expecting that ſome of my ſons would come, and lighten the father's ſorrow, and ſay, Joſeph thy ſon is living, and ruleth in all the Land of Egypt; therefore have I now written, not ſo much of mine own accord, as of neceſſity, being conſtrained by the intreaties of friends, unto whom I cannot refuſe the reſidue of my life: And ſeeing I have begun, I will ſpeak unto my Lord, for now I dare not call thee my ſon; becauſe the ſon is turned to be the father, and the father is the ſon; and he who came after me, is preferred before me; but I do not envy it, becauſe, what was deficient in me, I am confident that I have it in him, who came not onelyonly after me, but even by me; for (if you offend not) I have begot thee, by the Goſpel: what then is our hope, our joy, and the hope of our glory? is it not you before God? In a word, a wiſe ſon is the glory of his father. And henceforth thou ſhalt no more be called ſon, but a new name ſhall be given unto thee, which the mouth of the Lord hath named; this is the change of the right hand of the moſt High, and many ſhall rejoyce in this change: for as of old, Abram was turned unto Abraham, and Jacob unto Iſrael; or rather (to ſpeak of thy predeceſſors) as Simon to Cephas, and Saul to Paul; ſo my ſon Bernard, into my father Eugenius, by a very joyful, and, as I hope, profitable change: This is the finger of God, raiſing the needy out of the duſt, and the poor from the dung, that he may ſit with the Princes, and poſſeſs the throne of glory. It followeth, that this change being made of you, that the Bride of thy Lord, which is committed unto thee, be alſo changed into the better; [note] and that ſhe be no more called Sarai, but Sarah: underſtand what I ſay, and the Lord give thee underſtanding. If thou be the friend of the Bridegroom, call her no more my Princeſs, but, the Princeſs; uſurping nothing as thine in her, but that if it be needful, thou ſhouldeſt give thy life for her: if Chriſt hath ſent thee, thou wilt think that thou cameſt not to be ſerved, but to ſerve; and to miniſter not onelyonly thy means, but even thy life, as I have ſaid; A true ſucceſſor of Paul, will ſay with Paul, Not that we domineer over your faith, but we are helpers of your joy; An heir of Peter, will hear Peter ſaying, Neither as Lords over the people, but we were examples of the flock: for ſo now, not a ſervant, but the free-woman, and the fair one of the moſt fair Bridegroom, ſhall by thee come unto his long wiſhed for arms; for by whom other, ſhall this ſo neceſſary freedom be hoped, if you alſo (which God forbid) ſeek in God's inheritance your own things; who even before had learned, I will not ſay, not to poſſeſs any thing as your own, but not to be your own: therefore ſhe having ſuch confidence in you, as ſhe ſeemed to have in none of your predeceſſors in many ages before; [note] all the Church of the Saints every where, is juſtly glad, and glorieth in the Lord, and eſpecially ſhe whoſe womb hath born thee, and whoſe breaſt thou didſt ſuck. What then? may I not rejoyce with them that rejoyce? ſhall I onelyonly not be of the number of them which are glad? I confeſs, I have joyed, but with fear; I have joyed, but in the very moment of my exaltation, fear and trembling hath come upon me: for albeit I have laid aſide the name of father, yet have I not laid down fear, nor care, nor affection and bowels of a father: I conſider the height, and fear a fall; I conſider the pinacle of honor, and I behold the ſurface of the gulf below; I look up to the top of dignity, and I fear danger approaching; as it is written, Man when he was in honor, did not underſtand: which (in my judgement) relateth to the cauſe, and not to the time; that it is ſo meant, as if it were ſaid, Honor ſwalloweth underſtanding, &c. When Eugenius fled out of Rome, Bernard wrote unto the Emperor Conrade thus; The Kingdom, and Prieſt-hood, could not be more ſweetly, more friendly, yea, more ſtraitly conjoyned, and complanted one in another, then when they were both together in the perſon of our Lord, which was made unto us of both the tribes, according to the fleſh the higheſt, both Prieſt, and King; yet