History of the Catholic Church from 600 to 1600, Ecclesiastical epoch 600-1000 · Century 10 · Chapter 5
CHAP. V. Of COUNCELS.
1. IN this Century were no Synods aſſembled for doctrine or diſcipline A Synod at Rhemes oppoſeth the power of the Pope,(as in other times) all Nations were ſo peſtered with wars, as is touched now; only for ſome perſonal cauſes, were ſome Synods; among them all, one is remarkable at Rhemes, in the year 991. where Arnulph Biſhop of the place was depoſed, for ſome treſpaſs againſt the King and Gerebert. (Afterwards Pope Sylveſter the II. was placed in that See. And here by the way we may ſee, what power Kings had then in depoſing and inveſting Biſhops.) Some of the Biſhops would have had Arnulph's cauſe referred unto Pope John; and others did alledge a Canon of the Synod at Carthage of 227 Biſhops, and Auguſtine was one of them; Cauſes ſhould be determined where they are begun, that there is no need of Appeals unto Biſhops beyond Sea; that is, as they underſtand it, unto the See of Rome. Then ſtood up Arnulph Biſhop of Orleance, and made a long Oration, whereof a part is; Let it be far from this holy aſſembly to defend or accuſe any man againſt Divine or Human Laws....We deſerve to be drawn before the Thrones of Kings, if we ſeem to contradict Divine Laws in any thing....Moſt reverend Fathers, we do reverence the Church of Rome for the memory of Saint Peter, nor indeavour we to reſiſt the Decrees of the Roman High-Prieſts; yet following the authority of the Councel of Nice, which the Church of Rome hath alſo reverenced continually. But there are two things that we muſt alwaies look unto; that is, whether the ſilence, or new conſtitutions of the Roman Pope, ſeem to prejudge the received Laws and Decrees of former Councels? If his ſilence ſhall prejudge, then all Laws ſhall be ſilent, when he is ſilent; and if new Conſtitutions do prejudge, to what end do all Laws ſerve, which are made when all things are governed at the pleaſure of one? Ye ſee, that theſe two things being once admitted, the eſtate of the Churches of God is in danger; and when we ſeek Laws by Laws, we have no Laws. But ô lamentable Rome, who broughteſt forth ſo many lights of Fathers, unto our Grand-fathers; and poureſt forth, in our time, moſt monſtrous darkneſs, and infamous to the following ages! Of old we hear of worthy Leo's and great Gregory's; what ſhall I ſpeak of Gelaſius and Innocentius? There is a long role of them which have filled the World with their doctrine. The Univerſal Church might have been committed [and was not committed unto them] who for their good life and doctrine excelled all the World; howbeit in their happineſs this thy priviledge [or intended uſurpation] was oppoſed by the Biſhops of Affrick, fearing as we think theſe miſeries, rather then the ſtamp of thy Dominion. For what have we not ſeen in theſe our daies? We have John (ſurnamed Octavian) walking in the puddle of uncleanneſs, conſpiring againſt Otho the Emperour, whom he had Crowned Auguſtus.—Malefacius an horrible monſter ſucceeds, going beyond all the World in wickedneſs, and defiled with the blood of former Popes; and he alſo was condemned in the great Synod, and chaſed away. Shall it be Decreed, that unto ſuch Monſters void of all knowledge of Divine things, [Where was then the head of Omni-ſcience, in his breaſt?] innumerable Prieſts ſhould be ſubject, who are famous throughout the World for knowledge and godly converſation? What is this, Reverend Fathers, and in whoſe default ſhall it be thought to be? it is our, it is our fault, our ungodlineſs, which ſeek our own things, and not the things that concern Jeſus Chriſt; for if in any man who is elected unto a Biſhoprick, gravity of manners be required, and good converſation, and knowledge of divine and human things; what is not to be required of him who ſeeks to be the Maſter of all Biſhops? What think ye, Reverend Fathers, of him who ſits in a high Throne, and glorieth in his gold and purple cloaths? [He is more like to Nero, than to Peter or Paul; nay, that is not enough] to wit, if he be deſtitute of charity, and puffed up with [a conceit of] knowledge, he is Antichriſt