two and expresly mentioning them all without these saith Hi sunt libri these are the bookes as well of the old as of the new Testament which in the Church are held for Canonical I doubt the Card. will here say that the case is altered In this hee speaks against them and their Trent faith not against us Here the note of their Index expurgatorius must bee embraced write saith the Index in the margent diminutè Catalogum texuit Leontius Leontius recites not fully the Catalogue of the sacred bookes And yet note one memorable thing by the way God who suffered not Lahan to speak an ill word against Iacob and who turned the curses of Balaam into a blessing to Israell the same God over-ruled their pen or hands as hee did once the tongue of Caiphas and in stead of diminutè texuit they have uttered a Prophecy against themselves printing even in that edition which past through their Purgatorian fire of correction Divinitùs Catalogum librorum divinorum texuit Leontius hath recited this Catalogue by an heavenly inspiration and yet for all that divinitus texuit the Cardinall will not beleeve Leontius whom against us he perswades all men to beleeve But howsoever in other matters as by name in that Catalogue texto divinitus Leontius is to bee beleeved of a certainty hee is no fit witnesse in this cause of the Three Chapters Hee was too partiall that I say not hereticall in this point too much addicted to the writings of Theodorus of Mopsvestia and Theodoret let Baronius himselfe say whether his commending of Theodorus Bishop of Mopsvestia and Diodorus Bishop of Tarsis for illustrating the whole Scripture by their Commentaries for being such worthy men as that no man while they lived did reprove any one saying of theirs bee not untrue and after both the person of the one and writing of both condemned by the generall Councell impious also and hereticall To come yet nearer to his saying concerning Theodoret in the very next sentence save one before those words which Baronius alleageth Leontius saith Verum ne Theodoretum quidem constat unquam admisisse Nestorium it doth not appeare that Theodoret did ever admit of Nestorius or hold communion with him Had not the Cardinall skipt over as is the wont of all heretikes these former words of Leontius hee would have beene ashamed to alleage this testimony For not onely the Synodall acts of the Ephesine Councell but the Cardinall himselfe often teacheth and proveth it by cleare evidence that Theodoret admitted Nestorius and that into a neare band of friendship love and communion In that Epistle which Theodoret writ from Chalcedon to Alexander hee calleth Nestorius their friend 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and saith of him while wee are here in this legacy to the Emperour non cessabimus omni virtute ejus patris curam gerere wee will not cease with all our power to take care for Father Nestorius knowing that wrong is done to him by wicked men There is recorded a very loving Epist. to Nestorius written by Iohn other Eastern Bish. particularly by Theodoret who all writ of themselves tui studiosissimi we are all most affectionate to Nestorius of whom Baronius saith they who writ this to Nestorius eidem intima conjuncti necessitudine being joyned in a most neare band of familiarity stood afterwards for him in the Councell Maximè vero eidem addictus Theodoretus but of them all Theodoret was most addicted unto him And againe having cited some words of Theodoret he addeth Seeing Theodoret saith thus I am non solum cum Nestorio unanimem fuisse vides sed dixerim etiam concorporeum you see that he was not only a loving friend and of one minde but if I may so say one incorporated and concorporated to Nestorius Thus Baronius when himselfe so expresly contradicts his owne witnesse Leontius and in this very cause touching Theodoret and Nestorius yea in that which is the ground of Leontius errour touching this Epistle should hee require us to beleeve that which is but a collection from the former which is his fundamentall errour may Baronius reject him in the former clause must we embrace him in the next which is but a dependant on the other Leontius because hee thought and thought erroniously that Theodoret never embraced the friendship and communion with Nestorius thought also erroniously this Epistle which testifieth Theodorets love and communion with Nestorius to bee a counterfeit the Cardinall who knoweth and professeth against Leontius that Theodoret was most inward and even almost incorporated to Nestorius ought likewise to hold against Leontius that this Epistle which testifieth such ardent affection to Nestorius is the genuine and true Epistle of Theodoret. 