Church History of the Government of Bishops and Their Councils, Chapter 10

Church History of the Government of Bishops and Their Councils · Chapter 10

p. 263CHAP. X.

Of the Councils about Ignatius and Photius, and some others.

§ 1. CCLVII. AN. 848. A Synod at Mentz under Rabanus condemned Godescalcus a Presbyter, and Monk of Rhemes, as a Predestinarian Heretick. Hincmarus Ep. ad P. Nicol. reciteth his Heresies to be,

1.[That as God hath predestinated some to life eternal,☜ so others to death eternal: That he would not have all Men saved, but only those that are saved, else he should have his Will frustrate, and not be Omnipotent.

2. That Christ dyed not for all, but only for the Elect, who are the world that he redeemed; others he redeemeth by Baptism, but not by dying for them.

3. That no one shall perish that Christ dyed for.

4. He addeth, (how truly I know not,) That he asserteth a threefold Deity in the Trinity of Persons.] They laid him in Prison, and Hincmarus wrote to the Pope to know what to do with him, saying, That he must employ a very able Man to keep him, for he wraps People, even the meanly learned, into admiration of him, reciting Scripture and Fathers distorted whole days together. Some Bishops took his part.

§ 2. They say a Synod at Tours wrote an Admonition to one Nomeno…us the King's Lieutenant in Britany, for Tyranny and Oppression, and casting out the just Bishops, and putting in Mercenaries, Thieves and Robbers; Bin. p. 638. and for despising the warnings of the Pope and Bishops.

§ 3. Canisius tells us of a Concilium Regiaticinum, regulating Bishops, and Cap. 6.☜ ordaining that the Arch-Presbyter examine every Master of a Family personally, and take account of their Families and Lives, and receive their Confessions: And Cap. 7. that a Presbyter in the absence of the Bishop, may reconcile a Penitent by his command. Cap. 13. That in the Villages Arch-Presbyters be set over the Lower-Presbyters. C. 12. That none that are denied Communion, may have any Military or Civil Office; and so every Bishop is Master of the Magistrates.

§ 4. CCLVIII. The Saracens in Spain persecuting the Christians, forced the Bishops to meet in Council at Corduba, and decree against Martyrdom, and the Memorial of Martyrs, ☜saith Binnius, p. 643.[Holding a Satanical Meeting, forbad Martyrdom, and took away the Honour of Martyrs, saying, That they that were not violently drawn to deny the Faith, but offered themselves to danger of their own accord, are not to be numbred with the Martyrs, not working Miracles as the Martyrs did, nor their Bodies remaining uncorrupt.

§ 5. A Synod at Mentz, An. 852. did we know not what. But 853. CCLIX. one at Soisons was approved by Pope Benedict, and reprobated by Pope … (Bin. p. 648.) (yet both infallible.) And it is no wonder, for it is about a hard Point, and in which the Papacy is much concerned. When Ebbo was deposed and banished, Lotharius restored him for a while, p. 264and he intruded again, and ordained many Priests. Hincmarus succeeding in his life-time, rejecteth all those that he thus ordained. A Council is called to judge whether their Ordination was valid or null. The Council decreed, that [Whatever in Ecclesiastical Ordinations the said Ebbo had done after his damnation, ☞according to the Traditions of the Apostolick Seat, as is read in the Deeds of the Popes, except Sacred Baptism, which is perfected in the name of the Trinity, shall be all void and null, and those ordained by him in whatever part of the world they shall be Fugitives or wander, because they cannot flie from God's judgment, let them be held deprived of all Ecclesiastical Degrees by the judgment of the Holy Ghost.] And yet these Men had shewed Letters from the King and divers Bishops, for their reception as Presbyters, but the Synod said they were counterfeit.

Another Case was this, one Halduinus had been made Deacon by Ebbo, and Consecrated Presbyter and Abbot by Lupus Bishop of Catalonia. The Presbyter was ordained out of his own Jurisdiction to the Church of Rhemes: This being questioned, an Archdeacon shewed the King's Letters, commanding the Ordination of Halduinus. Lupus ordained him, in obedience to the King, without examining, (there being then no Bishop at Rhemes.) Whereupon the Synod decreed, according to the Canons, (say they) That they that are made Presbyters without examination by ignorance, or by dissimulation of the Ordainers, when they are known, shall be deposed; because the Catholick Church defendeth (but) that which is irreprehensible. And it was shewed in Concil. Sardic. c. 9. and other Councils and Decrees, That the said Bishop touched nothing of his Ordination, but that he that leaped to the Priesthood without the degree of Deacon **Because he was made Deacon only by Ebbo., he ought to retire (resilire) to due degradation.

§ 6. Here you see the Nullification even of the Ordinations of an ejected Archbishop, yea, and of a lawful Bishop, when he makes a Presbyter of one that was by such an ejected Bishop made Deacon, and when he ordaineth unworthily without due examination. And if this hold, what interruptions have there been in the Succession of Bishops, especially in the Roman Seat!

§ 7. Anastasius a Cardinal, Presbyter of Rome, betook himself to the Emperor, solliciting him to depose Pope Leo the 4th, and to place him in his stead. The Pope hearing it, calleth him home to his charge, from whence he had been absent five years: but he would not return, nor appear, wherefore CCLX the Pope called a Council at Rome, which deposed him.

§ 8. CCLXI. Ignatius the Patriarch of Constantinople, called a Council to depose Gregory Bishop of Syracusa; They desired Pope Leo's confirmation: He delaying it, dyeth. Gregory in the mean time prevaileth against Ignatius, who is cast out, and Photius put in, and a grievous Schism begun.

§ 9. CCLXII. An. 855. under Lotharius Remigius Lugdun. and 12 other Bishops, are called a Council at Valence, who made 23 Canons or Decrees, with great Judgment and Piety, and shewed how much more venerable a Council of a few wise Bishops are, than greater Councils, where the most are weak. Their first work was against those that they called the Predestinatianos, where Cap. 2. they determine, [Non ipsos malos Deum ideo perire velle quia p. 265boni esse non potuerunt, sed quia boni esse noluerunt. Cap. 3. Praedestinationem electorum ad vitam,☜ & praedestinationem impiorum ad mortem fidenter fatemur? In electione tamen salvandorum misericordiam Dei praecedere meritum bonum, in damnatione autem periturorum meritum malum praecedere justum Dei judicium: Praedestinatione autem Deum ea tantum statuisse quae ipse vel gratuitâ misericordiâ vel justo judicio facturus erat.—In malis vero ipsorum malitiam praescîsse, quia ex ipsis est; non praedestinâsse, quia ex illo non est. Poenam sane malum meritum eorum sequentem, uti Deum, qui omnia prospicit praescivisse & praedestinasse, quia justus est: apud quem est, ut S. Augustinus ait, de omnibus omnino rebus, tam fixa sententia, quam certa praescientiâ:— Verum aliquos ad malum praedestinatos esse divina potestate, videlicet ut quasi aliud esse non possent, non solum non credimus, sed etiam si sunt, qui tantum malum credere velint, cum omni detestatione, sicut Arausica Synodus, illis Anathema dicimus. The sum is, God's mercy goeth before Man's merit, but his Predestination to punishment is only on the foresight of their sin, which he decreeth not, because he causeth not.

Cap. 3. About Christ's death they like not those that say he dyed for all that from the days of Adam till then had been damned; but would have all take up with this simple Doctrine,☜ that God so loved the world, that he gave his onelyonly begotten Son, that whoever believeth in him should not perish, but have everlasting life.

Cap. 4. They conclude that all true Believers regenerate by water and the Spirit, have their sins washed by the blood of Christ: And they could not have true Regeneration,☜ if they had not true Redemption. But of the multitude of the faithful and redeemed, some are eternally saved, because they persevere; others are lost, because they persevere not in the salvation of faith which they had received, and so make void the grace of redemption.

Cap. 6.About Grace and infirmed Free-will restored and healed by Christ, they exhort Men to stick to the Scriptures, and the Councils of Africa and Orange, and not to follow the Aniles penè Fabulas Scotorum, (I suppose they mean the Followers of Iohan. Scotus Erignenae, who was murdered by his Scholars 833, whom Godescalcus followed) lest they should be corrupted from the simplicity that is in Christ: Remembring Christians that while they are vexed with the prevalency of the wicked in the world, they should not vex the sad Congregations with such superfluous things.

Cap. 7. They advise, that because Bishops were set over the Cities that were untryed and almost ignorant of Letters**What a Council would those make?, and unlike the Apostolick Prescript, by which means the Ecclesiastical vigor is lost, that they would petition the Prince, that when a Bishop was wanting, the Canonical Election by the Clergy, and the People, might be permitted, (because the King was used to thrust his Favorites on the People,) ☜, that Men of tryed knowledge and life, and not illiterate Men, blinded by covetousness, might be set as Bishops over the Flocks.

§ 10. CCLXIII. An. 855. A Council was held at Papia in Italy by the Order of the Emperour Ludovicus, for the Reformation of the corrupt Clergy; p. 266where they ordered that the Clergy and People chuse the Bishops, and yet that the Laity on pretence of their Electing Power, trample not on the Arch-Presbyter; and that great Mens Chappels empty not the Churches: (with other old Canons recited.)

§ 11. Lotharius, that so mischievously sought for the Empire against his Father and Brethren, grew weary of what he had, and divided his 3d part, (which was the Empire of Italy, with Burgundy and Lorrain,) into three parts, and gave his Son Lewis the Empire in Italy; and his Son Lotharius, Lorrain; and his Son Charles, Burgundy; and entered himself into a Monastery: But Charles dying, the other two Brethren divided his Dominion, and Lyons, Belanson and Vienna fell to Lotharius.

§ 12. We come now to the Reign of Pope Ioane, according to a great number of their own Historians; but David Blondel hath recited the Testimonies of multitudes on both sides, and after all impartially past his conjecture, that the Story was not true; whose judgment I reverence, and think most probable.

Whether at that time there was a Iohn the 8th or none till him that some call Iohn the 9th after Adrian the 2d, is uncertain.

§ 13. Leo dying, (if there was no Iohn or Ioane between) a Schism was made; the People most chusing Benedict, and the Agents of the Emperor, with part of the People and Bishops, chusing one Anastasius a Cardinal Presbyter, that had been Excommunicate by a former Pope. Anastasius thought his choice so sure, that entering Leonina, (the Roman Suburbs) he went into St. Peter's own Church, and broke down and burnt the Images, and with a Mattock cast down to the ground even the Image of Christ, and the Virgin Mary. They went on and imprisoned Benedict, (quem omnis Romana Plebs eligerat, saith Anast. in Bin. p. 659.) But while the great Men and Officers of the Emperor did their utmost to constrain the People to consent to Anastasius, they could not prevail, and so they were fain to yield to the multitude to end the Tumult and Confusion, and Benedict had the place.

§ 14. By this Story it appeareth, 1. That this Anastasius was against Images, and that was like enough to be part of the cause why he had five years left his Church in Rome before, and refused to appear before Pope or Council. 2. That when the Emperor and his Officers were so violent for his choice, even after he had broken down the Images in St. Peter's Church, it is apparent that the Party even about Rome, and in the West, which was against Images, was not small, though they made no stir.

§ 15. This Pope Benedict was he that confirmed Hincmarus's Council, which nullified Ebbo's Ordinations aforesaid, as is to be seen in his first Epist. Bin. p. 662, &c.

§ 16. An. 856. Charles Calvus, by a Synods concurrence at Carissiac, sent Orders against Church-Robbers very strict.