not onelyonly ſo, but he hath commixed, and coupled them together in his body; which is the Chriſtian people, and he the head thereof; ſo that this ſort of men, are by the Apoſtolical word called, a choſen royal Prieſt-hood; and in another Scripture, ſo many as are predeſtinated unto life, are they not called Kings, and Prieſts? therefore what God hath conjoyned, let no man put aſunder; but rather, what divine Authority hath ordained, mans will ſhould endeavor to fulfil; and they ſhould joyn in hearts, who are conjoyned in ordinances; let them cheriſh one another, defend other mutually, and bear one anothers burthens; The wiſe man ſaith, A brother aiding a brother, both ſhall be comforted; but if they bite one another, (which God forbid) both ſhall come into deſolation. Let not my ſoul come into their counſels, which ſay, That either the peace, and freedom of the Church, is hurtful unto the Crown; or the proſperity, and exaltation of the Crown, is hurtful unto the Church: for God, the Author of them both, hath conjoyned them not to deſtruction, but to edification. If ye know this, how long will ye diſſemble the common contumely. and common injury? Is not Rome as the Apoſtolical Seat, ſo alſo the head of the Empire? therefore though I would not ſpeak of the Church, is it the honor of the King to have an headleſs Empire? I know not what the wiſe men, and Princes of the Kingdom, do adviſe you herein, but though I ſpeak imprudently, I will not be ſilent in what I do judge. The Chuch of God, from the beginning, even till theſe times, hath been oft afflicted, and oft delivered—it is her voice, They have often afflicted me, from my youth, but they could not prevail againſt me—Be ſure, O King, that neither now will the Lord leave the rod of the wicked, upon the back of the righteous; the hand of the Lord is not ſhortned, nor become unable to help; At this time he will deliver his Spouſe, which he hath redeemed by his blood, endowed with his ſpirit, furniſhed with heavenly gifts, and nevertheleſs enriched with earthly things: He will deliver, I ſay again, he will deliver, but if by the hand of another, let the Princes of the Kingdom conſider, whether this be to the honor and advantage of the King? certainly not: Wherefore gird thy ſword, O moſt mighty, and let Caeſar recover unto himſelf, what is Caeſar's, and unto God, what is God's. Vtrumque intereſſe Caeſaris conſtat; undoubtedly both theſe appertain to Caeſar, to maintain his own Crown, and to defend the Church; the one becometh the King, and the other the Advocate of the Church. The victory, as we truſt in the Lord, is at hand; the Romans are more arrogant, then potent; for what? did ever any great or mighty Emperor, or King, preſume ſo vile a thing, both againſt Crown, and Prieſt-hood? but this curſed, and tumultuous people, which cannot meaſure their ſtrength, nor think on the end, nor conſider the event, in their fooliſhneſs, and fury, durſt attempt ſo great ſacriledge; the temerity of the multitude, cannot ſtand for a moment before the King's face, &c. I will not here add obſervations. Bellarmin. de Ro. Pont. l. 2. c. 31. The original of the title …icar of Chriſt.alledgeth, That Bernard did firſt give unto the Pope the Title, Vicar of Chriſt. It was not from the beginning ſo; but the Cardinal miſtaketh it, Bernard was not the firſt, if Platina do truly report the words of Gregory VII. he uſed this Title before him; and according to the language of the Court at that time, Bernard giveth this Title unto all Prieſts, even from whom all iniquity procedeth, as he ſpeaketh in feſto Converſ. Pauli ſer. 1. and giveth unto Euſebius both this, and loftier Titles; for lib. 2. de Conſider. he calleth him, The Great Prieſt, the Prince of Bishops, the Heir of the Apoſtles; Abel in Primacy, in Government Noah, in Patriarchship Abraham, in Order Melchiſedek, in Dignity Aaron, in Authority Moſes, in Iudging Samuel, in Power Peter, in Vaction Chriſt; here is a rhapſody of glorious Titles; and he addeth theſe paſſages of Scripture, that are wreſted, to maintain the ambition of the man of ſin; but whether he ſpeak ſo in deriſion, or according to his own minde, it may be judged by his words following immediately: but firſt ſee what he And confuted by Bernard at large.