4. And that every man may see the force of truth and with what a feared conscience the Cardinall dealt in this cause behold himselfe within few years after against this testimony of Leontius acknowledgeth professeth and sets downe this very Epistle as the true and certaine Epistle of Theodoret to Nestorius which here no doubt against his owne judgement and conscience hee denyeth and proves out of Leontius not to bee the Epistle of Theodoret but a counterfeit and a forgery for thus he writeth Theodoret indeed received the forme of faith sent from Cyrill at the time of the union and subscribed unto it but he could not so quickly forsake the friendship of Nestorius whom hee had so long affected for at this time to wit after the union was made hee writ an Epistle to Nestorius which was read in the fift generall Synod and then repeating every word of the Inscription and Epistle hee adds at the end hactenus ad Nestorium Theodoretus thus writ Theodoret to Nestorius and againe Theodoret obstinately professed in his letters lately recited that hee would never assent to the sentence against Nestorius Thus Baronius who hereby demonstrates himselfe to be a meere calumniator who to disgrace the Synodal Acts of the fift Councell affirmes and would seem by Leontius to prove that Epistle of Theodorets to bee none of his but a forgery which to bee no forgery but the true writing of Theodoret himselfe knew testifieth and professeth Thus much of his former proofe out of Leontius 5. His other proofe is taken out of divers Epistles of Theodoret specially out of that to Dioscorus Bishop of Alexandria to Pope Leo and divers others and because it might bee replyed that these were written long after the time of the union whereas onely at that time and somewhat after Theodoret might bee said to have been hereticall and a favourer of Nestorius as by this Epistle is signified to wipe away this suspition he addes these words post initam quidem pacem truly after the peace and union once made with Cyrill that ever after that time Theodoret was addicted to Nestorius Nulla prorsus est mentio there is no mention at all but there are many monuments
added by the Monothelites Of the seventh Binius thus writeth This fourth Action is in divers places faulty and in the History of the Image crucified at Beritus it containeth divers Apocryphall narrations concerning the Image of Christ made by Nicodemus Of the eighth Councell that the Canons thereof are corrupted and some inserted by Anastasius their owne Raderus will perswade them Let the Baronian reason against the Acts of this fift Councell bee applyed to these He having found among these one Epistle of Theodorets which hee supposeth to bee a counterfait concludeth upon that one example in this manner quam fidem rogo merentur acta hujusmodi quae sunt his contexta commentis what credit I pray you doe such Acts as these of the fift Councell deserve which are intangled in such fictions May not the selfe same reason be much more justly alleaged against the Nicene and Constantinopolitane Canons against the Acts of the Councell at Ephesus at Chalcedon against the sixt seventh and eighth Synods in every one of which some in divers more corruptions not onely mutilations but alterations and commentitious writings are inserted by their owne confession Let Baronius answer here his owne question Quam fidem rogo I pray you then what credit may bee given to such Canons or Acts as are those of Nice of Constantinople of Ephesus of Chalcedon of the sixt seventh or eighth Councell they all must by the Cardinals reason be rejected as Canons and Acts of no worth of no credit at all Nor they onely but all the workes of Augustine of Athanasius of Ierome and almost all the holy Fathers none of them all by this Baronian reason deserve any credit for among their writings are inserted many suppositious and factitious tracts as the book de variis Quaestionibus Scripturae the Sermon of the Assumption of the blessed Virgin and many moe in Athanasius the Epistle of Augustine to Cyrill and Cyrils to Austen the author of which was not onely an Impostor but an heretike the booke de Spiritu litera the booke of questions of the old and new Testament which is hereticall and an heape of the like in Austen the Commentaries on Pauls Epistles which savour of Pelagianisme the Epistle to Demetrias concerning virginity and 100. like in Ierome Quae fides rogo what credit can bee given to these bookes or writings of Austen Athanasius Ierome or the rest in which are found so many fictitious heretical treatises falsly ascribed unto them mingled and inserted among their writings Truly I cannot devise what might move the great Card to make such a collection and reason as from some corruptions crept into the bookes of fathers or Acts of Councels to inferre that the whole Acts or writings are unworthy of any credit but onely as Iacke Cade had a purpose to burne all authentick records and writings of law that as hee boasted all the law might proceed from his own mouth so the Cardinal intended to play a right Iacke Cade with all the ancient Councels and Fathers that having utterly though not abolished yet disgraced and made them all by this his reason and collection unworthy of any