now and has been since his time in the church; through his example all this ambition, boldness, and pride entered into the church of Rome, and has ever since continued. For before Hildebrand came to Rome working his feats there, setting up and displacing what bishops he chose, corrupting them with pernicious counsel, and setting them against emperors, under pretence of chastity destroying matrimony, and under the title of liberty breaking peace, and resisting authority; before this (I say) the church of Rome was in some order, and the bishops quietly governed under christian emperors, and also were defended by the same; Marcellus, Miltiades, and Sylvester, were under obedience to Constantine, (A. D. 340); Siricius to Theodosius, (A. D. 388); Gregory to Maurice, (A. D. 600); Adrian and Leo to Charlemagne, (A. D. 801); Paschal and Valentius to Lewis the Pious, (A. D. 830); Sergius II. to Lothaire, (A. D. 840); Benedict III. and John VIII. to Lewis, son of Lothaire, (A. D. 856). But against this obedience and subjection Hildebrand first began to spurn, and by his example taught all other bishops to do the same. as At length they brought to pass that it should be lawful for a few cardinals (contrary to ancient ordinances and decretal statutes) to choose what pope they liked, without any consent of the emperor at all. And, whereas, before it stood in the emperor's gift to give and to grant bishoprics, archbishoprics, benefices, and other ecclesiastical preferments within their own limits, to whom they chose; now the popes, through much wrestling, wars, and contention, have extorted all that into their own hands; yea, have plucked in all the riches and power of the whole world: and not content with that, have usurped and prevailed so much above emperors, that, as before, no pope might be chosen without the confirmation of the emperor: so now no emperor may be elected without the confirmation of the pope, taking upon them more than princes to place or displace emperors at their pleasure for every light cause; to put down or set up when and whom they pleased; as Frederic I., for holding the left stirrup of the pope's saddle, was persecuted almost to excommunication, which cause moves me to use more diligence here, in setting out the history, acts, and doings of this Hildebrand, from whom, as their first patron and founder, sprang all this ambition and contention about the liberties and dominion of the Roman church. And first, how this Hildebrand had behaved himself, before he was pope, I have partly declared. For though he was not yet pope in name, yet he was then pope in. deed, and ruled the popes and all their doings as he liked. What devices he had attempted ever since his first coming to the court of Rome, to magnify and maintain false liberty against true authority; what practice he wrought by councils, what factions and conspiracies he made, in stirring up popes against emperors, striving for superiority; and what wars followed, I have also expressed. Now let us see further the worthy virtues of this princely prelate, after he came to be pope, as they are described in the histories of several writers. THE TRAGICAL HISTORY OF GREGORY THE SEVENTH, Hitherto the bishops of Rome have been elected by the | voices and suffrages of all sorts and degrees, as well of the priests and the clergy, as of the nobility, people, and senate, all assembling together. And this election I find in force, if ratified by the Roman emperors, who had authority to call and assemble all these, as well as bishops to councils, as the case required. Under the authority and jurisdiction of these emperors in Germany, France, Italy, and through the whole dominion of Rome, all patriarchs, bishops, masters of churches and monasteries were subject by the decree of councils, according to the old custom of our ancestors. The holy and ancient fathers, (as Christ with his disciples and apostles both taught and did) honoured and esteemed their emperors as the supreme potentate next under God on earth, set up, ordained, elected, and crowned of God, above all other mortal men, and so counted them, and called them their lords. To them they yielded tribute, and paid their subsidies, and also prayed every day for their life. Such as rebelled against them they regarded as rebels, and resisters against God's ordinance and christian piety. The name of the emperor was of great majesty, and received as given from God. Then these fathers of the church never intermeddled nor entangled themselves with political affairs of the commonwealth, much less did they occupy them. selves in martial arms, and feats of chivalry: all their contention with other christians was only in poverty and modesty, who should be poorest and most modest among them. And the more humbleness appeared in any, the | higher opinion they conceived of him. They took the sharp and two-edged sword given to the church of Christ, to save and not to kill; to quicken and not to destroy; and they called it the sword of the Spirit, which is the word of God, the