And 857, a Council at Mentz was held CCLXIV, where Gunthar, Bishop of Colen, sent a Letter, that [A terrible Tempest arose, in which the People for fear all ran into St. Peter's Church: And the Church-beams cracking, as p. 267they fell a praying to God for mercy, suddenly a mishapen Thunderbolt, like a fiery Dragon,☜ pierced and t…re the Church, and at one stroke killed three men among all the multitude, (though those three stood in several places) that is, one Priest that stood at St. Peter's Altar, one Deacon that stood at St. Denis's Altar, and one Lay-man at St. Mary's Altar: And six others were struck almost dead, but recovered. At Trevirs also were many Prodigies.

§ 17. Pope Nicolas 1. is chosen by the Emperor Ludovicus consent, and all the People. He greatly advanceth the Roman Seat by his activity, and much by doing justice to the People that were oppressed by Tyrannical Prelates. He had a great conflict with Iohn Bishop of Ravenna, who long despised him, and denied him his subjection: But the Emperor took the Pope's part, and so poor Iohn was fain to submit, and cry miseremini mei, peto misereri mei, Anast. in Bin. p. 667. and to take an Oath of subjection to the Pope.

§ 18. The great Schism now rose at Constantinople, whether Ignatius or Photius should be Patriarch; Michael the Emperor deposing Ignatius by the counsel of his Uncle Bardas, and putting in Photius. The Pope kept up his power by interposing, uncalled, into all such matters. He sent some Bishops as Legates to counsel them by a Synod to decide the difference: When these Bishops came thither, they consented to Photius against Ignatius. The Pope said they were bribed, and false to their trust, and deposed them, (though he thought he chose the best he had;) of which more anon.

§ 19. Yet we have not done with worldly Prelates. King Lotharius was weary of his Wife, and loved a Whore (Waldrada.) He openeth his case to the Bishops. They call a Council, and approve of his Divorce, and his Marriage with Waldrada. The two great Archbishops of Colen and Triers, are the Leaders. The Pope is against it, and accuseth the Bishops of owning Adultery; They appear at Rome, and he condemneth them of Impudency, while (with some immodest words) they undertake to justifie the thing, (of which more anon.) He chargeth the Bishops of heinous Villany, and they despised him. He condemneth the Concilium Metense **At Metz., in which the Adultery was allowed.

§ 20. This Pope falls out with Hincmarus Bishop of Rhemes, justifying against him the cause of Rothaldus, whom he had deposed.

He sends Messengers to the King of Bulgaria converted in his days, whom the Emperor's Officers stop and abuse. The Adversaries of Images were still strong at Constantinople. Anast. & Bin. p. 670, &c.

Epist. 2. He useth a notable Argument for Images, viz. God is known only in the Image of his Works: Why then may we not make Images of the Saints? (But why must Men be compelled to do it, or else be Hereticks? and why must they be worshipped?)

Epist. 5. He is pitifully put to it, to justifie the Election of Nectarius and Ambrose, and yet to condemn that of Photius for being a Lay-man. And Ep. 6, the same again in the instance also of Tarasius.

§ 21. The 8th Epistle of this Pope Nicolas to the Emperor Michael, doth p. 268shew that he had now shaken off the Imperial Power; and therefore chargeth his Letters as full of Blasphemy,☞ Injury, Madness, &c. partly for being so sawcy as to bid the Pope, [Send some to him.] which he saith was far from the godly Emperors. Partly for blaming the deeds of the Prelates, when he saith, Their words must be regarded, and their authority, and not their deeds. Partly for calling the Latine Tongue barbarous and Scythian, in comparison of the Greek, which he saith is to reproach God that made it. Partly for saying, that the Council that deposed Ignatius, and set up Photius, was of the same number of Bishops as the first Council of Nice; where this high Pope's answer is worth the notice of our Papists, Bin. p. 689. [The small number hurteth not, ☞where Piety aboundeth: Nor doth multitude profit, where Impiety reigneth. Yea, by how much the more numerous is the Congregation of the malignant, by so much the stronger are they to do mischief: Nor must men glory in numbers, when they fight not against the Rulers of the darkness of this world, and spiritual wickedness.—Glory not therefore in multitude, because it is not the multitude but the cause, that justifieth or damneth.—Fear not little Flocks, &c.] This Doctrine was then fittest for the Pope in his Minority: But the Letter is a Book pleading for the Roman Grandure, and striving to bring the Emperor with others under his power.

§ 22. In his Answer and Laws to the Bulgarians, he difliketh their Severities against one that had pretended to be a Priest, when he was not, and had baptized many,☞ concluding that he had saved many, and that they were not to be re-baptized, Bin. p. 772. No, not though he were no Christian that baptized them, as after Consul. Cap. 104. p. 782.

To the Case: Who are Patriarchs? he saith properly they only that have succeeded Apostles, which were only three, Rome, Alexandria and Antioch, but improperly only Constantinople and Ierusalem. ☞(But why then are not Ephesus, Corinth, Philippi, &c. Patriarchates?) And why had the rest of the Apostles no Successors? Had they no Churches?

§ 23. This Pope having Western security, threatned Excommunication to the Emperor of the East, unless he would depose Photius, and restore Ignatius; and threatned Lotharius, for the cause of his rejected Wife, and the Marriage of another, as aforesaid; and swaggered against Hincmarus Rhemensis, for his deposing Rothaldus a Bishop, and forced him to yield, and condemned his Synod at Metz, and would have proved that Pope Benedict had not confirmed it. He and other Popes did make the Contentions of Bishops as well as of Princes a great means of their rising, taking the part of him that appealed to Rome as injured, (and very oft of the truly injured.) By which means they had one Party still for them, and all injured persons were ready to flie to them for help.

He Excommunicated the Bishops of Colen and Triers. The poor Bishops that would fain be on the stronger side, began now to be at a loss, to know whether the Emperor or the Pope was the strongest. They followed the Emperor, and resisted the Pope a while. The King and Hincmarus forbad Rothaldus going to Rome, and imprisoned him: But the Pope wearied them p. 269out, by reason of the divisions of the Empire and Kingdom into so many hands of the French Line, that being in continual suspicion of each other, they needed the Pope's help.

Bin. p. 790. He ordereth Pennance (instead of just death) for one Cumarus that had murdered three of his own Sons,☜ viz. That for three years he pray at the Church-door, and that for seven years he abstain from Wine three days in a week, and for three years to go without shoes, allowing him to eat Milk and Cheese, but not Flesh, and to enjoy his Possession, but not have the Sacrament for seven years.

§ 24. His Decretals begin, That the Emperor's Iudgments and Laws are below the Canons, and cannot dissolve them or prejudice them.

Tit. 4. 1. He saith, [All Patriarchal Dignity, all Metropolitical Primacy,☜ all Bishops Chairs, and the dignity of Churches of what Order soever were instituted by the Church of Rome: But it's he only did found it, and erect it on the Rock of Faith now beginning, who to St. Peter, the Key-bearer of eternal life, did commit the Rights both of the Terrene and the Celestial Empire.

Reader, Had not the abuse of Humane Patriarchal Power, and of Excommunications got up very high, when this bold Pope made this Decree? What! All Churches in the World made only by Rome? Was not Ierusalem, Antioch, and many another made before it? Did Christ say any thing of Rome? Did not other Apostles build Churches by the same Apostolick Commission as Peter had? Is not the Church built on the foundation of Prophets and Apostles, Christ being the Head-corner Stone? Did not others build the Church of Rome before Peter did it? Did not Peter build other Churches before Rome? Where and when did Christ give Peter the Imperial Power of Earth and Heaven? did he not decide the Controversie who should be the chief or greatest, with a prohibition of all Imperial Power, (With you it shall not be so?)

§ 25. But the next Dectee casteth Rome as low, as this over-raised it. If any one by Money,☜ or Humane-Favor, or by Popular or Military Tumult, be inthroned in the Apostolick Seats, without the Concordant and Canonical Election of the Cardinals of that Church, and then of the following Religious Clerks, let him not be accounted a Pope, or Apostolical, but Apostatical.] By which Rome hath had so few Popes indeed, and so many Apostates, that it hath no shew of an uninterrupted Succession to boast of.

§ 26. Tit. 4. c. 7. He claimeth Authority to absolve Men from Oaths, and all Obligations made by the violence and constraint of bad Men, and so absolveth the Archbishop of Triers. (A wicked Decree for Perjury:) (As if in materia licita, a Man that sweareth for Fear, were not bound? And as if, Man had not Free-will, when he is under Fear?)

§ 27. C. 6. & 8. He decreeth that none can judge the Pope, nor retract his Judgments, nor judge of them, (contrary to many General Councils.)

He curseth from Christ all that contemn the Pope's Opinions, Mandates, Interdicts, Sanctions, Decrees, &c. …. 9.

p. 270Yet he saith that the Church of Rome may change, and mend its own Mistakes and Decrees, n. 10.

'Tit. 5. C. 1. No Custom may occasion the removal of any thing established by full Papal Authority. C. 2. Other mens works approved or reprobate by the Pope's Decrees, must accordingly be judged, accepted or rejected. C. 3. They that have not the Decrees are to be reproved, &c.

§ 28. Tit. 6. He brings down Emperors and Kings sufficiently below the Priests, confining them to temporal things, and not to judge of Priests.

Tit. 7. He rebuketh the King for letting none be Bishops but those that he liked, charging him to admit none at Colen or Triers, till the Pope had notice. And before he told Emperors, that they must take no care what kind of Lords the Priests be, but what they say of the Lord; nor to note what Popes be, but what they do for correction of the Churches; For they are by Constantine called Gods, and God must not be judged of men, Tit. 3. c. 3. He questions whether Lotharius was to be called a King, because he was an Adulterer.

§ 29. Tit. 8. c. 1. He decreeth that no Bishops be ordained, but by the election or consent of the Clergy and People.

C. 3. That Primates and Patriarchs have no Priviledges above other Bishops,☞ but so much as the Canons give, and ancient custom hath conferred.

§ 30. Tit. 11. c. 1. Is this, ☞[Nullus missam Presbyteri audiat, quem scit concubinam habere aut subintroductam mulierem.] That is, Let no one hear the Mass of that Presbyter, whom he knoweth undoubtedly to have a Concubine, or a Woman subintroduced.

C. 2. If Priests fall into the snare of Fornication, and the act of the crime be manifest or shewed, they cannot have the honour of Priesthood, according to the authority of Canonical Institution.

(Yet our Canons will condemn him that refuseth to take such an one for the Guide of his Soul, or to hear him.)

Yet Can. 5. he saith, That we must receive the Sacrament from any Priest how polluted soever, and by the judgment of how many Bishops soever he be Reprobated, because bad men administring good things, hurt none but themselves; and all things are purged by faith in Christ.

Tit. 14. Lay-men must not judge of the lives of Priests,☞ nor so much as search into them.

§ 31. CCLXIV. An. 858. A Council at Constantinople placed Photius in the place of Ignatius, (of which before, and more anon;) Ignatius is banished: we have not the History and Reasons of the Council.

§ 32. CCLXV. An. 869. A Council was called at Tullum of the Bishops of twelve Provinces by King Charles, where, besides other Clergy-mens miscarriages, Wenilo Archbishop of Sens, was accused of Treasonable Defection by the King. In which it's pity that Bishops below the Pope should have or pretend to the Power which the King doth intimate in these words, Bin. p. 271p. 798. [From which my consecration or sublimity of Kingdom, I ought not to be supplanted or cast down by any one, without the hearing and judgment of the Bishops,☜ by whose Ministry I was consecrated King, and who are called the Throne of God, in which God sitteth, and by whom he decreeth his judgments, to whose fatherly Correptions, and castigatory Iudgments, I was ready to subject my self, and at present am subject.]