ſaid a little before. What hath the holy Apoſtle left in legacy unto thee? he ſaith, What I have, I give thee. What is it? One thing I know; it is not ſilver, nor gold; ſeeing he ſaid, Silver and gold have I not. If thou happen to have it, uſe it according to the time, and not at thy pleaſure; ſo uſe them, as not abuſing them; ſeeing theſe (in reſpect of the ſouls good) are neither good, nor ill; but the uſe of them is good, the abuſe ill; the care of them is worſe, and ſeeking is filthier: by whatſoever way thou may have them, certainly thou haſt them not by title of the Apoſtle; for he could not give what he had not; what he had, that he gave, the care of all the Churches. Gave he Lordly power? hear himſelf, Not domineering over the people, but being an example of the flock. And leſt you think he ſaid ſo in humility onelyonly, and not in truth, the Lord ſaith in the Goſpel, The Kings of the earth have dominion—but not ye ſo. It is clear, dominion is forbidden unto the Apoſtles; Go then, and take (if thou dareſt) either Apoſtleſhip, if thou be a Lord; or dominion, if thou be Apoſtolical: thou art clearly forbidden to do either of the two; if thou wilt have them together, thou ſhalt loſe them both: or elſe think not thy ſelf to be excepted from thoſe, of whom God complaineth, ſaying, They have reigned, but not by me; they were Princes, and I knew them not: And if thou wilt reign without God, thou haſt glory, but not with God. We ſee what is forbidden, now hear what is commanded; Who is the greater among you, let him be as the yonger; and he that is chief, as he that ſerveth: There is the model of an Apoſtle; dominion is forbidden, and ſerving is commanded; which is commended alſo by example of the Law-Giver; for it followeth, I am in the midſt of you, as he who ſerveth. Bernard there hath many things to this purpoſe, and after he hath mentioned theſe former Titles, and prerogatives, he ſaith, I have ſpoken of who thou art, but forget not what—conſider what thou waſt, and now art; why wilt thou not behold, what thou canſt not ceaſe to be? Indeed it is one thing what thou waſt, and art, and another who thou art …ecome; the one muſt not be forgot in ſearching thy ſelf; for thou art what thou waſt, and thou art not leſs, after thou art become ſuch, and perhaps more; thou waſt born that, and changed this, but not changed into this; the former is not caſt off, but this is added. If thou conſider what, remember thy nature, thou waſt born a man; if thou ask, who thou art? a Biſhop; this thou art made, and not born: which of theſe thinkeſt thou neareſt, or chiefeſt unto, that thou art made, or that thou waſt born? is not that thou waſt born? therefore I adviſe thee to conſider moſt, what thou art moſt; to wit, a man, even as thou waſt born: And thou muſt conſider, not onelyonly quid, ſed qualis natus, what, but what an one thou waſt born—take away therefore therefore in thy predication, the cover of theſe leaves, which hide the ſhame, and heal not the wound: blot away the falſe colour of fading honor, and the glance of counterfeit glory, that thou mayeſt nakedly conſider thy ſelf naked, becauſe thou cameſt naked out of thy mothers womb: Waſt thou born with a mitre, or glancing with Jewels, or ſhining with ſilks, or crowned with feathers, or burthened with metals? if thou blow with thy meditation theſe things, as a morning cloud, thou wilt ſee thy ſelf a naked man, poor, wretched, miſerable, lamenting that thou art a man, aſhamed that thou art naked, weeping that thou art born of a woman, and therefore with guiltineſs, and therefore with fear, and filled with miſeries both of ſoul and body; for what calamity wanteth he, who is born in ſin, a frail body, and barren ſoul?