life and the light of men, who revokes from death to life, making of men gods; of mortal, immortal. They were far from thrusting out any prince or king (though he were never so far out of the way, yea, an Arian) from his kingdom, or to curse him, or to release his subjects from their oath and their allegiance, to change and translate kingdoms, to subvert empires, to pollute themselves with christian blood, or to war with their christian brethren for rule and principality. This was not their spirit and manner then, but rather they loved and obeyed their princes. Again, princes loved them also like fathers and fellow-princes with them of the souls of men. Now this Gregory VII., otherwise named Hildebrand, was the first of all others who, contemning the authority of the emperor, invaded the see of Rome, vaunting himself as having both the ecclesiastical and temporal sword committed to him by Christ, and that fulness of power was in his hand to bind and loose at his will. Thus he presumed to grasp both governments, to challenge all the whole dominion, both of the eastern and western churches, yea, and all power to himself alone, admitting none as equal, much less superior, to him, derogating from others, and arrogating to himself their due right and honour, set at nought Cesars, kings, and emperors. Bishops and prelates as his underlings he kept in awe, suspending and cursing, and cutting off their heads, stirring up strife and wars, sowing discord, making factions, releasing oaths, defeating fidelity and due allegiance of subjects to their princes. Yea, and if he had offended or injured the emperor himself, yet notwithstanding he ought to be feared, as he himself glories in an epistle, as one that could not err, and had received of Christ our Saviour, and of Peter, authority to bind and unbind at his will and pleasure. Priests then in those days had wives openly and lawfully (no law forbidding to the contrary) as appears by the deed and writings of their chapter-seals and donations, which were given to temples and monasteries, wherein their wives also are cited with them for witness, and were called presbyterissæ. Also, as for bishops, prelates, parsons of churches, governors of the clergy, masters of monasteries, and religious houses; all these were then in those times in the emperor's appointment, to assign to whom he would. Now these two things Gregory could not endure, for which two causes only was all his striving from his first beginning to abolish the marriage of priests, and to translate the imperial authority to the clergy. To this scope only tended all his labour, as appeared before in the council of Lateran, under Pope Nicholas, and also in the council of Mantua, under Alexander, making their marriage heresy, and the other to be simony. And that which previously he went about by others, now he practises by himself, to condemn ministers that were married as Nicholaitans, and to receive any spiritual charge of secular persons as simony, directing his letters to Henry the emperor, to dukes, princes, potentates, and tetrarchs; namely to Berchtold, to Rodulph of Swevia, to Whelpo, Adalberon, and to their wives: also, to bishops, archbishops, priests, and to all the people; in which letters he de nounces them to be no priests who were married, forbidding men to salute them, to talk, to eat, to company with them, to pay them tithes, or to obey them if they would not be obedient to him. Among others, he directed special letters to Otho bishop of Constance concerning this matter. But Otho perceiving the ungodly and unreasonable pretence of Hildebrand, would never separate them that were married from their wives, nor yet forbid them to marry who were unmarried. The following is the letter of Hildebrand sent to the bishop of Constance against priests' marriages : "Gregory, bishop, servant of servants of God, to the clergy and laity, both more and less, within the diocese of Constance, salvation and benediction. We have directed to our brother Otho, your bishop, our letters exhortatory; wherein we enjoined him, according to the necessity of our duty, by the apostolical authority, that he should utterly abolish out of his church the heresy of simony, and also should cause to be preached with all diligence the chastity of priests. But he, neither moved with reverence of St. Peter's precept, nor yet with the regard of his duty, neglected to do these things, whereto we so fatherly have exhorted him, incurring thereby a double offence, not only of disobedience, but also of rebellion, in that he has gone and done clean contrary to our commandment (yea, rather the commandment of blessed St. Peter), so that he hath permitted his clergy, not only such as had wives, not to put them away, but also such as had none, to take them. Whereupon we being truly informed, and grieved therewith, have directed to him another letter, declaring the motion of our displeasure and indignation. In which letters also we have cited him up to our council at Rome, there to appear and give account of