You see here to what power over Kings the common Bishops (as well as the Pope) were got, by pretence of representing Christ, and of the Power of the Keys.

§ 33. CCLXVI. An. 859. A Council at Constantinople condemned Ignatius, and again confirmed Photius, who with the Emperor Michael sent to the Pope to satisfie him of all, and profess enmity to Image-breakers.

§ 34. CCLXVII. An. 860. In a Council at Confluence the five present Kings of the French Line came to an agreement.

§ 35. CCLXVIII. A General Council was held at Constantinople, An. 861. where 318 Bishops (the same number that was at the first Nicene Council) deposed Ignatius, and setled Photius, to which the Pope's Legates also subscribed, (the Papists say through fear;) so that it was Papally confirmed. And yet here was much done for Images.

§ 36. CCLXIX. The Pope having condemned Iohn Archbishop of Revenna who despised him, till the Emperor forsook him, in a Council at Rome he submitted himself to the Pope, and was reconciled.

§ 37. CCLXX. An. 862. In another Council at Rome, Pope Nicolas condemned the Heresie of the Theopaschites, that (they said, made the Godhead to suffer) it's like it was Cyril and the Eutychians old verbal Error by communication of Titles.

§ 38. CCLXXI. An. 862. A Council is held at Aquisgrane, in which King Lotharius desireth counsel about his Wife Theutperge; the Bishops pronounce it his duty to put her away, she having confessed Incest with her own Brother, and allow him to marry Waldrade, he professing himself unable to contain. The Pope condemneth the action and them: The Papists say this was but a forged pretence. I only note 1. If they would deliberately forge so heinous a thing on a Queen, what Heathens could be worse than such Bishops? 2. Did the Bishops of that age think that they were bound to obey the judgment of the Pope, who thus opposed him?

§ 39. CCLXXII. An. 862. In another Council in France (in Villa ad sublonarias) the three Kings again met for agreement.

§ 40. CCLXXIII. Lotharius appealing, desireth a Council in France by the Pope's consent: All the Bishops of France and Germany meet at Metz, and the Pope's Legates with them: They and the Legates also subscribe to the King's Divorce, and to more, which the Pope had before declared against: (Did Bishops then think the Pope Infallible, or not to be opposed?) The Papists say that the Pope's Legates were bribed.

p. 272§ 41. CCLXXIV. An. 863. The Pope calleth his own Council at Rome, ☞and excommunicateth or curseth them all from Christ, and deposeth them quantum in se. But yet offereth forgiveness to all, save two, if they will subject themselves to him. The Bishops stand to it, that he cursed them unjustly: Must all the Kingdoms be thus ruled and confounded by one Priest, till matters between a King and his Wife be managed to his will and satisfaction?

§ 42. CCLXXV. In another Council at Rome, An. 863. the Pope curseth his Legates at Constantinople with Photius and Gregory Syracusanus, because they all crossed his will, which must everywhere bear rule.

§ 43. CCLXXVI. In a Council at Senlis, Hincmarus Rhemensis got Rhotaldus Bishop of Soissons deposed, and thrust into a Monastery, and another put in his place, notwithstanding the Pope's opposition, An. 863.

§ 44. CCLXXVII. Hereupon the Pope, in a Council at Rome, condemneth this Council at Senlis, and decreeth, That unless Hincmarus and the other Bishops do within 30 days restore Rhotaldus, they shall be forbidden their Ministery, and used as they used Rhotaldus: But they did not obey him, but put it to the venture.

And whereas the King had forbidden Rhotaldus to go to Rome, and the French Bishops pleaded this as a just restraint, the Pope answered, That no Imperial Laws must take place against Ecclesiastical.☞ And so it came to the question, Whether the King or the Pope was King of France, or had more power over the bodies of the Subjects? Thus did the Papacy ascend.

§ 45. CCLXXVIII. A Council of Bishops and Lords together at Pistis, made Orders for Repentance, and restraint of Rapine and Plunder, &c. An. 863.

§ 46. CCLXXIX An. 864. In a Council at Rome the Pope deposed and excommunicated Rodoaldus Portuensis his Legate, with Ioh. Hi…densis, for joining with the Synod at Metz against his Orders.

§ 47. CCLXXX. In another Council at Rome, An. 865. the Pope restoreth Rhotaldus: For Hincmarus at last let him out of Prison, and let him go to Rome, but would neither go nor send thither any Legates himself, as the Pope required, for his own and the Synod's defence.

§ 48. CCLXXXI. An. 866. A Synod at Soissons wrote to the Pope about Hincmarus, and against encouraging false Ordinations, unless after privately confirmed, &c.

§ 49. CCLXXXII. The Pope was so busie and troublesom with the French Bishops, making himself Judge in matters that he knew not, and restoring those that they deposed, that An. 867. a Synod at Tr…cas wrote to inform him of all that had passed for 33 years; how Ebbo and his Synod of Bishops had slandered and deposed the Emperor Ludovicus Pius, and how he did it to please Lotharius; and when Ludovicus was p. 273restored how he fled; and when Ludovicus was dead how Lotharius with the base temporizing Bishops restored him, and after he had been condemned and resigned his place, returned to the exercise of it and ordained divers; and how upon the prevailing of Charles against Lotharius he was cast out again: and how after Lotharius got the Pope to appoint the hearing of all again when he was condemned, and how after this he was made a Bishop in Germany, and Rhemes was ten years ruled by two Presbyters, and how the Pope Paschal chose this Traytor to preach to the Heathens near him, and how Hincmarus was chosen, &c. as aforesaid. Such trouble did a Vsurper put the Churches to.**Saith Harmar to his in Bin. p. 876. Ad hortos a Basilio spectante Michaele interfectus est.

§ 50. Platina saith that some say that after the death of Pope Nicolas the place was void eight years, seven months and nine dayes: But others say that it was void but seven dayes: so uncertain is the Papal History of succession. The next that we find inthroned is Haedrian 2d.

§ 51. Michael at Constantinople having been long ruled much by Bardas (who was for Photius) at last giving up himself to drunkenness and other sins, by the perswasion of Basilius he killed Bardas, and made Basilius Caesar: And after a while his vice gave Basilius the opportunity to kill the Emperor when he was drunk. See Dion. Petavius Hist. li. 1. chap. 12. Yet this Basilius washed his hands and made many Protestations that he had no hand in his blood. This made for the Popes advantage: Women and Rebels and Traytors and discordant Princes did much in raising him. This Regicide Emperor, as a second Phocas finds it useful to quiet his party by a change countenanced by the Bishop of Rome: And so he sets himself against Photius and sets up Ignatius again; and searching Photius's servants, finds a book written of the Acts of the late great Council at Constantinople, which was for him and against Ignatius, and a defence of that Council against the Bishop of Rome, in which he dealt severely with the Pope. This Book the new Emperor sends to the Pope, and there it is read, stampt upon, stab'd with a knife, and openly burnt (and a miracle is said to be at the burning of it, some drops of rain that fell, not quenching the fire, but increasing it.) But their calling Photius a knave and burning his books, and condemning the council that was for him, will hardly keep the readers of his yet-preserved learned writings from suspecting that the Popes cause was not unquestionable, or at least, that the Pope was not taken for the universal Vice-Christ when Photius and his council did so little regard him. No wonder then if the Acts of a great council when they were against the Pope are called [Nesandissimi Conciliabuli prophanat a Volumina, quibus sanctissimum Papam Nicolaum susur…â fauce latraverat.] Yet our new Papists would make men believe that none but a few Hereticks refused subjection to the Pope before Luther. Were these Councils Hereticks?

§ 52. Here the Emperor Basilius was put to a hard strait about his Bishops: He wrote to the Pope (vid. Bin. p. 825. 826.) that almost p. 274all his Bishops had miscarried, both those ordained by Photius and those Ordained by Ignatius: they had turned with the times not knowing how the times would turn, and incurred such guilt that he desired the Pope to pardon them, lest he should want Bishops: silencing one party would not serve turn, ☞while all had been so far guilty. [Tum à sanctissimo Patriarcha Ignatio consecrati secundum scripturae suae confessionem in veritate non permanserunt; nec non et de his summis Sacerdot ibus atque Abbatibus qui diversimodè scripserunt, quorum alii vi vel tyrannide, alii verò simplicitate aut levit ate, quidam verò seductione et versutiis, quidam verò muneribus et honoribus diversimodè decepti sunt—Imò verò dicendum est quod pene omnes sacrati, tam priores quam posteriores qui sub nobis sunt, malè, et ut non opportebat, tractati sunt—Quatenus non Ecclesiae nostrae summis Sacerdotibus et Sacerdotibus, qui sub omni regimine nostro sunt, commune occurrat naufragium, propemodum universis illis de falsis et impotabilibus gustantibus iniquitatis Rheumatibus. Super his itaque postulamus compatientissimum Sacerdotium tuum, ut manum porrig at humanitatis et eorum dispenset salutem, &c. saith Basilius ibid.

§ 53. Here also another difficulty arose (as there ever doth in ravelled works.) The Pope had been against Hincmarus and his Council for deposing the Bishops ordained by Ebbo. And yet to subdue the Greeks he was for the deposing of those ordained by Photius. This made him seem contrary to himself: Anastasius Bibliothecarius (who then lived and was employed at Constantinople in this matter) to reconcile the contradiction, saith that Ebbo was a true Bishop, but Photius was not, because he was a Lay-man before his consecration; and therefore his ordinations are nullities. This nullifying of ordinations maketh great disturbances in the Church. The present Bishops of England require those that were heretofore ordained by Parochial Pastors to be reordained, and on this and such other accounts about 2000 were silenced at one day (Aug. 24. 1662.) The silenced Nonconformists do some of them say that the Bishops have much less than Photius to shew for their authority to ordain. He had learning, he had the Emperors authority for him: He had lawfull Bishops to ordain him; He had a great Council or two to approve him and confirm him: And though he was a lay-man before, so is every one when he cometh to his first ordination. And though he was made Bishop per saltum, so was Nectarius, Thalasius, Ambrose, &c. And every Uncanonical irregularity nullifieth not the ordination. It hath been ordinary for Deacons to be made Popes: And is not that per saltum? why doth not that interrupt and nullifie the Papaci…? But, say they, on this account 1. Romes succession is long agoe interrupted: There having been far greater incapacities in Simonists, common Adulterers, Perjured, Rebels, Hereticks, Infidels, (as Councils have judged.) 2. And (they say) that so the English Prelates are no Bishops, being chosen by the King, and wanting that choice of the Clergy and people, which the Canons have over and over again p. 275made necessary to the validity of ordinations, are more null than those of Photius: And therefore we owe them (as such) no obedience nor communion.] Thus our nullifyings and condemnings proceed till most men have degraded if not unchristened one another. And he that is on the stronger side carrieth it, till death or some other change confute his claim, and then the other side gets up and condemneth him as he condemned them. And thus hath the Church long suffered by damning Divines, and domineering or censorious Judges.

§ 54. By the restoring of Ignatius, the Pope got to himself the reputation of some Supremacy, and obliged a party to him; which however it was not the greatest at the first, would be greatest when Ignatius his supremacy had advanced it: And with them he got the reputation of being just, indeed Photius seeming to possess the seat of one that was injuriously deposed by the meer will of the Prince, without sufficient cause.