—A modeſt man will moderate his cares, abſtain from ſuperfluities, and not fail in things neceſſary; a juſt man will not preſume on things higher then himſelf; but will ſay with that juſt man, If I be juſt, I will not lift up my head; therefore in thy meditation walk warily, that thou neither aſcribe unto thee more then enough, nor deny more then is juſt; and thou aſcribeſt unto thy ſelf more then truth, not onelyonly by arrogating any good thou haſt not, but by aſcribing what thou haſt, &c. In lib. 3. he ſaith, Thy fathers were ordained to overcome, not ſome nations, but the whole world; for it was ſaid unto them, Go into all the world; and they ſold their coats, and bought ſwords, to wit, zealous eloquence, and a vehement ſpirit, weapons powerful through God: Whither went thoſe famous Conquerors?—occumbebant, non ſuccumbebant; theſe mighty warriors did die, but never gave over; they triumphed when they were dead—Thou haſt ſucceeded into their inheritance; ſo thou art the heir, and the world is thine inheritance: but it is to be ſeriouſly conſidered, how this inheritance concerneth thee, and how it did concern them? for I believe not every way, yet in ſome way; I think a diſpenſation is committed unto thee, and poſſeſſion is not given thee; if thou wilt uſurp this too, he contradicteth thee, who ſaith, The earth is …ine, and the fulneſs thereof: Thou art not he, of whom the Prophet ſaid, All the earth ſhall be his poſſeſſion: This is Chriſt, to whom the poſſeſſion belongeth by right of creation, merit of redemption, and by gift of the Father—What ſayeſt thou? wilt thou deny me power? and forbid me to rule? yea plainly, as if he had not power, who hath care—Praeſis ut proſis: So govern, that thou do good; ſo govern, as a faithful, and wiſe ſervant, whom the Lord hath ſet over his houſe: Unto what? to give them food in ſeaſon; that is, to ſteward, and not to command, do this: and thou, being a man, affect not to rule over men, leſt unrighteouſneſs rule over thee—I am afraid, for no poiſon unto thee, and no ſword more then this deſire of ruling: certainly, albeit thou think much of thy ſelf, yet if thou be not much deceived, think that thou haſt not received more then the great Apoſtles; remember therefore that word, I am debtor to the wiſe, and to the unwiſe; and if thou think that belongeth to thee, remember alſo, that the grievous name of a debtor, agreeth to a ſervant, rather then to a ruler—therefore if thou acknowledge thy ſelf a debtor to the wiſe, and unwiſe; thou muſt earneſtly conſider, how both they who are not wiſe, may be wiſe; & they who are wiſe, become not unwiſe; and how they who are become unwiſe, may grow wiſe again: But no kinde of fooliſhneſs, is worſe then infidelity; therefore thou art a debtor to Infidels, Jews, Greeks, and Gentiles; therefore it ſhould be thy work, that Infidels may be brought unto the faith; the converted, be not turned away; and who are turned away, may return; who are perverted, may be made ſtraight, according to rectitude; and the ſubverted may be recalled unto the truth; the ſubverters may be convinced with unvincible reaſons, to the end that themſelves may be amended, if poſſible, or if not, they may not have power, and authority to ſubvert others—Albeit the Apoſtle excuſe thee concerning the Jews, ſeeing they have a term, which cannot be prevented, the fulneſs of the Gentiles muſt come in. But what ſayeſt thou of the Gentiles themſelves? yea, what anſwereſt thy conſideration unto this queſtion? thinkeſt thou, that the Fathers have ſet bounds unto the Goſpel, and ſuſpended the word of faith, while infidelity continueth? by what reaſon think we, hath the word, which did run ſo ſwiftly, come to a ſtanding? who did firſt hinder the running of ſalvation? poſſibly ſome cauſe, which we know not, or neceſſity might hinder them; but what reaſon have we to diſſemble? by what confidence, or what conſcience, do we not ſo much as tender Chriſt unto them which have him not? do we withhold the truth of God in unrighteouſneſs? But certainly, the fulneſs of the Gentiles ſhall come in ſometime: do we expect that faith ſhall fall upon them? who hath ever believed by chance? how ſhall they believe without a Preacher?