ſitting in the Temple of God, and ſhewing himſelf as if he were God. But if he be deſtitute of knowledge, nor hath charity, he is an Idol in the Church of God; from whom to ſeek reſponſes, is to adviſe with an Idol. [Let any Ieſuit anſwer unto this dilemma; for both the parts are sharply pointed, and they cannot truly find a third.] Whither then ſhall we go? the Goſpel ſhews us, that a certain man ſought fruit thrice on a Fig-tree, and becauſe he found none, he would cut it down; but after interceſſion he delaied: Let us therefore await our Primats; and in the mean time, let us ſearch where we may find the green Paſtures of God's Word. [Here is a right way of ſeeking reſolution.] Some witneſſes preſent in this ſacred aſſembly ſhew, that there may be found ſome worthy Prieſts of God in Germany and Belgia, who are our neighbours. Wherefore if the anger of Princes do not hinder, the judgment of Biſhops might be ſought thence, rather then from that City, whien weigheth judgment by the purſe. [Then he alledgeth and refuteth the Canons, that were wont to be cited on the contrary; and reports the like practices of the Church of France: And then he ſaith] If paſſage to Rome were ſtopped with Armies of beſieging Barbarians; or if Rome were ſerving a barbarous Prince at his pleaſure, or were advanced into ſome Kingdom, ſhall there be no Councels in the mean time? or ſhall the Biſhops of the World to the damage of their own Countries await for Councels, and Councels of ordering their affairs from their enemies? And truly the Canon of Nice, which by the teſtimony of the Romiſh Church, goeth beyond all Councels, and all Decrees, commandeth that Councels be held twice every year, and preſcribes nothing therein concerning the authority of the Biſhop of Rome. But to ſpeak more plainly, and to confeſs openly, after the fall of the Empire, this City hath loſt the Church of Alexandria and Antiochia, and omitting mention of Aſia and Affrick, now Europe goeth away; for the Church of Conſtantinople hath withdrawn her ſelf; the inward parts of Spain know not her judgments; therefore there is a departing, as the Apoſtle ſpeaks, not only of the Nations, but of the Churches alſo; that Antichriſt ſeemeth to be before the dores, whoſe Miniſters have occupied all France, and do oppreſs us with all their might: And as the ſame Apoſtle ſaith, now the myſtery of iniquity is a working, only who with-holds ſhall with-hold, untill he be taken away, that the ſon of perdition may be revealed, the man of ſin....Which now is manifeſt, that the power of Rome being ſhaken, religion being baniſhed, the name of God is contemned with frequent perjuries, and the worſhip of Divine religion is deſpiſed, even by the High-Prieſts; yea Rome it ſelf, being almoſt alone, departeth from her ſelf; for ſhe provides neither for her ſelf, nor for others. In the end he exhorts the Biſhops, there preſent, to go forward in the depoſition of the other Arnulph, according to the Eccleſiaſtical Canons; as they did, and he himſelf did conſent unto the ſentence of his depoſition. Ph. Mornae. in Myſter. iniq. & Magdebur. Hiſtor. cent. 10. ex Actis Synodi, in an ancient manuſcript. When Pope John heard that his See was contemned, by the Synod at Rhemes, he threatneth his curſe againſt King Hugh, and his ſon Robert. The King returned anſwer, that he had done nothing in contempt, but was willing to juſtifie all what he or his Biſhops had done, if it pleaſed the Pope to meet him at Gratianopolis on the Frontiers of Italy and France; or if rather he would come into France, he promiſed to receive him with the higheſt honour. The Pope ſent his Legates into France; and in the mean time Gerebert ſent an Epiſtle unto Seguin, Arch-Biſhop of Senon (who was ſaid to favour the depoſed Arnulph) the tenor whereof is; It became your worthineſs to eſchue the craftineſs of deceitfull men; and to hear the voice of the Lord, ſaying; Here is Chriſt, or he is there; follow not, One is ſaid to be in Rome, who juſtifieth thoſe things which ye condemn, and condemneth thoſe things which ye think juſt.....God ſaith, If thy brother offend againſt thee, go and rebuke him...how then ſay ſome, that