his disobedience in the audience of the whole synod. And now, therefore, we thought it best to signify this to you (our dear children) whereby in this behalf we might the better provide for your health and salvation. For if your bishop shall continue so obstinately to repugn and resist our commandment, he is not meet to sit over you. Wherefore, these shall be to command you, and all them that be obedient to God, and to blessed St. Peter, by our apostolical authority, that if this your bishop shall persist in his obstinacy, you that be his subjects hereafter give to him no service nor obedience. For the which we here discharge you before God and your souls. For if your bishop shall act contrary to the decrees and apostolical injunctions, we, through the apostolical authority of St. Peter, discharge and absolve you from the band of your allegiance to him. So that if you be sworn to him, so long as he is a rebel against God and the apostolic seat, we loose you from the peril of your oath, that you shall not need to fear therein any danger," &c. In the council held at Rome, Hildebrand, with other bishops of Rome, did then enact, among many others, these three things especially, First, That no priest hereafter should marry. Secondly, That all such as were married should be divorced. Thirdly, That none hereafter should be admitted to the order of priesthood, but should swear perpetual celibacy, &c. This council of Rome being ended, forthwith the act of Hildebrand, concerning the single life of priests, was proclaimed and published in all places, and strict commandment given to bishops to execute the same. The following is the copy of his bull sent into Italy and Germany : "Gregory the pope, otherwise Hildebrand, the servant of the servants of God, sends the apostle's blessing to all within the kingdoms of Italy and Germany, that shew true obedience to St. Peter. If there be any priests, deacons, and subdeacons, that still will remain in the sin of marriage, we forbid them the church's entrance, by the omnipotent power of God, and by the authority of St. Peter, till in time they amend and repent. But if they persevere in their sin, we charge that none of you presume to hear their service; for their blessing is turned into cursing, and their prayer into sin, as the Lord doth testify to us by his prophets, 'I will turn your blessing,' &c. The bishops of France being called upon daily by the pope's letters, were compelled to obey the decree of the council; but the rest of the clergy manfully and stoutly withstanding the pope's decree and their bishops, would not agree, and said that the council did manifestly oppose the word of God, and that the pope did take from priests that which both God and nature had given them; and therefore was a heretic and author of a wicked doctrine, who ruled not by the Spirit of God, but by Satan ; that the decree and act set forth was directly against the word of God and the saying of Christ, All men receive not this saying." Against the sound doctrine of St. Paul, writing these words, " Concerning virgins I have no commandment of the Lord," &c. 1 Cor. vii. 25. Again, "Let them marry," 1 Cor. vii. 9. And that it was against the canons both of the apostles, and of the Nicene council. Moreover, that it was against the course of nature, that men being separated from their wives, should be compelled to live as angels; and that, therefore, the bishop opened a pernicious window to immorality and vice. In short, they concluded, That they had rather give up their benefices than forsake their lawful wives. And, finally, if married priests could not please them, they ought to call down angels from heaven to serve the churches. But Hildebrand, nothing moved, either with honest reason, or with the authority of holy scripture, or with the determination of the Nicene council, or any thing else, follows up this matter, calls upon the bishops still, accuses them of negligence, and threatens them with excommunication, unless they cause the priests to obey his decree. Whereupon a great number of bishops, for fear of the pope's tyranny, laboured the matter with their priests, by all means possible to bereave them of their accustomed matri mony. Among others, the archbishop of Mentz, perceiving this might produce no little trouble, talks with his clergy gently, admonishes them of the pope's mind and decree, and gives them half a year's respite to deliberate upon the matter; exhorting them diligently to shew themselves obedient to the pope and to him. The time of deliberatlon expired, the archbishop assembles his clergy at Erpsford, and there requires them either to abjure all matrimony or to renounce their benefices. The clergy defend themselves against the decree with scripture, with reason, with the acts of general councils, with examples of ancestors, by strong arguments, declaring the pope's decree inconsistent, and that it ought not to take effect. But the archbishop said he was compelled by the pope, and could not but execute that which was enjoined him. The