§ 55. Pope Hadrian 2. (Epist. 4. ad Ignat. Const.) directeth Ignatius to forgive many others, but none of those that subscribed to Photius his great Council at Constantinople, because they reproached the Pope of Rome; where you may see 1. How dangerous it was then to be in a General Council, when, if they please not the strongest, they are ruined: And if they do, it's like enough the next age will damn them for it. 2. How much more dangerous is it for a Council to be against the Pope, than to be guilty of many other crimes; and how unpardonable it is.

§ 56. CCLXXXIII. An. 868. Besides the Popes Roman Synod that damned Photius and his Book and Const▪ Council, there was a Council at Worms, which repealed many old Canons, of which the 14th. is, ☜that if Bishops shall excommunicate any wrongfully or for light cause and not restore them, the neighbour Bishops shall take such to their communion till the next Synod.

The 15. Canon is, that because in Monasteries there are Thieves that cannot be found, when the suspected purge themselves, they shall receive the sacrament of Christ's body and blood, thereby to shew that they are innocent.] But this Canon the Papists are ashamed of.

The 72. Canon alloweth Presbyters (yea all Christians) to anoint the sick, because the Bishops hindered with other business cannot go to all the sick.] This intimateth that even then the Diocesses were not so great as ours that have one or many Counties, else other reason would have been given why the Bishop could not visit all the sick, than his hindering businesses: Would the Bishop, e. g. of Lincoln say, I would visit all the sick in Lincolnshire, Northamptonshire, Leicestershire, Hun…ingtonshire, Rutlandshire, Hartfordshire, Bedfordshire, Buckinghamshire, which are in my Diocess, but that I am hindered by other business? who would take this for the words of a sober man?

§ 57. CCLXXXIV. An. 869, was that Constantinopolitan Council which the Papists (damning some other…) call the 4th. and the 8th. p. 276General Council ended An. 879. in which but 102 Bishops condemned Photius and setled Ignatius, by the means of the Emperor Basilius and the Pope,☞ who had before restored him. Here in Act. 2. The Bishops that had followed Photius, took the old course, and when they saw all turned cryed peccavimus and craved pardon, and themselves called Photius, such a villain as there had never been the like. (Bin. p. 882,) They said they sinned through fear and so were forgiven. Act. 3. Some Bishops that had turned, who were ordained by Methodius, were required to subscribe to a form proposed; But they told them that the late times had so vexed men with heinous subscriptions, that they had made a Covenant or Vow to make no more subscriptions but what they had done already,☞ and the profession of their faith (like Nonconformists) and desired to be received on such terms without their new subscription. Act. 4. The Bishops of Photius's party ordained by him were examined. And Act. 5. Photius himself, who would not enter till constrained, and then professed as in imitation of Christ to give them no answer to what they asked him; and is in vain exhorted to repentance. Act. 6. Many of the Photian Bishops repented and were pardoned: Others pretended that they had subscribed and sworn to Photius, where Zachar. Calcedon. shewed that the Canons were above the Patriarchs. Here Basilius the Emperor made a notable speech to exhort the Bishops to repentance, offering himself to lay by his honour and to lie on the earth, and let them tread on him confessing his sin, and asking mercy. Act. 7. Photius is again brought in, (and his staff that he leaned on taken from him) and he denyed to defend himself and to repent, but bid them repent. The Bishops of Heraclea, &c. rejected the Legates, and pronounced them anathematized that should anathematize Photius, and appealed to the Canons. Act. 8. They censured a Bishop that was against Images. Act. 9. They examined some great men that had …worn against Ignatius, who confest they had sworn falsely for …ear of the Princes; but Leo would not damn or curse Photius, because he thought the Orthodox were not to be cursed. The 10th. Act. Containeth the Canons which they made; of which the Copies greatly differ.

§ 58. The 3d. Canon saith that [they ordain that the Image of Christ be worshiped with the same honour as the Gospels; as teaching that by Colours, which the Gospel doth by words: saying, [whoever adores not the Image of our Saviour shall not see his face at his second coming: adding [by the same reason we venerate and adore the Image of the Blessed Virgin and the Holy Angels, as the scripture describeth them, and of all the Saints. They that think otherwise, let them be cursed from Christ.]

Can. 6. They anathematize Photius because he did excommunicate and anathematize the Pope, and all that communicated with him.

Can. 7. No excommunicate men are allowed to make Images.

Can. 8. Is too good for the Devil to let the Church enjoy viz. [That p. 277whereas it is reported that not only the heretical and usurpers,☜ but some Orthodox Patriarchs also for their own security, have made men subscribe (to be true to them) the Synod judgeth that it shall be so no more, save only that men when they are made Bishops be required as usual to declare the soundness of their faith: He that violateth this Sanction let him be deprived of his honour.

The 10th Can. Condemneth them that hold,☜ That Man hath two Souls (which they say Photius favoured) and cursed them from Christ.

The 11th. Can. Tells us what men these Bishops were, and what they sought. ☜It is [That all that are made Bishops bearing on earth the person and form of the Celestial Hierarchy, shall with all veneration be worshiped by all Princes and Subjects: and we will not have them to go far from the Church to meet any commanders of the Army or any Nobles, nor to light from their horses like supplicants or abjects that feared them, nor to fall down or petition them; If any Bishop hereafter shall neglect his due honour, or break this Canon, or permit it to be done, he shall be seperated for a year from the Sacrament; and that Prince, Duke, or Captain two years.

The 12. Can. Princes as prophane men be not spectators of that which holy persons do, and therefore Councils be held without them. Either I understand them not,☜ or it is in despite of truth that they say [Vnde nec alias reperimus Oecumenicis Conciliis unquam interfuisse: Neque enim fas est ut prophani Principes, rerum quae sacris hominibus gerundae sunt, gerunturve, spectatores fiant.] Binnius noteth [ex praescripto nempe Canonum] turning an assertion de facto into one de jure, and an universal into a particular, by which licence of expounding what lye or blasphemy may not be justified! And why then have so many thousand been cursed from Christ by Councils for unskilfulness in words?

§ 59. The 14th. Can. secureth the Bishops admirably in despite of the old reforming honest Canons decreeing that [A Lay-man (not excepting Kings or Parliaments) shall have no power to dispute by any reason of Ecclesiastical Sanctions, or to oppose the universal Church or any general Synod; for the difficulty of these things, and agitating them on both sides, is the office of Patriarchs, Priests and Doctors, to whom only God hath given power of binding and loosing. For though a Lay-man exceì in the praise of piety and wisdom, yet he is a Lay-man and a Sheep and not a Pastor. But a BISHOP though it be manifest that he is destitute of ALL VIRTUE of Religion,☜ yet he is a Pastor as long as he exerciseth the office of a Bishop, and the sheep must not resist the Shepherd.] O brave doctrine for the Roman Kingdom! A Heathen, or Infidel, or Mahometan, or Arrian Bishop must not be opposed: He that is no Christian may be a Bishop. How much to be blamed were the General Councils that deposed Popes for Infidelity, Diabolism, Heresie, Simony, Perjury, Blasphemy, Sodomie, Fornication, Murders, &c. when a Pope that hath all these, and no virtue of Religion, is not to be judged by Lay-men, or opposed.

p. 278Q. 1. May a Prince save his crown from such? 2. May a man save his Wife from such, or a woman refuse their copulation, or defend her Chastity against them? 3. What if such are drunk in the Pulpit, are the People bound to be silently submissive? 4. Why did Pope Nicholas decree that none should hear Mass from a Priest that liveth in fornication? 5. Are Priests above Kings, or are they lawless?

Yet this very Synod of Bishops in their Epistle to Pope Hadrian sayes [Cui con…ictae Synodo, qui tum imperitabant, Michael et Basilius noster, praesidebant,] And Basilius and Baanes were now among them. And many Princes, especially in France and Spain have made strict Laws to amend the Bishops.

§ 60. One of the decrees of this Council was that Photius should not be called a Christian. Bin. p. 899. Col. 2. Yet the Apostle saith of the rejected; account him not as an enemy, but admonish him as a Brother. 2 Thes. 3.

§ 61. In Bin. p. 899. is an epistle of Pope Stepheus to the Emperor Basilius which containeth the radical doctrine of all the Bishops rebellion and pride, viz. that Princes are only appointed for the things of the Body or this life, and prelates and Priests for the matters of the Soul and life eternal, and therefore that the Prelates Empire is more excellent than the Princes, as heaven is above earth. [Quandoquidem verbis quae ad usum vitae, id est, rerum praesentium pertinent, Imperium a Deo traditum est, ita nobis per Principem Apostolorum Petrum, rerum divinarum procuratio est commissa: Accipe quaeso in optimam partem quae subjicio**i.e. I pray you give up your Crown. —Haec sunt capita curaeque Principis imperii vestri. Nostri verò cura gregis tanto praestantior est, quanto altior est terra quàm coelum, Audi Dominum—Tu es Petrus—de vestro imperio verò quid dicit—Nolite timere eos qui corpus occidunt—Obtestor igitur tuam Pietatem ut Principum Apostolorum instituta sequare, magna veneratione prosequare. Omnium enim in orbe terrarum, omnis or do et Pontificatus Ecclesiarum, à principe Apostolorum Petro originem et authoritatem acceperunt. (O horrid falshood, as before confuted!)

§ 62. Yet this Council in Breviar. in Bin. p. 905. determine of the Pope, that being but one Patriarch, he cannot absolve one that is condemned by the other many Patriarchs.

§ 63. Laying all together I cannot perceive by historical notice, but that both Ignatius and Photius were both better Bishops than most were to be found; the first being a very pious man, and the other also a man of great learning and diligence. But the old contention WHO SHOULD BE CHIEF or greatest, made them both the great calamity of the Church.