—I add concerning the pertinacy of the Greeks, who are with us, and not with us, joyned in the faith, and ſevered in peace, albeit in the faith they do halt from the right paths. And alſo of hereſie, which ſpreadeth quietly every where almoſt, [note] among ſome doth rage openly; for it devoureth quickly the babes of the Church every where, and openly. You ask, Where is this? Yours which viſit the South ſo oft, behold, they know, and can tell thee; they go, and return thorow the midſt of them, or paſs by them, but as yet we have not heard, what good they do among them; and poſſibly we had heard, if they had not made more account of Spaniſh Gold, then of mens ſouls. It is thy duty to provide a remedy unto this malady; but there is a fooliſhneſs, which in theſe days hath almoſt made fooliſh even the wiſdom of faith; [note] How hath this poiſon envenomed almoſt all the Catholique Church? for, while even in her each one ſeek our own things, it is come to paſs, that by mutual envying, and contention, we are taken up with hatred, encouraged to injuries, ready unto ſtriſes, uſe cavillations unto guile, carried to ſlanders, break out into curſes, are oppreſſed by the mightier, and do oppreſs the weaker. How worthily, and laudably, might the meditation of thy heart be exerciſed, againſt ſo peſtilentious a kinde of fooliſhneſs, which thou ſeeſt to poſſeſs the very body of Chriſt, which is the multitude of believers. Alas! ambition, the croſs of the ambitious, how doeſt thou vex all men, and pleaſe all men? nothing doth vex men more bitterly, nothing diſturbeth them with more turmoil, and nevertheleſs, nothing is more frequent among miſerable men, then the affairs thereof. Doth not ambition haunt the houſes of the Apoſtles, more then devotion doth? doth not your Palace reſound all the day over with its voice? doth not all the diſcipline of the Laws, and Canons, ſerve unto its gain? doth not all the pilling, and polling of Italy, wait with unſatiable greedineſs on its ſpoils? doth it not onelyonly interrupt, but even cut off thine own ſpiritual ſtudies? &c. Here Bernard continueth, reporting the iniquity, and groſs abuſes of the Roman Court in appealations, exemptions of Biſhops, of Abbots, the priviledges of Monks, Simony ſo openly maintained, that when a poor, or honeſt Biſhop, was ſought by the people, he could not attain it, till the Pope himſelf gave the poor man money to give for his inveſtiture; ſo yielding unto the maner of the Court, and ſaving the poor man from the malice of them who love gifts; on the one ſide, reſpecting conſcience, and on the other, providing to the ſame of the man, ſaith he. Yea, he ſaith plainly, The Lord is angry, ſeeing the houſe of prayer, is become a den of thieves. Nor ſpareth he the Pope himſelf, ſaying, A wiſe man will preveen his work with a three-fold conſideration, whether it be lawful, decent, and expedient? for albeit in Chriſtianity it is certain, it cannot be decent, which is not lawful; nor expedient, which is not decent, and lawful; yet it followeth not that all is decent, and expedient, which is lawful. Now apply theſe three unto thy work; How? is it not undecent for thee to uſe thy will for law? and becauſe there is none to whom thou canſt appeal, therefore to follow thy will, and deſpiſe reaſon? Art thou greater then thy Lord, who ſaid, I come not to do mine own will? Albeit it is not more baſe then arrogant, as if thou wert void of reaſon, to do not according to reaſon, but after thy pleaſure; and to be led, not in judgement, but after thy appetite, what is ſo beaſtly? and if it be unworthy to any rational man, to live as a beaſt, who can endure ſo great reproach of nature, and injury of honor, in thee the Governor of all? By degenerating in this maner (which I wiſh were not) thou haſt made the common reproach proper to thy ſelf, to wit, Man being in honor, and underſtandeth not, he is compared unto the unwiſe beaſts, and is become like unto them, &c. In lib. 4. he propoundeth unto the Pope's conſideration, the Clergy, and People of Rome, and when he hath ſhewed what they ſhould be, and what they are for the time, and howbeit they may be incorrigible, yet Eugenius ſhould not ceaſe to indeavor a reformation, (ſeeing he ſhould indeavor, though he cannot amend them) he then ſaith, I pray bear with me a little, yea, give me leave, I ſpeak not raſhly, but with fear; I am jealous over