clergy seeing that no reason, nor prayer, nor disputation would serve, consulted among themselves what was best to be done; some gave counsel not to return to the synod, some thought it good to return and thrust out the archbishop from his see, and to punish him with death, that by his example others might be warned never to attempt it again to the prejudice of the church, and the rightful liberty of ministers. After this was signified to the archbishop by certain spies, he, to prevent the matter, sends to the priests as they were coming out, certain messengers, bidding them be of good hope, and they should have what would content their minds. So being thus persuaded, they come again to the council. The bishop promises he would do what he could, to change the mind of the bishop of Rome, desiring them in the mean time to continue as they had done in their ministry. The next year Hildebrand the soldier of Satan sends his legate to the archbishop of Mentz, and assembled a council, in which the archbishop again proposes the matter, commanding all the clergy, under pain of the pope's curse, either to renounce their wives or their livings. The clergy defended their cause again with great constancy. But when no defence would avail, but all went by tyranny, it burst at last to an uproar and tumult, where the legate and the archbishop hardly escaped with their lives, and so the council broke up. By this schism and tumult the churches afterwards, in choosing their priests, would not send them to the bishops (the enemies and suppressors of matrimony) to be confirmed and inducted, but elected them within themselves, and so put them in their office without all leave or knowledge of the bishops, who then. agreed and were determined to admit no priests, but such as would take an oath never to marry. And thus first came up the oath and profession of single priesthood. Notwithstanding, if other nations had followed in like manner, the constancy and concord of those German ministers, the devilish decree of this Hildebrand (or rather hell-brand) had been frustrated. But the greediness of livings in weak priests made them yield up their liberty to wicked tyranny. And thus much for the prohibition of matrimony. Now let us proceed to the contention between Hildebrand and the emperor. But it will not be amiss first to say a little of the character of this pope, as we find it described in the epistles of Benno a cardinal, written to other cardinals of Rome. This Cardinal Benno lived at the same time with Hildebrand. He is thus described in one epistle of Benno to his brother cardinals as follows: "We have made mention before of some colleges of the church of Rome which refused to hold communion with him; as Leo, Benno, Ugobald, John; all cardinals: Peter, chancellor and cardinal, being all instituted before the time of this Hildebrand. These three also, though consecrated by him, Natro, Innocent, and Leo, forsook him, cursing the detestable errors which he held. Also Theodine, whom he constituted arch-deacon, and other cardinals more, John, surnamed Primicerius, Peter Oblationarius, with all that belonged to them, saving one man only. And now when this Hildebrand saw that the bishops also would forsake him, he called to him the laymen, and made them his privy councillors, thinking thereby to separate the bishops, so that they should have no conference with the cardinals. Then he called the bishops together, and being guarded with bands of laymen, he forced the bishops partly through fear, and partly through his menacing words, to swear that they would never oppose what he wished to have done, and that they would never defend the king's quarrel, and that they would never favour nor obey any pope who might be instituted in his stead. "As soon as Pope Alexander was dead, who died somewhat before night, the same day, contrary to the canons, Hildebrand was chosen pope by the laymen. But the cardinals did not subscribe to his election. For the canons prescribed (under an anathema or curse) that none should be chosen pope before the third day after the burial of his predecessor. But Hildebrand removed the cardinals from being members of the council. And then, contrary to the minds of the cardinals, and to the regular order of pronouncing judgment by the canons, he rashly excommunicated the emperor, although he had not been in any synod solemnly accused before. The sentence of which excommunication none of the cardinals would subscribe. "The emperor was wont oftentimes to go to St. Mary's church to pray. Hildebrand, when he knew all the doings of the emperor, caused the place where the emperor was accustomed either standing or prostrate on his face to pray, to be marked, and he hired an assassin to gather and lay together a heap of great stones directly over the place in the vault of the church, where the emperor would stand, that in throwing them down upon his head, he might slay the emperor. As the assassin hasted, and was busy removing to the place a stone of great weight, it broke the plank