Page:The Acts and Monuments of John Foxe Volume 3.djvu/110



emperor, as it is written in the second question, 7 par., in these words, "If we have done any thing incompetently, or if we have not observed the upright path and way of equity amongst subjects, we will amend the same, either by your own judgment, or else by the advice or judgment of those whom you shall appoint for that purpose. For if we, who ought to correct and punish other men's faults, do commit more grievous ourselves, we are not then the disciples of the truth, but, with sorrow we speak it, we shall be above all others the masters of error."

And, in the tenth distinction, he writeth thus, touching the obedience unto the emperor: "As concerning the precepts and commandments of our emperors and our predecessors the bishops (whom the Gloss calleth emperors, who are anointed after the manner of bishops) to be observed and kept unbroken, we do profess ourselves by all means possible, as much as in us lieth, or that we may and can, we will, by the help of God, preserve and keep them both now and ever. And if, peradventure, any man do inform, or hereafter shall inform you otherwise, know you him assuredly to be a liar and slanderer."

Mark how this devout and holy pope, calling the emperors bishops, submitted himself, according to the rule of St. Peter the apostle, under the obedience, and also punishment of the emperor. Wherefore, then, should not the clergy of the kingdom of Bohemia submit themselves under the obedience of their king, for God's cause, to be punished if they do offend; and not only submit themselves unto the king, but also unto the rulers; and not only unto the rulers, but unto every other creature? For by how much they do so humble and abase themselves in this world for God's sake, so much the more shall they be exalted with him: but what is the hindrance thereof, but only pride, whereby Antichrist doth exalt himself above the most humble and meek Lord Jesus Christ?

Also, it seemeth to appear by that which is aforesaid on the taking away of temporalties, in the prophecy of Hildegard, the virgin, which she writeth in her books under Eugene the pope, in the council of Treves, approved and allowed by many bishops of France, Italy, and Almain, who were there present, where also St. Bernard himself was present. The virgin prophesying, spake in this manner: "The kings and other rulers of the world, being stirred up by the just judgment of God, shall set themselves against them, and run upon them, saying, 'We will not have these men to reign over us with their rich houses and great possessions, and other worldly riches, over which we are ordained to be lords and rulers: and how is it meet or comely that those shavelings, with their stoles and chisils, should have more soldiers, or more or richer armour or artillery than we? So is it not convenient that one of the clergy should be a man of war, or that a soldier should be one of the clergy. Wherefore, let us take away from them that, which they do not justly, but wrongfully possess.'"

And, immediately after, she saith thus: "The Omnipotent Father equally divided all things; that is to say, the heavens he gave unto the heavenly creatures, and the earth unto the earthly. And by this means was there a just division made between the children of men, that the spiritualty should have such things as belong unto them, and the secular people, such things as are meet and necessary for them, so that neither of these two sorts should oppress each other by violence; for God doth not command, that the one son or child should have both the cloak and the coat, and the other should go naked; but he willeth that the one should have the cloak, and the other the coat. Wherefore the secular sort ought to have the cloak for the greatness of their worldly cares, and for their children, which daily increase and multiply. The coat he giveth unto the spiritualty, that they should not lack clothing, and that they should not possess more than necessity doth require. Wherefore we judge and think it good, that all these aforesaid be divided by reason and equity; and that where the cloak and the coat are both found, the cloak should be taken away, and given unto the needy, that they do not perish for lack or want." These things spake the virgin Hildegard, plainly foreshowing the taking away of the temporalties from the clergy by the secular lords; and showing for what cause they shall be so taken away, and what manner of division shall be made of those things that are taken away, that they be not consumed, and spent unprofitably.

Forasmuch as mention is here made of Hildegard, it shall not seem impertinent, moved by the occasion hereof, to give forth unto the reader such things as we have found in certain old volumes, touching