in the depoſition of Arnulph, we ſhould have awaited the depoſition of the Romiſh Biſhop? Can they ſay that the judgment of the Romiſh Biſhop, is greater then the judgment of God? But the firſt Biſhop of Rome, or the Prince of the Apoſtles ſaith, We muſt obey God rather then man. Alſo Paul, the Teacher of the Nations, crieth; If any man preach unto you otherwiſe then what ye have received, although he were an Angel from Heaven, let him be accurſed. Becauſe Pope Marcellin offered incenſe unto Idols, ſhould therefore all Biſhops offer incenſe? I ſay boldly, that if the Biſhop of Rome himſelf ſin againſt a brother, and being often admoniſhed, will not hear the Church; even the Roman Biſhop, according to the command of Chriſt, ſhould be eſteemed as a Publican and Heathen; for the higher up, hath the lower fall. And if he think us unworthy of him, becauſe none of us aſſenteth unto him, when he judgeth contrary to the Goſpel, he cannot therefore ſeparate us from the communion of Chriſt; ſeeing even a Presbyter, unleſs he confeſs or be convict, ſhould not be removed from his Office: And the rather becauſe the Apoſtle ſaith, Who can ſeparate us from the love of Chriſt? and, I am perſwaded that neither death nor life....The priviledges of Saint Peter, ſaith Leo the Great, is not, where judgment is not exerciſed according to righteouſneſs. Wherefore occaſion ſhould not be given unto theſe our enviers, that the Prieſthood, which is one every where, as the Catholick Church is one, ſhould be ſubject unto one man; that if he be corrupt with money, favour, fear or ignorance, none can be a Prieſt, except whom theſe vertues recommend unto him. Let the Law of the Catholick Church be common....Farewell, and ſuſpend not your ſelves from the ſacred myſteries. Pope John had intelligence of this Letter, and ſummoned the Biſhops of France unto a Synod, firſt at Rome, then at Aken. The Biſhops anſwered, They were not obliged to go out of their own Country. At laſt he named Munſon, on the borders of France. Where only Gerebert appeared, and boldly maintained the cauſe of the French Church; ſo that the Legate Leo could do nothing, without new inſtructions from the Pope; ſave only that he appointed another Synod at Rhemes; and in the mean time he ſuſpends Gerebert. The Biſhop ſaid unto the Legate, It is not in the power of any Biſhop or Patriarch, to remove any of the faithfull from the Communion, unleſs he confeſs or be convict; and none of theſe could be laied unto his charge, and no other Biſhop of France was there. Afterwards Gerebert, fearing the inconſtancy of the new King, went into Germany, and not long after he was advanced unto the See of Ravenna. As he did fear, it came to paſs, and Arnulph was reſtored. Nevertheleſs Gerebert cannot contain himſelf, but he writes the Apology of the French Church; as his Epiſtle unto Wilderodon, Biſhop of Argentine, teſtifieth. Ph. Mornae. in Myſter.
2. Out of theſe four Centuries it is clear; Firſt, That many both of the Civil Obſervations.and of the Eccleſiaſtical Eſtates, did oppoſe the ambition and uſurpations of the Biſhops of Rome. 2. That the Canons that were enacted at the Synod of Trent, were not known in former ages; although Papiſts dare ſay, that they have authorized nothing but what was held by the ancient Church. 3. Although the Ancients gave way to unneceſſary rites, and fond ſuperſtitions; yet in matter of doctrine and faith, they held the ſame which the Reformed Churches do teach now; and they begun to ſee that the Biſhop of Rome is the Antichriſt. 4. We ſee the truth of what Pol. Virgil. writes de invent. rer. lib. 5. cap. 1, Many rites were borrowed from the Jews, and ancient Romans, and other Heathens; which (ſaith he, lib. 6. cap. 8.) we know not whether it was well done, ſince experience teacheth, that whatſoever reaſon might be for bringing them into the Church; yet the manners of Chriſtians now, require to aboliſh them.
3. Becauſe after this time ordinary Synods were not held, I ſhall omit this Chapter till we come unto the XV. Century: And when, upon particular cauſes, either Emperour or Pope, or others, did call a Synod, I ſhall ſpeak of them in thoſe places.