on which it lay, and as the assassin was also standing on it, they fell together from the roof to the pavement of the church, by which he was killed. After the Romans had learned the matter, they fastened a rope to one of the feet of the assassin, and caused him to be drawn through the streets of the city three days together as an example to others. "In the Easter week, when the clergy and the people were assembled at St. Peter's church to hear mass, after the gospel, Hildebrand went into the pulpit as he was in his pontifical attire, and in the presence of the bishops, cardinals, senate, and people of Rome openly preached, that the emperor should die before the feast of St. Peter next ensuing or at least, that he should be so hurled from his kingdom, that he should not be able to gather together above six knights. This he preached to the bishops and cardinals, and all that were present, crying out of the pulpit in these words, 'Never accept me for pope any more, but pluck me from the altar, if this prophesy be not fulfilled by the day appointed.' About the same time he sought by murderers to kill the emperor, but God preserved him. "When the time was expired that Hildebrand had named, and when neither was the king dead, nor the power of the empire impaired he subtilely turned his words, saying, 'that he meant them not of the body of the king, but of his soul.'" : It were too long and tedious here to recite all the detestable doings, and diabolical practices of Hildebrand, of which there is a long narration in the epistles of the cardinal Benno to the other cardinals, to which the reader may refer, who has either leisure to read or mind to understand more of the abominable parts and devilish acts of this pope. Now let us proceed to set forth the vexation which the virtuous and godly emperor sustained by that ungodly pontiff. When Henry VI. was encumbered with civil dissension in Germany, the time seemed to Hildebrand very opportune to work out his objects: his study from the beginning was to advance the Romish seat above all other bishops, and also to press down the authority of the temporal princes, under the spiritual men of the church. The emperor busied in his wars, had no leisure to attend to councils. But the pope proceeds to assemble his council; and threatens even to excommunicate the emperor, and depose him from his royal kingdom, unless he would renounce the right of presenting to benefices, and do penance. The council being ended, Gnibert, archbishop of Ravenna persuaded one Centius to take the emperor's part against the pope, and he watching his time, in the temple of St. Mary, upon Christmas day in the morning, takes the pope and puts him fast in a strong tower. The next day the people of Rome hearing this, proceed to help the bishop, whom they loosed out of prison, and then they besieged the house of Centius, and pulled it down to the ground; his family having their noses cut off, were cast out of the city; Centius himself escaping, fled to the emperor. The emperor being moved with the arrogant presumption of the proud prelate, called a council at Worms. In which council all the bishops not only of Saxony, but of all the empire of Germany, agreed and concluded upon deposing Hildebrand, and that no obedience hereafter should be given to him. This being determined in the council, Roland was sent to Rome with the sentence, who in the name of the council, commanded the pope to resign his seat, and charged the cardinals to resort to the emperor for a new election of another pope. The following was the sentence of the council of Worms against Pope Hildebrand: "Forsomuch as thy first ingress and coming in hath been so spotted with so many perjuries, and also the church of God brought into no little danger through thine abuse and new fangleness; moreover, because thou hast defamed thine own life and conversation, with so much and great dishonesty, that we see no little peril or slander to rise thereof; therefore the obedience, which yet we never promised thee, hereafter we utterly renounce, and never intend to give thee. And as thou hast never taken us yet for bishops (as thou hast openly reported of us) so neither will we hereafter take thee to be apostolic." The pope touched with this sentence, first condemns it in his council of Lateran with an excommunication. Secondly, deprives Sigifrid archbishop of Mentz of his dignities and ecclesiastical livings, with all other bishops, abbots, and priests, as many as took the emperor's part. Thirdly, accuses Henry the emperor himself, depriving him of his kingdom, and releasing all his subjects of their oath of allegiance in the following sentence excommunicatory, against Henry the emperor by Pope Hildebrand. O blessed St. Peter, prince of the apostles, bow down thine ears I beseech thee, and hear me thy servant, whom thou hast brought up even from mine infancy, and hast delivered me until this day from the hands of the wicked, who hate and persecute me, because of my faith in thee. Thou art my witness, and also