I think it not in vain here to transcribe part of the summ of the life of Ignatius as written by Nicetas, David, Paphlago who was devoted to him, though somewhat said already be repeated. Ignatius (being of the blood Royal) was in quiet possession, when denying entrance or p. 279Church Communion to Bardas Caesar for his reported Adultery, he provoked that indignation in him which deposed him. Bardas first perswaded the Emperor Michael to assume the Government and not leave the Empire any longer to his Mother and Sisters. One Gebo then pretending to be the Son of Queen Theodora, and claiming the Crown, and many following him, Ignatius is accused as being then on Gebo's side, The Emperor commandeth Ignatius to shear his Mother and Sisters, and put them into a Monastery: He refuseth: The Emperor is angry and suspecting him, causeth it to be done by others, and sendeth Ignatius to the Island Terebinth and killeth Gebo. Within three dayes some of the Bishops who had subscribed and sworn to Ignatius, even that they would sooner deny the supream Majesty of the Trinity, than without a publick damnation they would suffer their Pastor to be deposed, became agents to draw him to renounce his Place. &c. He refusing, Photius is made one day a Monk, the next day a Lector, the next a Subdeacon, the next a Deacon, the next a Presbyter, and on Christs birth-day is made Patriarch; a great and noble Courtier, the Emperors Secretary or privy Councellor, famous for skill in things politick and civil, so flourishing in the skill of Grammar, Poetry, Oratory, Philosophy, Physick, and the study of almost all Liberal Arts and Sciences, as that he was absolutely in them the Prince of his age, yea, and might contend with the ancients. For he had a confluence of natural aptitude and force, of felicity, riches, by which he got a library of all sorts of books; and being desirous of Glory and Praise, spent whole nights in sleepless Studies, and after studied divinity, and Ecclestical Volumes. Gregorius Bishop of Syracuse (a censured Bishop) ordained him: Ignatius is cruelly used, and its laid on Photius: He sendeth some Bishops to Rome, and by them saith, that Ignatius gave up his Place. It's said that some held Ignatius's hand, and by force wrote his mark, and others wrote the rest: but what's the truth is hard to know. A General Council is called: The Emperor and all his Princes, great ones, and almost all the City met at Photiu… 's possession. Baanes and some of the baser of the Romans are sent to summon Ignatius to the Council, (Bin. p. 867.) He asketh them in what Garbs he shall come. They take time and the next day say, Rhodoaldus and Zacharias Legates of Old Rome by us summon thee without delay to appear at the holy Oecumenical Council in what habit thou wilt according to thy own Conscience. He goeth in Patriarchs habit. The Emperor commands him in the habit of a Monk. No less than seventy two witnesses are brought into the Synod against him, Nobles and Vulgar; Nic…tas saith perjured, of whom Leo and Theodotacius two Noble men were chief; and some Anabaptists (that is, such as baptized men again, though not against Infant Baptism.) These swore that Ignatius, not justly ordained, had twelve years ago usurped the place. And alas! there wanted not a Canon which would depose a great part of the Bishops of the world, viz. that called the 30th. Apost. and oft renewed.

p. 280If any Bishop using the secular power do by them obtain a Church, let him be deposed.] They left out [And those that Communicate with him] For which Nicetas accuseth the Bishops as falsly saving themselves. And alas! must all the ministers in England be deposed that communicate with any Bishop that gets a Church by the secular power?☞ What a separation than must here be made. And would not this Canon depose Photius also? The Popes Legates, Bishops, Rhodoceldus and Zacharias, aliique nefarii homines saith Nicetas, cryed down Ignatius as Vnworthy; then they beat and odiously abuse the good old man: And then cometh the foresaid forced subscribed confession (or forged.) After this its said that they sent men to kill him; but by old base cloaths and two baskets on his back, he past away unknown, begging his bread by the way. Nicetas saith that an Earthquake shook the City fourty dayes together, and frightned them to send abroad and proclaim security to Ignatius, who thereupon surrendered himself. Bardas convinced sendeth him safe to his own Monastery, and the Earthquake ceased; and the Bulgarians moved by famine and the Emperor's gifts, laid down armes and were baptized Christians. Pope Nicholas excommunicateth Photius, and the Emperor and all the Court. (Bin. p. 868.) A fire befals the Church of Sophia. The young Emperor groweth so drunken and prophane that he gets a pack of wicked ungodly men, and maketh them in mockery or play his Bishops, and consecrateth a Church for them,☞ and maketh one Theophilus a jester their Patriarch, to turn Religion into a scorn, and then saith [Theophilus is my Patriarch, Photius is Caesars, and Ignatius is the Christians.] And thus they by prophane witt derided the Bishops and Religion itself, to which alas, the Bishops ambition and odious strife did tend.

Photius was silent at all this. Another Earthquake frightned them again, the terriblest for a day and a night that had been there known. Upon this one Basilius a Bishop of Thesalonica went boldly to the Emperor and opened the sin of his prophaneness disswading him from that wickedness that provoked God. The Emperor enraged struk out his Teeth,☞ and caused him to be so scourged that he was like to dye. Photius cared for none of this, set his mind on the securing his seat and oppressing Ignatius, magnifying all that tooke his part, and encouraging false Stories and Calumnies against the best that were against him.

One of the betrayers and accusers of Ignatius was one of his Disciples, and of his own name, made Arch-Bishop of Hierapolis, and then lost his Conscience and Fidelity. (Bin. p. 869.) It was but for presuming to Consecrate an Altar, cast down by the Russians and new built, which was taken after his deposition for a breach of the Law and Canons, and two Arch-Bishops, (ready at all times) were sent to pull down the Altar as Nonconformable, and to carry the stones to the Sea, and wash them, and then to set them up again. O that they would have washt their hearts from Pride and Worldly Ambition!

p. 281Oh, saith Nicetas, What stupidity, what pravity of a perverse mind was this? What excess of Envy? What study of ambitious Dishonesty? Did thy daily meditation and night-watches, and innumerable Books teach thee this? Did thy frequent reading and disputation, and striving for the praise of learning teach it thee? Did the knowledge of the Old Testament and the New, the sayings of the Wise, the Decrees of the Holy Fathers, teach thee to persecute a poor man, and to vex and kill one of a broken heart and spirit? Did not thy tyranical ejection of him satiate the implacable fury of thy mind, &c? Thus Nicetas.

As much as to say, Much learning, and great power and places, are too often separated from Honesty, Charity and Conscience.

Here he mentioneth a terrible Dream of Bardas, and the murder of him by Basilius's order, and the Emperor's consent; and how basely Photius cryed him down when he was dead, who was his onelyonly Friend and Patron while he lived.

Next he tells us how the Emperor, by Photius's persuasion, called a General Council, which deposed Pope Nicolas, as he had done Phocas **Did the Church then hold that the Pope was the Supreme Ruler and Judge?. The other Patriarchs and the Bishops were assembled, and the Pope anathematized: And the Historian blames it as causless; but it was then commonly held, that a Council might judge and depose any Patriarch.

The Acts of the Council Photius sent to King Ludovicus and others in Italy and France, that they might depose the Pope (by two Bishops, viz. of Calcedon, and Laodicea.) It's said he spake evil to the Emperor of Basilius, and to Basilius of the Emperor. Basilius murdereth the Emperor, and the next day deposeth Photius, and thrusts him into an Hospital, and calls home Ignatius; and so gets Ignatius's Party on his side, to which he resolved to add the Pope: Therefore sending to Photius for the Patriarchate Writings, and he saying he had left them all behind him, the Servants of Photius were seen striving about seven Bags of sealed Papers; which being surprized, were found to be the Acts of the Council, and the Condemnation of Pope Nicolas. Ignatius was odiously accused and abused in them. Many Pictures made of him: over one written Diabolus: over another Principium peccati: over another Filius perditionis: over another Avaritia Simonis Magi: over another, [Qui se extollit supra omne id quod dicitur aut colitur Deus:] over the sixth, Abominatio desolationis: and over the seventh, [Antichristus.] Reader,☜ how shall a man know what History to believe that characterizeth Adversaries? and how little is the judgment and applause of man to be regarded, or their condemnation of us to be feared?

I would not (saith Nicetas) mention these things, but that I see the Authors and their followers own them, and make Photius a holy man.

The next part of the Book, saith Nicetas, [Synodicus in Nicol… um Pontificem Romanum tela torquebat, omnisque generis calumnias & atrocia maledicta, in illius Sancti exauctorationem & damnationem complectebatur, p. 282impie ut tragico prope modo concinuitatus, sane quoque ipsius stygii doctoris magisterio & Photii ministerio dignus. Gregory, Bishop of Syracuse, wrote them out, and sent them to the King of France. Who wrote truly, and who falsly, how should we now know? But this I know,

1. That contending who should be greatest was the sin of the Prelates,☞ and the plague of the Churches.

2. And that then it was taken for granted, that the Pope deserving it might be deposed.

The new Emperor Basil sent these Books to the Pope, who burnt them as you have heard (Great reason: but I would we saw them!) Ignatius being restored, excommunicateth Photius, and all that were initiated by him, and all that communicated with him. (It seems they were much alike in the art of damning men, and separating them from Christ.) Then is Ignatius's Council called, where 102 Bishops damn Photius, depose him, and curse him from Christ; and the Bishops, to shew their holiness and constancy, would not write his damnation with Ink, but with Christ's own blood; (that is, the Sacramental Wine.) (And yet ere long they set up Photius again.)☞ Nicetas blameth his Condemners, that went not so far as to prevent his Restoration. But how can Bishops rule God's Providence, or the mutable minds of Princes! saith he, [Nam qui per reconciliatos erat ejectus, & per hypocritas damnatus, is per eosdem quasi familiares postliminio recurrens, rursus Patriarchae thronum per vim invasit—Cum omnes in sua testimonia & Chirographa perjuros, ut ipse erat, fieri coegisset, ut extrema primis deteriora fecisset, omnium conscientias inquinavit & conspurcavit.] Alas! if the Bishops will be perjured Weathercocks, and, as Hypocrites, cry peccavimus one year, and go contrary again the next, and change as Princes do, who can help it?

He saith now, new Earthquakes and terrible Whirlwinds did again afright men. He giveth us also many of Ignatius's Miracles, especially when he was dead. He saith Photius prosecuted him with malice when he was dead. He next tells us how after the death of Ignatius, Photius came to be restored; even by feigning a Pedegree of Basilius as from the King of Armenia, sound by his skill in Antiquities; and by his great parts and elegancy winning upon him. He maketh Theophanes the instrument of the deceit. He won the hearts of all the Courtiers: so that within three days of Ignatius's death he was restored. Hereupon the Bishops turn round, and they that lately called him all that's naught, now magnifie him,☞ (Bin. p. 875.) But all that Nicetas calleth verè Christianos, abhorred him.

(This maketh me remember the words of Erasmus in the life of Dr. Colet translated by Thomas Smyth, concerning the Bishop of London that then was) being an acute Schoolman, [I have known, saith he, some such that I would not call Knaves, but never any that I could call a Christian.] p. 283Sad Prelates that Nicetas (and Erasmus) could not call Christians.

But the ambition of Photius tempted them to their mutability: He cast out the Bishops that were against him, and presently forgave and restored them if they would but conform. Yea, he dared to re-ordain those that Ignatius had ordained, supposing him no Bishop; but abhorring all that stopt him in it. But he proceeded to consecrate anew the Church-Utensils, and say over certain Prayers (If, saith Nicetas, they be not rather to be called Curses.] And (saith he) to make his sin out of measure sinful, when he ordained or preferred any, or changed Bishopricks, he made them conform by swearing and subscribing to him; thereby binding all to him whom by Benefices he obliged**How oft have such Oaths and Subscriptions been condemned in Councils! And yet alas!—. So much out of Nicetas.

§ 64. And now Reader, I leave it to thy judgment, whether Gregory Nazianzen knew not what he said, when he wisht there were no [higher and lower] among Bishops; and when he spake so much of their ambition, levity and temerity, and of the evil effects of their Councils in his time. Whether Patriarchal dignity was not a great temptation, when to the Son of a Prince on one side, and to the great and noble Secretary of the Emperor on the other side, it seemed a prize worth the striving for to the death? And whether it have not been the calamity of the Church, when two such extraordinary men, far above the common rank of Bishops, shall set an Empire and almost all the Christian Churches into Schism, Contention, mutual Persecution and Confusion, by so long striving Who shall be greatest?☜ and drawing so many hundred Bishops into Faction, Schism, Perjury, and shameful mutations with them? And whether Christ did not (foreseeing such things) far otherwise decide this question, Who shall be greatest? in Luke 22. But if Pride turned Angels into Devils, it is not much to be wondered, if it turn the Angels of the Churches into the Ministers of the Prince of Pride and Darkness, and turn many Churches into a Theatre of Contention, and a Field of War.