credit his owne mouth might bee an Oracle to report without controulment all histories of ancient matters and what his Cardinalship should please to say in any matter or to set downe in his Annals that all men should beleeve as if the most authentick Records in the world had testified the same How much better and more advisedly might the Cardinall have done to have wished all corruptions to bee removed whatsoever can be certainly proved in any Acts of Councels or writings of Fathers to be added unto them that to be quite cut off whatsoever might bee found wanting that to bee added whatsoever to be altered or perverted that to be amended and not in the blindnesse of his hatred against this one fift Councell to fight like one of the Andabatae against al the rest and with one stroke to cashire all the Acts and Canons of Councels all the writings of Fathers or Historians because forsooth one or some few corruptions have either by negligence or errour of writing or by fraud and malice of some malignant hand crept into them 4. The third thing which I observe is that whereas Baronius so often and so spightfully declameth against the Acts of this Councell as imperfect and corrupted this his whole accusation proceedeth of malice to the Councell and these Acts rather than of judgement or of truth for I doe constantly affirme and who so ever pleaseth to peruse the Councels shall certainly finde and if he deale ingenuously will confesse the same that as of al the general Councels which go before this fift for integrity of the Acts none is better or any way comparable to this save that of Chalcedon so of all that follow it none at all is to bee preferred nor any way to bee counted equall with it unlesse that which they call the sixt Councell that is so much of the Acts of that Synod as concerne the cause of the Monothelites leaving out the Trullane Canons This whosoever is exercised in the Volumes of Councels cannot choose but observe The Nicene Constantinopolitane being so miserably maimed that scarce wee have so much as a few shreds or chips of the most magnificent buildings of those Councels which if they could bee recovered no treasures are sufficient to redeeme a worke of that worth and value a worke non gemmis neque purpura a vaenale neque auro That of Ephesus is a little helped indeed by Peltanus but yet it remaines so imperfect so confused and disorderly that as Diogines sought men in the most thronged multitudes of men so among those very Acts large Tomes of the Coūcels the reader shall be forced to seeke the Acts of the Ephesine Councell The Acts of the second Nicene and of the next to it which they call the eighth are so doubtfull that not onely this or that part but the whole fabrick of them both is questionable whether they were the Synodall Acts or but a relation framed by Anastasius as hee thought best Of all the eight Councels the Acts of Chalcedon this fift and the sixt have beene most safely preserved and like the river Arethusa have strongly passed through so many corrupt ages and hands and yet without tainture of the salt deliver unto us the cleare and sweete current of antiquity and truth And verily when I seriously compare the wrack of other Councels with the entirenesse of these three I cannot but admire and magnifie with all my might the gracious providence wisdome and love of God to his Church for in every one of these there is an unresistable force of truth against that Antichristiā authority supremacy which is now made the foundation of the Popish faith the sixt in the cause of Honorius the fift in this cause of Vigilius and that of Chalcedon in curbing the
not as yet by name condemned nor by name prohibited they presumed more boldly to rely on them The Catholikes and specially they of Armenia as is witnessed in a letter from them to Proclus seeing this their new device entreated the Emperor Theodosius to stop that wicked course to condemne by name Theodorus as well as hee had done Nestorius Which though at the first the Emperour did not yet seeing how insolent the Nestorians grew upon those writings long after the former he published these two condemning now explicitè by name and in particular Diodorus Theodorus and the writing of Theodoret which before were onely implicitè and in a generality condemned When the lawes the occasion the time of promulgation were all different was not the Cardinall thinke you bereft of judgement who would prove these later to bee forged and counterfeit because they differ from the former with which they should not agree 5. It may be the Cardinall thought that all lawes were expressed in the Code and therefore if there had beene any such lawes as they they would have beene there set downe A conceit I beleeve which will never enter into any mans mind while he hath use of his five wits but into the Cardinals who hath conceits by himselfe and knoweth notes above Ela. To say nothing of the twelve Tables and of all the ancient