the blessed mother of Jesus Christ, and thy brother St. Paul, fellow partner of thy martyrdom, how that I entered this function not willingly, but enforced against my will; not that I take it so as a robbery, lawfully to ascend into this seat, but because that I had rather pass over my life like a pilgrim or private person, than for any fame or glory to climb up to it; I do acknowledge (and that worthily) all this to come of thy grace, and not of my merits, that this charge over christian people, and this power of binding and loosing is committed to me. Wherefore, trusting upon this assurance for the dignity and tuition of holy church in the name of God omnipotent, the Father, the Son, and the Holy Ghost, I do here depose Henry, the son of Henry, once the emperor, from his imperial seat, and princely government, who hath so boldly and presumptuously laid hands upon the church. And furthermore, all such as heretofore have sworn to be his subjects, I release them of their oath, whereby all subjects are bound to the allegiance of their princes. For it is meet and convenient that he should be void of dignity, who seeks to diminish the majesty of thy church. Moreover, for that he has contemned my admonitions, tending to his health and the wealth of his people; and has separated himself from the fellowship of the church (which he, through his seditions, studies to destroy) therefore I bind him by virtue of excommunication, trusting and knowing most certainly, that thou art Peter (in the rock of whom as in the true foundation) Christ our king has built his church." The emperor, thus assaulted with the pope's censure, sends his letters through all nations to clear himself, declaring how wrongfully he was condemned. The princes of Germany partly fearing the pope, and partly rejoicing that an excuse was given to rebel against the emperor, assembled and consulted together, and so concluded to elect another emperor, unless he would submit and obtain pardon from the pope. Here we may see the lamentable affections of the Germans in those days, thus to forsake such a valiant emperor, and to regard so much a vile bishop. But this was the ignorance and rudeness of the world then, for lack of better knowledge. The emperor, seeing the chief princes ready to forsake him, promises them with an oath, that if the pope would repair to Germany, he would ask forgiveness. Upon this the bishop of Treves was sent to Rome, to intreat the pope to come into Germany. The pope was content and entered into Germany, thinking to come to Augsburgh; but he retired in fear to Canusium. Henry (immediately coming out of Spires with his empress and his young son) resorts to Canusium. All his peers and nobles had left him for fear of the Pope's curse, neither did any accompany him. Wherefore the emperor, being not a little troubled (laying apart his regal ornaments) came barefooted with his empress and child to the gate of the city, where from morning to night (all the day fasting) he most humbly desired absolution. Thus he continued three days together; at length an answer came, that the pope's majesty had yet no leisure to speak with him. The emperor patiently and humbly waits without the walls, with no little grievance and pain; for it was a sharp winter, and all freezing with cold. At length it was granted, through the entreaty of Matilda the pope's favorite, and of Arelaus earl of Sebaudia, and the abbot of Cluny, that he should be admitted to the pope's presence. On the fourth day being admitted, he yields to the pope his crown, with all other imperial ornaments, and confessed himself unworthy of the empire, if ever he should do against the pope hereafter, as he had done before, desiring for that time to be absolved and forgiven. The pope answered, he would neither forgive him, nor release the bond of his excommunication, but upon certain conditions. First, to promise that he should be content to stand to his arbitration, and to take such penance as he shall enjoin him; also that he shall be ready to appear, in whatever place or time the pope shall appoint him. Moreover, that he, being content to accept the pope as judge of his cause, shall answer to all objections and accusations laid against him, and that he shall never seek any revenge in return. Also that he shall submit to the pope's mind and pleasure, whether he shall have his kingdom restored or not. Finally, that before his trial, he shall neither use his kingly ornaments, sceptres or crown, nor usurp authority to govern, nor to exact any oath of allegiance from his subjects, &c. These things being promised to the bishop by an oath, and put in writing, the emperor is released from his excommunication. The pope with his cardinals vaunted and triumphed with no little pride, that they had so quailed the emperor, and brought him on his knees to ask forgiveness. Yet, mistrusting themselves, and what might befall them if fortune should turn, and God give the emperor a more quiet kingdom; they study and consult privily how to displace Henry from his