S. Bernard perswadeth Pope Euge∣nius from clayming tempo∣rall iurisdiction.

PRopheta cum ait (vt evellas, & destruas;* & disperdas & dissipes, & adifices & plantes) quid horum fastum sonat? The Pro∣phet Ieremy saith. Behold I haue appoin∣ted thee over nations, to plucke vp, & to root out, and to destroy, & throw downe, to build & to plant: which of these words doe savour of pride? nay rather the spiri∣tuall labour is expressed by termes bor∣rowed of from husbandmen. And wee therefore may perceaue, there is much gi∣uen vs in charge, a ministry, not a rule, Let it be that you are a Prophet, but are you more then a Prophet? But if you be wise, you will bee content with that measure, which God hath allotted vnto you, for what is more proceedeth frō evill. Learne by the example of the Prophet, to haue a charge; not so much to Lord it, as to prac∣tise Page  106that which the time requireth.

In his 42 Epistle, thus hee writeth In∣telligit is quae dico? &c. Doe you vnder∣stand what I say? Let honour be giuen to whom honour belongeth. Let every soul (saith the Apostle) be subiect to the high∣er powers. If every soule, then yours; for who hath excepted you, from this gene∣rality. If any man doth indeavour to ex∣cept you frō the obedience of the Prince, he deceaueth you. Doe not rest on their counsells, for notwithstanding they are Christians, yet they thinke scorne, either to follow Christs deeds, or obey Christs words. Those are they that say vnto you Maintaine Sir the honour of your Sea,* &c are not you so good as your predecessours? If your Sea be not advanced by you, yet let it not be abased by you. Haec isti. Thus say they. But Christ both taught and did far otherwise; for he saith, Giue to Caesar the the things that belong to Caesar, and giue to God the things that belong to God,

*In his booke of Consideration written purposely to the Pope himselfe, hee hath divers passages to this same effect. In cri∣minibus, non in possessionibus potest as vestra Page  107&c. Your power (saith he) is touching of∣fences, and not possessions, because you receaued the keyes of the kingdome of heauen, to deale in the one but not in the other, shutting out offenders, but not possessioners, that you might know (saith Christ) that the sonne of man hath power in earth to forgiue sinnes &c. Which doth seeme vnto you, the greater dignitie, and power; to for giue sinnes, or to divide in∣heritances? But there is no comparison. Those meane and inferiour things haue their Iudges, Kings, and Princes of the earth. Why doe you invade other mens bounds, why doe you put your sickle in other mens corne?

Againe in his third book,* he hath these words Non tu ille de quo Propheta. Et erit omnis terra possessio tius &c. You are not he of whom the Prophet spake And all the earth shall be his possession. It is Christ who challengeth it for his possession. To whō but to him is it said?* Aske of me and I wil giue thee the heathen for thine inheri∣tance, & the vttermost parts of the earth for thy possession. Giue Christ the posses∣sion and Lordship, take you the care of it. Page  108This is your part, stretch not your hād a∣ny further. Yea, but you will say, Thou deniest me not to be aboue others;* and dost thou deny me to haue soveraigntie? indeed even so. Who gouerneth by ta∣king care; you are exalted to profit others you gouerne as a faithfull wise servant, whom the Lord hath set over his family. But to what end?* that you may giue them meat in due season. That is, to distribute the meat, not to command with authori∣tie.

And in the fourth booke speaking (as before) of those flatterers, that belike were very neere him, and therefore very likely to thrust too much greatnesse on him, saith, A te tamen mos iste, vel potius mors ista non coepit, in te vtinam desinat. But they say, this custome, or rather this destruction began not in you, I would yet it might end in you. Doe you not see, that all your Ecclesiasticall zeale & care standeth only in maintenance of honours vpon honour all is bestowed; vpon holy∣nesse, either nothing or very little. If vp∣on occasion you would somewhat sub∣mit your selfe and deale familiarly. O doe Page  109not so, say they, it is not meet:* it is not agree∣able to the time, it is not cōvenient for your maiestie. Consider well what state you heare.

And in the second booke,* speaking of worldly honour and wealth, and pompe, saith. Nihil horum tabula testatoris adsig∣navit: None of those doth the holy Scrip∣tures allow or giue you. But what? If you be content with their evidence, you shall rather inherit care and paines, then Glory and riches. Blanditur cathedra? Doth your chaire flatter you? you are in a watchtow∣er,* from thence you carefully looke over all, the name of Bishop sounding vnto you not Lordship, but service. Planum est Apostolis interdicitur dominatus. It is plaine, that soveraigntie was forbidden the Apostles; take heed therefore that you vsurpe not, either as a Lord the Apostle∣ship, or as being Apostolike, Lordship, because you are forbidden both. If you will haue both alike, you shal loose both. Otherwise doe not take your selfe to bee exempted from the number of those, of whom the Lord God doth thus com∣plaine, They haue raigned, but not by mee.* Page  110They were Princes, but I knewe them, not. But if it further any thing to rule, without God, you haue glory, but not with God. The Apostolike forme is this, so∣veraigntie is forbidden; service is comman∣ded.

In his Epistle vnto Lewis the younger King of France,* thus he writeth, Si totus orbis adversum me coniuraret, &c. If the whole world (saith he) should conspire together against me, that I should vnder∣take any thing against the Kings authori∣ty, yet would I haue God in my mind, and durst not foolishly doe any thing against the king who is ordeined by him. Neither am I ignorant where it is that I reade, He that resisteth the power, resisteth the ordi∣nance of God And after some expostulati∣on of matters that then went not well, he addeth, This truth shall never be lessened in vs, The honour of the King & the profit of his Kingdome shall neuer bee impaired by vs.

In the 45. Epistle,* Stephan the Abbot of Cistercense, writing to the same Lewis thus, Rex coeli & terrae regnum vobis in terra donavit, donaturus & in coelo, si id Page  111quod accepistis, iustè & sapienter admini∣strare studueritis. The King of Heauen & earth,* hath given you a Kingdome vpon earth, and will giue you one in Heaven, if you doe endeavour to governe that, iustly and wisely which you haue recei∣ved of him.* Attenditis iam cui & ex hoc infensum vos redditis? Doe you consider whom you haue offended and displeased by this deede of yours? Verily, not the Bishop of Paris, but the Lord of Paradise, who is to be feared, who taketh away the liues of the Princes.

To conclude all, I finde in the 221. E∣pistle to the same king Lewis these words, At quicquid vobis de regno vestro de ani∣ma & corona vestra facere placeat: nos Ec∣clesiae filij, &c. But howsoever it please you to esteeme of your life, crowne, and dignity: yet wee that are sonnes of the Church, cannot at any hand, hide the cō∣tempts, wrongs, and the treading vnder∣foot of our mother. Profectò stabimus & pugnabimus us{que} ad mortem, si ita oportue∣rit pro matre nostra, armis, quibus licet, non scutis & gladijs, sed precibus, fletibus{que} ad Deum. Surely we wil stand and fight even Page  112vnto death, if it were expedient, for our mother (the Church) with such weapons as is fitting not with swords & bucklers; but with prayers and teares powred out to God.