§ 65. Yet here is one thing further to be noted, viz. the foresaid Contention that rose about the Bulgarians. These two great Patriarchs of Rome and Constantinople, were neither of them yet great enough, or satisfied with their jurisdiction, their desires being more boundless than Alexander's for the Empire; nothing less than all the world will satisfie one of them at least. Nicetas saith, it was by Famine, and a Treaty, and kind words of the Emperor, that the Bulgarians turned Christians. Some Papists would give the honour to the Pope, without proof, and cannot tell us any thing how the Pope converted them. But when they were converted, they sent to Rome for some Instructors: The … p. 284them two, and they received them. But they put the case themselves to the Council at Constantinople, Whether they were to be under the Bishop of Rome, or of Constantinople? The matter held a great debate. The Pope's Legates pleaded, that they had already received Bishops from Rome, &c. The Greeks pleaded, that their Countrey was part of the Empire, and under the Bishop of Constantinople, till they conquered it; and that they found there Greek Churches and Bishops, who were still there, and the Conquest did not translate them from the Bishop of Constant. to Rome. How the Controversie ended is hard to know: Some say that the Council gave them to the Pope, and some say otherwise. But this is confessed, that this Roman ambition so greatly displeased the new Emperor Basilius, that it turned him after against the Pope, and inclined him the more to restore Photius, which he did when Ignatius was dead.

§ 66. Here I would call the Reader to consider, whether the Pope's Universal Government was in those days believed? even by that Council which was supposed to be partial (by the Emperor's inducement) on the Pope's side. What place else could there be for such a strife, whether the Bulgarians were under the Government of the Bishop of Rome, or Constantinople; if all the World were under the Bishop of Rome? They will say that it was only questioned, whose Diocess or Patriarchate they were under?☞ But Rome never pretended that they were of that Diocess or Patriarchate as anciently divided. But the question was, Whose Government they were now fallen under? And would any dispute whether e. g. Westminster were under the Government of the King, or of the Lord Mayor of London? when all the Kingdom is under the King. This Controversie clearly sheweth, that the Church then took the Pope to have but the first Seat and Voice in Councils, but not to be the Governor beyond his circuit.

§ 67. It is here also to be noted, that Basil the Emperor's revolt from the Pope was so great, that Hadrian is put to write sharply to him as accusing the Bishops of Rome, and derogating from them, admonishing him to repent; but we find not that this changed his mind.

§ 68. Yet one thing more is here to be observed. In the life of Hadrian the 2d (Bin. p. 882.) we find that the Pope taking the advantage of Basil's present state and mind, and the interest of Ignatius much depending on him, sent a new Libel to be subscribed by all the Bishops, before they should be permitted to sit in Council. The Greek Bishops grudged at this, and complained to the Emperor, [That the Church of Constantinople by these offered Libels, was brought under the power of Rome, by the doubtfulness of Subscriptions.] But though flebiliter conqueruntur, they complain with tears, the Emperor was angry with them, p. 285and would have it; and some Bishops non sine magno laboris periculo, libellos quidem vix tandem recipiunt, with much ado were brought to subscribe, saying, It was novum & inauditum. The refusers extra Synodum inglorii relicti sunt, were shut out till they conformed: (Oh! that Inglorii was a cutting word.)

§ 69. The Emperor hiding his anger against the Pope's Legates (for the Bulgarian Usurpation) gave them great gifts, and sent them home. But at Sea they fell into the hands of the Sclavonians, who stripped them of their Riches, and the Subscriptions and Copy of the Council, and kept them Prisoners, and threatned their Lives: But by the mediation of the Emperor and Pope, they were delivered, and had some of their Writings again.

§ 70. CCLXXXV. An. 879. Carolus Calvus King of France, unjustly possessed the Kingdom of Lotharius, which by inheritance fell to Ludovicus. Ludovicus got the Pope to interpose, who sent his Legates to Charles: But the Bishops had not yet learned to obey Popes against Kings in power. A Council of Bishops called at Metz, give the Kingdom to Charles, because he was the stronger. This was called Concilium Praedatorium, ☜a Council of Robbers and Traytors: And no wonder, when Bishops must be the Givers of Kingdoms. Was it not enough for the Pope, to usurp such power, to be over Kings, and dispose of Crowns, but ordinary Bishops must do the like?

§ 71. CCLXXXVI. Yet another Council against the Pope. King Charles had authorized Northman, a great man, to receive some Goods that were taken to belong to the Church. The Pope commandeth Hincmarus, Bishop of Rhemes, and the rest of the Bishops of France, to excommunicate Northman. ☜Hincmarus and the Bishops refuse to obey him, only one Hincmarus Bishop of Laon, (Laudunum) obeyeth him, and publisheth the Excommunication. A Council is called at Werm…ria, where Hincmarus Rhem. and the Bishops (the King consenting) condemn Hincmarus Laudunensis, for disobeying his Metropolitan, in obeying the Pope. He appeals to Rome: They will not let him go. He writeth. Hiucmarus Rhem. writeth largely against him, (though his Nephew) shewing how he broke the Canons, how bad a man he was; how he had neglected his own Charge, left Children unbaptized, and for private quarrels excommunicated his Flock, and had silenced and suspended the Ministers under him tyranically, &c.

Reader, Was the Pope's power yet fully received, when a Metropolitan was to be obeyed before him, and men condemned for obeying him?

p. 286§ 72. CCLXXXVII. Yet more sorrow. An. 870. a Council is called in Villa A…tiniaco (Attigny) I will give you the Story in the very words of Binnius translated, [When Hincmarus Bishop of Laon, for the cause in the foresaid Council expressed, had got the Rescript of Pope Adrian on his behalf, and had notified it to Hincmarus Rhemensis, and to King Charles; both of them, in hatred to the Bishop of Laon, decreed, That this Synod, called Latrocinalis **By you., should be called. There presided in it, Remigius Lugdunensis **So great and holy a man also against the Pope., Ardovicus Vesontiensis, Bertulsus Trevirensis, with their subject Bishops, Herein Hincmarus Rhemensis, with King Charles, was the accuser of his Nephew Hincmarus, whom he had before consecrated Bishop of Laon. The Action brought against him was, That he had by Counter-writings defended the rights of the Apostolick Seat, which the Archbishop of Rhemes did endeavor to impugn and overthrow**Luther was not the first.. And that, contrary to his Oath of Fidelity in which he was bound to the King, he had accused King Charles to the Pope of Rome, and had without his licence sent forth writings against him. And when Hincmarus Laudunensis, at the Pope's command, was ready for his journey to Rome, he was taken and spoiled by his Enemies, and brought into this false Council. Having heard the foresaid Complaints against him, he offered a Libel for his defence; but it was rejected, and not permitted to be read: of which when he again appealed to the Apostolick Seat, they did not only not accept of his Appeal, but also being prostrate on the ground, and pleading for leave to defend himself, he was not heard. Passing Sentence on him, they deposed him from his Bishoprick: and binding him in hard and iron bands, they cast him into banishment: And at last, which passeth all cruelty, his eyes pulled out; they perhaps blinded him that he might have no hope of returning to his Bishoprick.] So far Binnius. And is it credible that such great and holy men as Remigius, and Hincmarus (even to his own Nephew set up by him) would do such things as these for nothing? Or that the Pope was then as high as since?

§ 73. CCLXXXVIII. A Council at Colen, An. 870. for Discipline.

§ 74. CCLXXXIX. An. 871. A Concil, Duzianse was called of ten Provinces: where Hincmar, Laudun, subscribed a promise of obedience to the King and his Metropolitan. But this did not save him: Therefore he appealed to the Pope again, who interposed for him, but all would not do, nor serve his turn.

§ 75. Here falls in again the great Controversie of Pope Ioan a Woman, but it is too hard for me to decide. He that will see what is said on each side, may read Blondel before cited. Iohn the 8th is he that now reigneth, whom some late Writers are willing to believe some called Pope Ioan in scorn for his failings. But he is after Benedict the 3d, p. 287Nicolas, and Hadrian the 2d; whereas the fere omnes, saith Platina, the many Writers that mention Pope Ioan place her before them all. And they make Iohn to be a better man than these later do. Platina calling him Iohn the 9th, saith, that Carolus Calvus being dead, Pope Iohn laboured to have his Son Ludovicus succeed him; but the great men of Rome were for Charles King of Germany, ☜and therefore laid hold on the Pope, and put him in Bonds in Prison (his Universal Sovereignty reached not far then.) But he escaping by the help of Friends, fled into France to the King, whom he unjustly pleaded for, (Ludovicus Balbus,) and there anointed him.

§ 76. Before this the Pope had anointed Carolus Calvus Emperor, unjustly confirming what the Bishops had unjustly done, as now he did unjustly stand for his Son. This contention among Princes, was the means of the Pope's power. Hear what Binnius himself saith of him, pag. 920. [The Saracens now depopulated almost all Italy, and all humane help failed in which the Pope trusted to expel them; and he was fain to buy peace of them by a yearly Tribute: which seemed to come by the righteous judgment of God, that he might know that by the ill persuasion of carnal prudence, he had sinfully chosen, created and crowned Carolus Calvus Emperor, because he looked for more help against the Saracens from him, than from his Brother Ludovicus; whom, for invading another man's Kingdom, he should rather by Church-censure have exagitated, as Hadr. 2d. did.] But when Pope Iohn had stay'd a year in France, and the Saracens mastered Italy without help, he was glad to be Friends with the great men that imprisoned him, and to return to Rome, and take Charles for Emperor, after all. Yet is it noted as the rare Honour and Felicity of this Pope, that he crowned three Emperors, though he did it for two of them trayterously and unjustly, (the honour of a Pope!) Platina saith, he crowned Charles the rightful Heir, Quo ei liberius in urbe vivere liceret, that he might live at Rome again (lest he should lose all.)

This Charles (saith he) also subdued the Normans in France and …orrain, and forced them to become Christians, and be baptized: (And yet this is ascribed to the Pope's converting them.)

§ 77. This same Pope Iohn the 8th, also at the desire of the Emperor Basil, and the Patriarch of Ierusalem, consented to the restoring of Photius, contrary, saith Binnius, to the Decree of his Predecessors, and of a General Council, and of all their Oaths.

§ 78. But what are Oaths to a dispensing Pope? saith Baronius and Binnius. In his time Ludov. 11. the Emperor was compelled by A…algisus, Duke of Benevent, to swear that he would never more invade his Confines, nor revenge his Wrongs: But the Pope absolved him p. 288from this Oath, by the authority of God and St. Peter, affirming that which he did to save his life,☞ was no hurt to him, and that it was not to be called an Oath, which was made against the good of the Commonwealth, by how many Curses soever it was pronounced. Bin p. 920.

§ 79. There are no less than 310 Epistles of this Pope inserted by Binnius in his Councils.So Epist. 62. for another Murderer The 12th is to plead with the Emperor, to forgive and restore Modelgerus a Murderer; and will you hear the motive? He had fled to Rome, and thereby merited pardon; Nam pro tanti itineris labore durissimo, quem veniendo perpessus est, sicut credimus, aliquantulùm de peracto scelere indulgentiam meruit, ejus utique intercessionibus adjutus cui dictum esse à Domino constat, Tibi dabo claves, &c. Accordingly Epist. 15. he writes to the Bishop to restore him all his Goods and Dignities, though it was contrived Murder, because God inspired him to go to Rome, &c.

§ 80. Many of his Epistles are to summon Bishops to come to Rome, and declare or threaten Excommunication against them if they come not; such an abused thing was Excommunication, by which the Pope made men his Subjects. Epist. 76, 77, 78, 79. He striveth to draw back the King of the Bulgarians from the Greek Church, to the Church of Rome, and denounceth Excommunication even to old Ignatius, and all the Greek Bishops of the Diocess of Bulgaria, for ordaining and officiating there, unless they give up the Bulgarians to Rome.