kingdom. They determined to offer the empire to Rodulph, a man of great nobility among the chief states of Germany. To bring this purpose the better to pass, legates were sent down from the pope, who should persuade all France, that Henry was rightfully excommunicated, and that they should give to the bishop of Rome their consent in choosing Rodulph to the empire. While this conspiracy was in hand Henry was absent. In the meantime Rodulph was elected emperor. Upon this comes the bishop of Strasburgh to the emperor, certifying him what was done. He mustered his men with expedition, and marched forward to defend his right, and attempted battle against Rodulph. A great slaughter took place on both sides, but the victory was certain on neither part; so that both the captains yet challenged the empire. Their armies being refreshed, they soon had another conflict, but victory was again doubtful. Thus both the captains being wearied in wars, the Romish beast, the bishop, who was the cause of all, sends his legates to call together a council in Germany, where it should be determined to whom the empire should belong. But the emperor would not permit the legates to hold any council within Germany unless they would first depose Rodulph. The pope hearing this, and seeing his purpose was so thwarted by the emperor, draws out another excommunication against him, and again deprives him of his kingdom. The Second Excommunication of Hildebrand against the Emperor. "Blessed St. Peter, prince of the apostles, and thou St. Paul also, the teacher of the Gentiles, give ear unto me, I beseech you a little, and gently hear me, for you are the disciples and lovers of truth. The things that I shall say are true. This matter I take in hand for truth's sake, that my brethren (whose salvation I seek) may the more obsequiously obey me, and better understand, how that I trusting upon your defence (next to Christ, and his mother the immaculate Virgin) resist the wicked, and am ready to help the faithful. I did not enter this seat of mine own accord, but much against my will and with tears, for that I accounted myself unworthy to occupy so high a throne. And this I say, not that I have chosen you, but you have chosen me, and have laid this great burthen upon our shoulders. And now, whereas by this your assignment, I have ascended up this hill, crying to the people and shewing them their faults, and to the children of the church their iniquities; the members of Satan have risen up against me, and have laid hands together to seek my blood. For the kings of the earth have risen up against me, and the princes of this world, with whom also have conspired certain of the clergy against the Lord and against us his anointed, saying, "Let us break their bonds asunder, and cast their cords away from us." This have they done against me, to bring me either to death or to banishment. In hardly escaped with their lives, and so the council broke up. By this schism and tumult the churches afterwards, in choosing their priests, would not send them to the bishops (the enemies and suppressors of matrimony) to be confirmed and inducted, but elected them within themselves, and so put them in their office without all leave or knowledge of the bishops, who then agreed and were determined to admit no priests, but such as would take an oath never to marry. And thus first came up the oath and profession of single priesthood. Notwithstanding, if other nations had followed in like manner, the constancy and concord of those German ministers, the devilish decree of this Hildebrand (or rather hell-brand) had been frustrated. But the greediness of livings in weak priests made them yield up their liberty to wicked tyranny. And thus much for the prohibition of matrimony. Now let us proceed to the contention between Hildebrand and the emperor. But it will not be amiss first to say a little of the character of this pope, as we find it described in the epistles of Benno a cardinal, written to other cardinals of Rome. This Cardinal Benno lived at the same time with Hildebrand. He is thus described in one epistle of Benno to his brother cardinals as follows: Also "We have made mention before of some colleges of the church of Rome which refused to hold communion with him; as Leo, Benno, Ugobald, John; all cardinals: Peter, chancellor and cardinal, being all instituted before the time of this Hildebrand. These three also, though consecrated by him, Natro, Innocent, and Leo, forsook him, cursing the detestable errors which he held. Theodine, whom he constituted arch-deacon, and other cardinals more, John, surnamed Primicerius, Peter Oblationarius, with all that belonged to them, saving one man only. And now when this Hildebrand saw that the bishops also would forsake him, he called to him the laymen, and made them his privy councillors, thinking thereby to separate the bishops, so that they should have no conference with the cardinals. Then he called the bishops together, and being guarded with bands of laymen, he forced the bishops partly