thee, with a godly jealouſie; oh, that it were as profitable as carneſt; I know where thou dwelleſt, incredulous and rebellious people are with thee; (and on the margin he addeth Eze. 2.) they are wolves, not ſheep; and nevertheleſs of ſuch art thou the ſhepheard: a profitable conſideration, whereby poſsibly thou mayeſt finde how to convert them, leſt they ſubvert thee: why ſhould we deſpair, that they can be turned into ſheep, from which they have been turned into wolves? in this, in this (I ſay) I ſpare thee not, that God may ſpare thee: either deny thy ſelf to be a ſhepheard unto this people, or ſhew it indeed; thou wilt not deny it, leſt thou deny thy ſelf his heir, whoſe Chair thou poſſeſſeſt; this is Peter: But it is known, that he never pranked in jewels, nor ſilks, nor was covered with gold, nor was carried on a white palfrey, nor convoyed with Soldiers, nor environed with clamorous lacquies, and yet he believed, that without ſuch things, that gracious command might be fulfilled, If thou love me, feed my ſheep. In theſe things thou haſt ſucceeded not unto Peter, but unto Conſtantine: I adviſe thee, to bear with theſe things for the time, and affect them not as due unto thee; I had rather excite thee unto theſe things, whereof thou art a debtor: albeit thou be clothed with purple and gold, yet ſhun not thou (who art the heir of a ſhepheard) thy paſtoral care and work; be not aſhamed of the Goſpel—Thou wilt ſay, I bid thee feed dragons, and ſcorpions, not ſheep: I ſay, the rather ſet upon them with the word, not the ſword; what? ſhouldeſt thou take a ſword into thy hand again, which thou waſt once commanded to put into its ſheath? &c. In a word, thorow all theſe five Books of Conſideration, Bernard uſeth not one argument from theſe lofty titles, to prove the dominion of the Pope, but in the contrary diſproveth it; and adviſeth him to bear with theſe things for the time, and neither affect, nor exerciſe dominion; yea, he preſſeth ſtewarding, and ſerving, ſo hardly, that he maketh dominion, and ſtewarding, or paſtoral office, inconſiſtible, and dominion can no way ſtand with an Apoſtolical title. And he ſheweth the eſtate of the Church in his time, that it was degenerated from her ſelf in former times; and that theſe, who ſhould have been ſhepheards, were become ſcorpions, and wolves; ſo that all the Catholique Church almoſt, was envenomed with the poiſon of hereſie; which was occaſioned by the ambition, avarice, and ſimony of the Papal Court. Eugenius was reconciled to the Romans, and died at Rome An. 1152. and in the eighth year of his Papacy.
9. ANASTASIUS IV. did nothing worthy of memory; he gave a great cup of gold to the Lateran Church, and repaired the old Pantheon, or St. Maries, Io. Bale. He ſate ſearcely two years.
10. HADRIAN IV. an Engliſh Monk, was not inferior to Hildebrand in pride: In his firſt year he was ſolicited, partly by promiſes, and partly by threats, to leave free adminiſtration unto the Conſuls; he would not. Th… Clergy did often entreat him to go unto the Lateran Church; he would not, unleſs Arnold of Brixia (who was condemned by Pope Eugenius) were baniſhed the City. The people took theſe in ill part, and one day, when the Cardinal of St. Pudentiana was going unto the Pope, they fall upon him, and wound him: for which cauſe the Pope, in anger, did accurſe them, until they did baniſh that Arnold, and gave over the Government of the City into the Pope's hands. Naucler. Shortly after he had excommunicated the Emperor, he was walking with his Cardinals to refreſh himſelf, in the fields of Anagnia, and coming to a ſpring of water, he would taſte of it, and with the water, a flie entereth into his throat, and choaketh him, Platin. and ſo a flie killeth him, who had deſpiſed all the power on earth. In the later end of his days, he was wont to ſay, There is not a more wretched life, then to be Pope. To come into A Pope's confeſsion.the ſeat of St. Peter by ambition, is not to ſucceed Peter in feeding the flock, but unto Romulus in paracide, ſeeing that ſeat is never obtained without ſome brothers blood. Mat. Pariſien. He ſate four years, and ten moneths.