Epist. 174. He writes to the said King, as if he were fallen from Christ, or his salvation lost, by submitting to the Greek Patriarch, rather than to him;See also Ep. 184, 185, 189, 190, 192. as if the Converts of no Apostles but Peter were saved, And Tibi dabo Claves, and Anathema's, now are the two words that must subdue the world. The Epist. 175. to the Bulgarian Nobles, and Epist. 176. are to the same purpose. As the Religion of Saints tends all to Heaven, so did these Popes to the advancement of their Kingdom. And whereas we now take it justly for a suspicious …ign of a proud hypocritical Preacher, that envieth the auditory and esteem of such as are preferred before him, as if other mens Preaching might not win Souls, as well as his; these Popes could not endure the crossing of their ambition, when Kingdoms took not them for their Lords.

Epist. 188. Is to justifie a man that baptized his own Child in danger of death, for which Anselm Bishop of Lemovic. judged him to be separated from his Wife. Were not these two Bishops judicious Casuists? Was either of them in the right?

After many other Epistles, striving with and for the Bulgarians, as belonging to his Diocess, he Epist. 195. chideth Methodius Archbishop of Pannonia, for turning from his Laws, and in special for celebrating Divine Service in the Sclavonian Tongue,☞ which is barbarous, commanding p. 289him to do it only in Latine or Greek. You see how the Pope would edifie the Barbarians if he be their pastor. This is the first Papal decree that I remember against publick prayers in a known tongue.

But, alas! his neighbour Italian Bishops had not yet fully learnt the extent of his authority: sending for many Bishops on pain of excommunication to wait on him,☜ and to obey him, old Auspertus Archbishop of Milan was one that disobeyed him; and being forbidden to officiate by him, conformed not to his silencing and suspending decree, but went on in his office as a Nonconformist. The Pope sent two Bishops as Legates to admonish him: He kept them at the dore, and set light by their message; for which the Pope chideth him, Epist. 196.

Epist. 197. He flattereth King Ludovicus to come to Rome and own him, in hope that he may be Emperor and all Kingdoms subject to him.

Epist. 199, 200, 201, 202, 203. He consenteth to the restoring of Photius, but chargeth him to give up the Bulgarians to his jurisdiction.

Many persons in many Epistles he exhorteth to break their Covenants with the Pagans, and chideth and threatneth them that did it not.

Epist. 247. The inclination of Stentopulcher a Pannonian Lord to the Church of Rome, brought down the Popes heart to dispense with Methodius, ☜and changed his judgment to give very fair reason why Mass and Gospel and all might be used in the Sclavonian and all tongues; only to keep up the honour of the Latine tongue (and his authority) he commandeth that though the rest be done in the Sclavonian, yet the Gospel be first read in Latine, and then translated and read over again in the Sclavonian.

Epist. 250. 251. He approveth of Photius's restitution,

Epist. 256. He is fain to chide Auspert Bishop of Milan; that Instead of fearing his sentence, he laid in prison two Monks sent by the Pope, and taken on the high way. But his heart came down at last, and he speaks Auspertus fair, and alloweth of his ordination of Ioseph Episc. Astensis, though irregular.

Epist. 260 and commandeth his Arch-Deacon to obey him.

Epist. 261. After this he excommunicateth the Archbishop of Ravenna, and a great stir there was about that also.

Epist. 292. He had made one Optandus Bishop of Geneva: But Opteramus Archbishop of Vienna took it to be an usurpation on his right, and laid the Popes Bishop in a miserable prison; so far was he yet from being where he would be.

Epist. 294. Having excommunicated Athanasius Bishop of Naples for not breaking his Covenant with the Saracens, he absolveth him on condition that yet he will break it. The matter was that the Italians not able to resist the Saracens, those that lay next them under their power sought to save themselves by truce and tribute, by which means the Saracens had leisure to come further near to Rome; and so the Pope to keep them from himself compelled by excommunications the p. 290Lords and Bishops of other parts to break their league, and stand up in arms to their own destruction.

That you may know what Bishops now ruled the Churches.

Epist. 295. The foresaid Bishop of Vienna giveth one reason why he rejected Optandus ordained Bishop of Geneva by the Pope, ☞viz. [Because he never was either baptized, made Clerk, acclamed, or learned] To which saith the Pope [This should be covered in silence, because [let us speak it with your charity] your holiness having nothing of these was yet consecrated in the Church of Vienna.] was not here good succession, and a holy Church. Bishops unbaptized that were no Scholars and no Christians.

Epist. 296. One Bishop by an armed band of men carrieth away another out of the Church, and the Pope interposeth.

Epist. 297. He again soliciteth Michael. King of the Bulgarians to become his subject. The poor men that had chosen Christ, were so perplexed between the Priests that strove who should be their Vice-Christ, and King of Kings, that it seemed as hard to them to resolve the doubt, as it before was to be Christians.

Yet Epist. 307. sheweth, the Bishop of Ravenna being dead, that yet the Roman usurpation was not grown so high as to take the choice of the Bishop out of the People and Presbyters hands, except in long neglected vacancies (as Geneva aforesaid.)

Had not this Pope been kept under by Gods judgments, suffering the Saracens so to ruine Italy as that he still needed the help of Princes, he had been like to have overthrown Rome by his usurpations, setting both Princes and Prelates against him: But necessity made him a flatterer of the two Emperors of the West, the Emperor of the East, the King of France, the King of Bulgaria, the Princes of Pannonia, and all that he needed, as ambition made him still striving by Tibi dabo claves, and Anathematizing to affright the world to his obedience. I say not worse of him than Baronius, Binnius, &c. who have no other way to deny the Histories of Pope Ioan, than by saying that this mans baser compliance made him called Pope Joan.

Baronius ad an. 879, n. 55. reciteth an Epistle of this Popes so greatly complying with Photius even against the [Filioquen] that Binnius would haveus believe that Photius forged it. And [epistolam ipsam aeterna oblivione dignam nolui (saith he) hisce adjungi.]

§ 81. CCXC. An. 876. a Concilium Ticinense maketh Charles Emperor when the Pope that had crowned Ludovicus before calleth Charles, praescitum, praeelectum et praedestinatum hereto, with all honourable Elogies.

And here cometh in a great controversie between the Papists, and the Protestants;☞ viz. Whether Kings succeed by inheritance or by the election and making of the Pope. The Pope thought the craft of putting in a big usurping word, was as good as a Law to prove their own power to make Kings and unmake them. Accordingly this Pope when he p. 291durst stay from Rome in France no longer, lest he lost all, (being imprisoned for refusing the right Heir Charles) returneth, and speaketh some big words, and turneth forced consent into super-Kingly commands, and saith (Bin. p. 1010) eligimus merito et approbavimus] solemnitèr ad Romani Imperii sceptra proveximus) et Augustali nomine decoravimus, &c. And to disable the Kingly claim of inheritance he saith, [Neque enim sibi honorem praesumptuosè ass…mpsit, ut Imperator fieret, sed tanquam desideratus, et optatus, postulatus A NOBIS, …t a Deo vocatus, et honorificatus ad defendendam religionem et Christintique servos tuendos, humiliter et OBEDIENTER accessit, &c. Nisi enim talem cognovissemus ejus intentionem nunquam animus noster fieret tam promptus ad ipsius promotionem, &c. So if the Pope had not liked him, the Emperor's hereditary right had never made him Emperor. And the flattering Bishops say to the Pope (Bin. p. 1010.) ut non vos prius eligeret, sed contra vos cum et eligeretis et diligeretis: Et nos O Coangelice Papa, vestigia vestra sectantes et salubria monita recipientes, quem amatis amamus, quem eligistis eligimus, &c.

And now comes in Binnius with his Comment and saith that [would our refractory novelists,☜ who with great temerity dare profess that the Roman Popes in the crowning of Emperors have no other right then barely ministerially to anoint and crown them, had but known these Acts (**we now know them.) They would from them have learned that that Pope John (alias Joan) did not only anoint and crown Charles, but also by Gods instinct did choose him to govern the Empire, and raised him to that sublime dignity honouring him with the Augustal name, before he was anointed and crowned by him, and that the Empire was conferred on him, not by hereditary right of succession, but by the will of the Pope who chose him and granted it to him.] BE WISE therefore O YE KINGS, BE instructed ye that are Iudges of the earth—Kiss the Popes foot lest he be angry and ye perish in the way; If his wrath be kindled, yea, but a little, &c.

§ 82. CCXCI. An. 879. A concilium Pontigonense confirmed the choice of Charles where it's said (Bin. p. 1012) et legit Johannes Arietinus Episcopus quandam schedulam ratione et authoritate carentem: Postquam legit Odo Belgivacorum Episcopus quaedam Capitula a Legatis Apostolicis, et ab Ansegiso (the Popes Vicar) et eodem Odone sine conscienti… synodi dictata, inter se dissona, et nullam utilitatem habentia, verúm et ratione et authoritate carentia, et ideo hic non habentur subjuncta.]

§ 83. CCXCII. An. 877. A council in Neustria (Normandie under Hincmarus Rhemensis rebuked Hugo base Son of Lotharius for rebellion and devastation of the Country.

§ 84. CCXCIII. An. 878. a concilium Trecense where the Pope was present excommunicated Formosus… Portuensis (one of the former Popes preachers to the Bulgarians, and one that was after Pope himself.) Also Hincmarus Laudunensis was restored blind, and joyned with the other that had his Place, (and so one Church had two Bishops in spite of his uncle Hincmarus Rhemensis that opposed it, and had both put him in and cast him out.

p. 292§ 85. CCXCIV. An. 879. Was a Council of the Popes at Rome for his unrighteous making Ludovicus 3. Emperor, the Pope challenging the first choice: But Auspertus Bishop of Milan came not and resisted, and though (as you heard) excommunicated by the Pope, did help to turn the choice to the right Heir.

§ 86. CCXCV. Besides some petty Council at Rome, there was an. 879. a General Council at Constantinople of 385 Bishops where Photius was confirmed, and the former General Council (called the 8th also) abrogated,☞ and the word [filioque] taken out of the Creed: The Papists say that the Pope consented only to this as for Photius's restitution, and not for the abrogation of the former Council; and that Photius corrupted his writing, and so they would make all writings uncertain. They say that Pope Iohn's epistle is by the wonderful providence of God found yet without some clauses added by Photius, whom they call the great architect of lyes: But the Greeks will no more believe the late found Laterane or other Roman Copies, than the Romans will believe the Greek Copies. And how shall we know which of them to believe? (And how little doth it concern us?)

§ 87. It must be a controversie also whether this Council must be called Oecumenical: I have oft proved that there was never any truly such as to all the world. There were 385 Bishops which is more than the first Council at Nice had, or most others: The Popes Legates were there;☞ Oh but, saith Binnius, It was not they but Photius that did preside: therefore it was not general. Ans. 1. Let the world know then what maketh a general Council in the Papal sense: It doth not represent all the Church unless the Popes Legates preside. So much doth it import to know which Priest is the greatest.

2. But did Binnius forget that he himself affirmeth that at the first General Council at Constantinople the Pope did not preside by himself or any Legate. And yet that is one of the 4th. Councils equalled with the four Gospels; and the Pope dare not deny it lest the Greeks further hereticate or anathematize him.