through fear, and partly through his menacing words, to swear that they would never oppose what he wished to have done, and that they would never defend the king's quarrel, and that they would never favour nor obey any pope who might be instituted in his stead. "As soon as Pope Alexander was dead, who died somewhat before night, the same day, contrary to the canons, Hildebrand was chosen pope by the laymen. But the cardinals did not subscribe to his election. For the canons prescribed (under an anathema or curse) that none should be chosen pope before the third day after the burial of his predecessor. But Hildebrand removed the cardinals from being members of the council. And then, contrary to the minds of the cardinals, and to the regular order of pronouncing judgment by the canons, he rashly excommunicated the emperor, although he had not been in any synod solemnly accused before. The sentence of which excommunication none of the cardinals would subscribe. 66 The emperor was wont oftentimes to go to St. Mary's church to pray. Hildebrand, when he knew all the doings of the emperor, caused the place where the emperor was accustomed either standing or prostrate on his face to pray, to be marked, and he hired an assassin to gather and lay together a heap of great stones directly over the place in the vault of the church, where the emperor would stand, that in throwing them down upon his head, he might slay the emperor. As the assassin hasted, and was busy removing to the place a stone of great weight, it broke the plank on which it lay, and as the assassin was also standing on it, they fell together from the roof to the pavement of the church, by which he was killed. After the Romans had learned the matter, they fastened a rope to one of the feet of the assassin, and caused him to be drawn through the streets of the city three days together as an example to others. "In the Easter week, when the clergy and the people were assembled at St. Peter's church to hear mass, after the gospel, Hildebrand went into the pulpit as he w his pontifical attire, and in the presence of the bish cardinals, senate, and people of Rome openly pread that the emperor should die before the feast of St. next ensuing or at least, that he should be so h from his kingdom, that he should not be able to g together above six knights. This he preached bishops and cardinals, and all that were present, out of the pulpit in these words, 'Never accept pope any more, but pluck me from the altar, if the phesy be not fulfilled by the day appointed.' Ab same time he sought by murderers to kill the en but God preserved him. "When the time was expired that Hildebr named, and when neither was the king dead, power of the empire impaired he subtilely to words, saying, that he meant them not of the the king, but of his soul.'" It were too long and tedious here to recite a testable doings, and diabolical practices of Hi of which there is a long narration in the e the cardinal Benno to the other cardinals, to reader may refer, who has either leisure to rea to understand more of the abominable parts an acts of this pope. Now let us proceed to set forth the vexation virtuous and godly emperor sustained by th pontiff. When Henry VI. was encumbered with civi in Germany, the time seemed to Hildebrand tune to work out his objects: his study fro ning was to advance the Romish seat abo bishops, and also to press down the aut temporal princes, under the spiritual men o The emperor busied in his wars, had no tend to councils. But the pope proceed his council; and threatens even to excor emperor, and depose him from his royal ki he would renounce the right of presentin and do penance. The council being e archbishop of Ravenna persuaded one Cer. emperor's part against the pope, and time, in the temple of St. Mary, upon the morning, takes the pope and puts hir tower. The next day the people of Ro proceed to help the bishop, whom th prison, and then they besieged the hou pulled it down to the ground; his fa noses cut off, were cast out of the city escaping, fled to the emperor. The em with the arrogant presumption of t called a council at Worms. In whi bishops not only of Saxony, but of Germany, agreed and concluded up brand, and that no obedience hereaft to him. This being determined in : was sent to Rome with the sentence. the council, commanded the pope to charged the cardinals to resort to t election of another pope. The fo tence of the council of Worms brand: "Forsomuch as thy first ingres been so spotted with so many ] church of God brought into no liti abuse and new fangleness; morec defamed thine own life and conv and great dishonesty, that we see to rise thereof; therefore the o never promised thee, hereafter w never intend to give thee. And us yet for bishops (as thou hast neither will we hereafter take ti The pope touched with this sei his council of Lateran with an ex deprives Sigifrid archbishop of ecclesiastical livings, with all‹ priests, as many as took the accuses Henry the emperor h kingdom, and releasing all h |