11. VICTOR IV. and ALEXANDER III. were ſet up together, Antipopes call one another the Antichriſt.and ſtrove againſt one another, as ſometime did Romulus, and Remus; the one alledgeth the priority of ſuffrages, and the other pluralities; for Victor was choſen by nine of the Cardinals, the reſt being preſent, and not contradicting; and after twelve days, fourteen Cardinals, departing the City privately, nor calling the others unto a new election, did chooſe Alexander: but beſides the priority, Victor was ſet in St. Peter's Chair, with the applauſe of the City and Clergy. Neither of the two abode at Rome; Victor abode at Sena, and Alexander at Anagnia. Both ſeek the Emperor's favor, who was lying at the ſiedge of Crema in Lombardie, and intreat him to remove the Schiſm. They did excommunicate one another with ſolemnity of ceremonies, and gave one another unto their author Sathan. Radevicus (as Ph. Mornay in Myſter. citeth) hath theſe words, as ſpoken by Alexander of the other, He, prefiguring the time of Antichriſt, is ſo exalted, that he ſitteth in the temple of God, ſhewing himſelf as if he were God; and many with their bodily eyes have ſeen the abomination of deſolation, ſtanding in the holy place, not without ſhedding many tears. We may think that Victor ſpoke no leſs, ſo that they both in others judgement were the Antichriſt; wherefore others are to be blamed the leſs, if they give that name unto the Popes. Alexander bought the favor of the Romans with his money. The Emperor Frederick wrote unto them both, that he would not judge in ſo weighty a cauſe, but permit it unto the judgement of the Church; and, after the example of former Emperors, he ſummoneth a Councel, not of the Biſhops of the Empire onelyonly, but he inviteth the Clergy of France, Brittain, Spain, Hungary, and Denmark; and he ſummoneth both the Popes to compear before the Councelat Papia. Faſtings and prayers were made unto God, to grant a good ſucceſs unto the Aſſembly. The Emperor began thus, Albeit the right of calling Councels appertaineth unto Us, as it is written of Conſtantine, Theodoſius, Juſtinian, and in later days of Charles the Great, and Otho, and other Emperors; nevertheleſs I refer unto you wiſdom, the authority of determining this moſt high and weighty buſineſs, ſeeing God hath made you Prieſts in theſe things that concern him; nor is it my part to judge of you, unto whom God hath given power to judge of us; onelyonly we exhort you to ſhew your ſelves ſuch, as who look for the judgement of God upon your ſelves. All the Biſhops, Abbots, and Legates, did ſolemnly ſwear, to receive undoubtedly whatſoever the Synod ſhall decree; and then the Emperor did remove from the Councel. Alexander would not appear, but ſent them word, that he who is the judge of them all, ſhould and can be judged by none. The Fathers were the more offended, and condemned Rowland, [this was the name of Alexander] and they conſecrate Pope Victor. The Emperor approveth the Decree; and all the perſons of the Councel, without exception, ſubſcribe it: and the Preſidents ſent Letters unto all the forenamed Nations, that they ſhould acknowledge none other Pope but Victor. Nevertheleſs, Pope Alexander accurſeth the Emperor, and all the Cities which ſubmitted themſelves unto Octavian, or Victor: but deſpairing to have a Synod aſſembled in Italy, he paſſeth into France, and in a Councel at Claremont, An. 1162. he reneweth the former curſe. The next year Pope Victor dieth.
12. PASCHALIS III. was choſen by the Cardinals, with the general approbation of all the Princes, and Biſhops, in an Aſſembly at Wirtzburgh An. 1165. In this Synod it was decreed, That none ſhould be Pope, but he who ſhall be elected according to the ancient cuſtom, and with conſent of the Emperor; and a Meſſenger of Chriſt, and Succeſſor of bleſſed Peter, and not be emulous of the Imperial Dignity. All who were preſent, took an oath, that they ſhould never acknowledge any Pope, who was choſen another way. Chriſtian Biſhop of Mentz, did firſt ſubſcribe. Avent. lib. 6. In the mean while Pope Alexander ceaſeth not to treat by his Nuntio John, a Cardinal, with the Romans, and promiſed them the liberty of their Conſuls, and other Officers, if they would aid him againſt the Emperor. Upon theſe conditions he was received, and then he inticed other Cities to uſurp liberty. When the Emperor had levied an Army, he went with Paſchalis towards Rome, as is touched before. Pope Alexander fled into Venice, one of the Cities which had uſurped liberty, and had made a confederacy with other Cities. The Emperor left Paſchalis in Rome; but ere he was foiled, the