But saith Binnius, ☞It was no General Council because there was many frauds and impostures. Ans. By that rule Trent had no General Council, nor Florence, &c. And so it is left to the judgment of all men to nullifie such Councils which they can prove to have had frauds and impostures. And must we also nullifie the Papacie of them that have had such frauds?

§ 88. Is it a grand question whether Pope Iohn confirmed this Council. The approbation is extant. But the Reprobaters say 1. that he put in some terms of limitation (so far as his Legates went right) 2. that he after ex umbone condemned Photius, &c.

But 1. Is it not a General Council if the Popes Legates consent till he personally confirm it? Were all former Councils null, till the Popes personal confirmation? what are his Legates for then? 2. As his Legates p. 293may mistake, so may he himself: Is it null then till he rectifie his Error? 3. By this we see how impossible it is to know the new Gosple of the Papists; which is Canonical from the Apocryphal. For (as Pope Martin's Conciliariter after, so) here and elswhere the Popes have so ambiguously given their consent that no wit of man can tell what is consented to by them, and what not (as their controversies confessed, &c.

§ 89. At least whether the Pope consented or no, seeing in this Council the former 8th. General Council was condemned, and the filioque expunged the Creed, we see how ridiculously our late Papists argue from the consent of Councils to prove the constant Tradition of the Church,☜ saying, Did the Council go to bed in one mind and rise in another? Did these 385 Bishops do so? or did the former whom they condemned do so? Is this the smooth Current of Tradition? and may we know by it what our Fathers held?

§ 90. When the other Legates consented, Marinus, who was after Pope, dissenting, he was laid in prison thirty dayes at Constantinople.

In the first Act of the Council, as Baronius tells us, Iohn Bishop of Heraclea spake much against the Church of Rome, which he said was the original of all the mischief that had be…aln them; to overthrow and and cure which this Council was called. Much also against Pope Nicolas and Hadrian he spake, but for Pope Iohn as being for them. In the 2d. Act was read an epistle of the Patriarch of Alexandria, to the Emperor for abrogating the former 8th. Synod: And Thomas one of the three Legates of the Eastern Patriarchs that consented to the former Synod (the rest being dead) made his penitent recantation. Then the epistles of the Patriarchs of Ierusalem and Antioch for Photius are read, &c. In the third Act, Pope Iohn's letters were read, as endeavouring the peace of the Eastern Church; which the Council took as a busy pretending to more power than he had, and therefore said that they had peace before his letters came, and that they were superfluous. And whereas he made it his business by this complyance, to get the Bulgarian Diocess; They said this was to controvert the bounds of the Empire, and therefore left it to the Emperor. In the 4th Act the Eastern Patriarchs letters were read, disclaiming their Legates at the last Council, as being not theirs but the Saracens Legates: and condemning that Council. The Papists think Photius forged these. Here also Lords professed repentance, saying that the false Legates deceived them. In the 5th. Act Metrophanes Bishop of Smyrna is accused of Schism, for being against Photius. Three Canons also were made. 1. That those excommunicate by the Bishop of Rome should not be restored by the Bishop of Constantinople. Nor those that were excommunicated by the Bishop of Constantinople be restored by the Bishop of Rome: (and so Rome was shut out from troubling them with pretended jurisdiction.) 2. That those that forsake their Bishopricks shall not return to them. 3. Against Magistrates that enslave and beat Bishops. In p. 294the 6th. Act the Creed was recited without silioque. And in the 7th. all those that should add to it or diminish are Anathematized.

§ 91. CCXCVI. A Council of the Popes at Rome excommunicated Athanasius Bishop and Prince of Naples, for not breaking his league with the Saracens.

§ 92. Iohn dyed. Marinus is made Pope, commanded by his predecess…r, called by Platina, Martin, who saith that he came to the Popedom, malis artibus, and therefore did nothing and soon dyed. But Barcnius saith he lived long enough to do something, viz. 1. He condemned Photius again, and thereby provoked the Emperor Basilius; as if Rome did still set the imperial Church in contention, and hinder peace. The Emperor affirmed that he was no Bishop of Rome, because he had been ordained Bishop of another place. 2. He destroyeth what Pope Iohn had done, who had deposed Formosus preacher to the Bulgarians, and Bishop Portuensis, and had made him swear that he would never return to the Episcopal seat, but rest content with Lay-Communion: But Pope Marinus recalled him to the City and restored him to his Bishoprick, and absolved him from his oath, which Baronius and Binnius doubt not but he had power to do;☞ yea, and to dispense with the ill acts of the Pope, which he did out of private affects and partiality.

§ 93. In his time also the Church of Rome used Filioque, in opposition to Photius; Spain and France having used it before. Because, saith Baronius and Binnius, Photius had wrote about it to the Ignorant and Schismatical Archbishop of Aquileia. (There was it seems there so many of the greatest Bishops Imperiti et Schismatici in the Papal sense, as intimateth that as the Popes greatness rose in height, it did not grow equally in length and breadth.)

§ 94. Marinus having reigned a year and twenty dayes (a short pleasure to sell eternal happiness for) Hadrian the third succeeded him, and had longer part of the usurped Kingdom, viz. a year and three months and nineteen dayes. He also damned Photius, and was bitterly reproached by the Emperor Basilius, whose contumelious letters found him dead, and his successor answered them. (Was all the Christian world now (till Luther) subject to the Pope?)

Platina saith of this Pope, that [He was of so great a spirit that in the very beginning of his Papacy, he straitway decreed that Popes should be made without expecting the Emperors authority, and that the suffrages of the clergy and PEOPLE should be free: which was before by Pope Nicolas rather attempted than indeed begun. He was I suppose encouraged by the opportunity of Charles his departing with his army from Italy to subdue the rebelling Normans.] Rome was still on the rising hand.

§ 95. Stephen the 5th. alias 6th. succeeded him. In his time Carolus Crassus the Emperor is by a convention of Lords and Bishops deposed from his Empire as too dull and unworthy. (Kings were brought under as elective by the Pope, and now are at the mercy of their subjects.) p. 295Arnulphus a base son of Carolomannus got an interest in the subjects,Saith Baronius and Binnius, But in the 12th. saith P…atina, and in the 8th. say others What certainty is here? and they deposed the Emperor and set him up. Baronius and Binnius ascribe it to Gods judgment for Charles his wronging of Richarda a pure Virgin, yet repudiated by him. They say that he was reduced to such poverty that he was fain to beg his bread of Arnulphus, and dyed 888 in the 4th year of his Empire.

§ 96. The Letter against the Pope written by the Emperor Basilius the Papists will not let us see: But this Pope Sthephen's answer to it they give us, which runs on the old foundation, trayterous to Magistracy as such. Telling the Emperor that [The Sacerdotal and Apostolical dignity is not subject to Kings, and that Kings are authorized to meddle only with worldly matters, and the Pope and Priests with spiritual. And therefore his Place is as far more excellent than Emperors, as heaven is above earth] He tells the Emperor that in reviling the Pope of Rome he blattered out blasphemy against the God of all the world, and his immaculate Spouse and Priest and the Mother of all Churches: And that he is deceived that thinketh [that the Disciple (Princes) is above his master (the Priests,) and the servant above his Lord. He wondereth at his taunts and scoffs against the holy Pope, and the curses or reproaches which he loaded the Roman Church with, to which he ought with all veneration to be subject, as King, who made him the judge of Prelates whose doctrine he must obey, and why he said Marinus was no Bishop, &c. By this the reader may perceive whether yet all the Christian world obeyed the Pope, or judged him to be their Governor.

§ 97. How Pope Formosus set up Wido Duke of Spoleto trayterously as Emperor till he was forced to loyalty,☜ is after to be said.

§ 98. CCXCVII. An. 8…7. A Council at Colen under Charles Crassus, made Canons against Sacrilege and Adultery.

§. 99. CCXCVIII. An. 888. A Council at Mentz,) while they were all in distress by the depopulations of the Normans) first decreed to pray for the King, and then tell him that Rex dicitur a Regendo: And if he rule piously, justly and mercifully he is justly called a King, but if impiously, unjustly, and cruelly he is a Tyrant.

Can. 10. Whereas former Synods forbad all women to dwell in the house with Bishops,☜ or Priests, or Deacons, except Mothers or Sisters; they now forbid these also, hearing oft of the wickedness committed by them, and that Bishops (or Priests) lay with their own Sisters, and begat Children of them.

But to secure them from all conviction for any such crime it is decreed Chap. ☜the 12. that no Presbyter accuse any Bishop, nor any Deacon a Presbyter, nor any Subdeacon a Deacon, &c. And that no Prelate be condemned but under seventy two witnesses; and the chief Prelate be judged of no man. And a Cardinal Presbyter not under forty two witnesses; nor a Cardinal Deacon under twenty six: S…bde aco…s, Acolythes Exorcists, Lectors, Doorkeepers, not under seven: and these without infamy having Wives and Children.] And indeed that Bishop that would lie with his p. 296own Sister in the presence of seventy two men that had wives and Children deserved to be blamed.

Chap. 16. One that wilfully murdered a Priest, was to forbear flesh and wine, and not to be carried in a Coach▪ and not come to Church in five years, and not to receive the Sacrament of twelve years after.

§ 100. Binnius here addeth an observable note, that Arnulphus is called only King at first and not Emperor, it being nefas unlawful to assume the name of Emperor till it were given by the Pope] O brave Pope!

§ 101. CCXCIX. A Council at Metz under the same Norman calamities decreed such like things. Chap. 2. They decreed that no Presbyter should have more than one Church (unless a Chappel) and none take money for burials. Chap. 3. that Mothers or Sisters dwell not in the house with Bishops or Priests. But still capital crimes were punished but with excommunication and penance. Chap. 7. One that forced a widow: Another that killed his kinsman, and married his his Wife, and swore to the Archbishop to forsake her and did not, was excommunicate. And so were some that gelded a Priest for reproving their filthiness,

§ 102. CCC.☞ A Council at Wormes was called to end a controversie between two Prelates, Bishops of Colen and Hamburg, striving for Bremen (to have greater Diocesses and jurisdiction.)

§ 103. Next cometh the forementioned Pope Formosus, saith Onuphrius the first Pope that ever was made of one that before had been a Bishop. For the old Canons oft decreed that no Bishop remove from his first place: only when one was ordained against his will, and not consenting never possest the Place, sometimes he was accepted to another. Now was the fourteenth time that Rome had two Bishops at once by schism. Sergius got in to be Pope, but they forced him to resign, and banished him. Formosus was well esteemed of for his preaching to the Bulgarians; but Pope Iohn 8 (some think for reproving his sin) deposed him (as afore said) and made him swear never to return to be a Bishop: But Marinus absolved him, and he came in thus perjured; notwithstanding the false pretence of Papists that the Pope can dispense with such oaths; the matter of them being a thing lawful, but not necessary.

Platina saith that he was suspected to have a hand in the tumult that imprisoned Pope Iohn, and that he came to the Popedom Largitione potius quam virtue, by gifts rather than virtue, that is, by Simonie.

He did (lawfully if you will believe Baronius and Binnius) create, anoint, and consecrate Lambert, after his Father Wido, Emperor (that was not Heir:) yet after consecrated Arnulphus (its like by constraint;) for such things the Roman Nobles hated him.☞ But he got Arnulphus to Rome; who revenged the Pope by beheading many of the Princes that were hasting to meet him, which was not like to win mens love.

§. 104. He wrote an honest Epistle to the English Clergie, perswading them to keep up the ministry, and reproving them for indulging Pagan rites.