Romans had received Pope Calliſtus III. and maintained him in contempt of Alexander, until the reconciliation was finiſhed between Frederick and Alexander. Then this Pope made a new agreement with the Romans, and was received by them An. 1178. There in a Councel he enacted, That if the Cardinals could not accord in the election of a Pope, whomſoever the two parties ſhall chooſe, he ſhall be received by all; and if any perſon, leaning to the election of the third part, ſhall demean himſelf as Pope, he ſhall be accurſed. He did annual the acts of Victor, Paſchalis, and Calliſtus. Bellarm. de. Sanctor. beat. lib. 1. Damned ſouls were worshipped.cap. 7. teſtifieth, that in the days of this Alexander, a ſoul did appear, and rebuked ſome perſons for worſhipping a man that was killed in drunkenneſs: as alſo he teſtifieth, that before that time a ſoul had appeared unto St. Martin, when he was praying for it, and confeſſed it ſelf to be the ſoul of a damned robber. Becauſe theſe things were frequent, Pope Alexander ordained, That none ſhould be worſhipped as a Saint, unleſs he were canonized by a Pope. Po. Verg. de inven. rer. lib. 2. cap. 8. He canonized Thomas Becket, who (as the Sorboniſts then maintained in their publique diſputes) was juſtly condemned for rebellion. Before that time the Clergy paid tribute, Gratian. cau. 22. qu. 8. c. Tributum. but Pope Alexander exempted all Church-mens goods, whether Benefices, or proper heritage, from all tribute of temporal Lords, Bellar. de Cler. lib. 1. cap. 24. prop. 4. And in Propoſition 5. of the ſame Chapter, he ſaith, The exemption of the Clergy, as well concerning their perſons, as their goods, was brought in by the law of man, and not of God: This is againſt the Canoniſts, ſaith he. In the ſame Council it was ordained, That manifeſt uſurers, ſhould not be buried among believers. This Pope gave the title of King unto Alfonſo Duke of Luſitania, for his valiantneſs againſt the Saracens there. Baro. Annal. He ſate twenty and one years.
13. LUCIUS III. had peace with the Emperor; but becauſe he would have taken off the new liberty, and name of Conſuls, the Romans forced him to flee to Verona. Unto him a King of Armenia did ſubmit himſelf, becauſe of a variance between him and the Greek Emperor: and the Pope embraced him for his homage, albeit neither he nor his people were conformable in Religion. Naucler ſaith, Lucius ordained, That a Prieſt, having a concubine, might ſay Maſs, and others might receive a Sacrament from him, if his Biſhop did tolerate him. He ſate four years, and died An. 1185.
14. URBAN III. had peace at home: but in his time Saladin conquered Jeruſalem by diſſenſion of the Chriſtian Princes there. He ſate one year and ten moneths.
15. GREGORY (IX. called the) VIII. by Letters, exhorted the Princes to ſend aid unto the diſtreſſed Chriſtians in Aſia; and died on the 57. day.
16. CLEMENS III. condeſcended unto the Romans concerning their Magiſtrates; that ſtrife had continued fifty years. In his time was the greateſt expedition into Aſia; then went the Emperor Frederick, Philip King of France, Richard King of England, Otho Duke of Burgundy, with many Biſhops from Italy, Flanders, Denmark, &c. but all in vain; for after the death of Frederick, when they ſhould have been ſupplied with victuals, Clemens was buſie in conquering Sicily from Tancred, who had furniſhed them. Platina. He ſpoiled ſundry Cities; and when he, deſpairing of victory, turned to Church affairs, he ordained, That onelyonly a Pope hath power of tranſporting a Biſhop from one ſeat to another; that Biſhops ſhould be in honor above Princes. He ſent Peter, Cardinal of Capua, into Poland, to reform the Clergy; to wit, to diſcharge all married Prieſts; for until that time, that liberty was not taken from them. The ſame Cardinal attempted to do the like in Bohemia, but they had almoſt killed him An. 1196. Spalat. de Rep. Eccleſ. lib. 2. cap. 10. §. 47. He went alſo into Denmark, but the Clergy would not obey him; ſo he did excommunicate them all. Clemens ſate five years.
17. CELESTIN IV. gave the Romans liberty to raze Tuſculo, becauſe that City, in a kinde of emulation, had been offenſive unto Rome; yet gave he the people licenſe to abide in the ſuburbs. Now with Tancred, and then with Henry VI. he had continual wars; and died An. 1198. In that Century the ſtrange pride of the Popes was apparent, and it was ſtrongly oppoſed by the Emperors, and manifeſtly manifeſted unto the world, even by themſelves, one condemning another in open Councels; and ye ſhall anon ſee it contradicted, and bewailed, by ſome Biſhops, Abbots, and others.