Romane lawes no part of which are extant in the Theodosian Code the most ancient law mentioned in the Gregorian surpasseth not the time of the Emperour Antoninus and in the Theodosian not the time of Constantine Can the Cardinall assure us that all the Lawes of Constantine Constantius and the other Emperours till the time of Theodosius the younger are expressed in this Code Eusebius and Zozomen mention divers of Constantines lawes Pro liberatione exulum Pro reducendis relegatis Pro ijs qui ad metalla damnati erant Pro confessoribus Pro ingenuis Quod Ecclesia sit haeres ijs quibus nemo de sanguine superfuerit De sacellis camiteriis and many the like none of which are in the Theodosian Code they were all published if the Cardinall say true in the Consulship of Licinius the fift time and Crispus for which yeare the Code hath no lawes but two one De veteranis and another De parricidio 6. To come yet nearer to the very times of Theodosius besides all these he made another Edict and law against Nestorius commanding if any Bishop or Clerke mention that heresie that hee should forthwith be deposed if a Laicke bee anathematized in which law hee particularly commandeth Irenaeus Bishop of Tyrus to be deposed from his See This law though it is both recorded in the Acts of the Ephesine Councell and confessed by the Cardinall to bee truly the Emperours Law yet is not extant in the Code nor is it all one with that which is there set downe The Cardinall by the same reason might prove it a forgery as well as those other two and conclude the Acts of the Ephesine Councell to be falsified by Impostors and so to be of no credit as well as the Acts of this fift Synod Further yet there was another law against Nestorius published by the same Theodosius after the Ephesine latrociny and recorded in the Acts of the Councell at Chalcedon wherein the Emperour shewes againe his detestation of that heresie approving the condemning and deposing of Domnus of Theodoret and Irenie Nestorian Bishops as also of Flavianus and Eusebius of Dorilen whom he thought to be Nestorians but therein the Emperour was mis-informed as hee had beene before in the time of the holy Ephesine Synod when upon like mis-information hee condemned Cyrill and Memnon as well as Nestorius That law though acknowledged also by Baronius to be true is not extant in the Theodosian Code nor doth it accord with that which is there expressed would not any man thinke it ridiculous hence to conclude as the Cardinall doth that certainly it is therefore a forgery and the Acts of Chalcedon containing such forgeries are to be held of no credit Thus while the Cardinall labours to discredit these Acts he so foully disgraceth himselfe that men may justly doubt whether hee were his owne man when he writ these things which are so voide both of truth and reason CAP. XXXIII The third addition to the Synodall Acts pretended by Baronius for that the Epistle of Theodoret written to Nestorius after the union is falsely inserted refuted 1. THe third proofe which Baronius brings to shew that these Acts are corrupted by the additions of some forged writings inserted among them is an Epistle of Theodoret written to Nestorius after the union set downe in the fift Collation wherein Theodoret professeth to Nestorius that he did not receive the letters of Cyrill as orthodoxall nay hee sheweth himselfe so averse from consenting to them and so addicted to Nestorius after the union made that hee thus writeth I say the truth unto you I have often read them and earnestly examined them and I have found them to be free that is full in uttering hereticall bitternesse nor will I ever consent to those things which are unjustly done against you nec si ambas manus no though both my hands should bee cut off from me Thus writeth Theodoret in that Epistle which the holy Councell first and after them we affirme and professe to have beene the true writing of Theodoret and the same to be a counterfeit a forgery and none of Theodorets but framed by heretikes Baronius confidently avoucheth 2. Now in this cause having the Synodall Acts and with them the judgment of the whole generall approved Councell on our side wee might justly reject this as a calumny of Baronius but for as much as hee not onely saith it but undertakes to prove the same wee will examine his reasons that so the integrity and credit of these Acts may be more conspicuous His reasons are two The first is grounded on a testimony of Leontius Scolasticus who writeth thus It is to bee knowne that certaine letters of Theodoret and Nestorius are caried about in which either of them doe lovingly embrace the other sed fictitiae sunt but they are counterfeit and devised by heretikes thereby to oppugne the Councell at Chalcedon but Theodoret hated Nestorius c. Thus Leontius and the Card. adds this extat ex illis Epistolis una one of those counterfeit Epistles written to Nestorius is extant in the fift Councell neare the end of the fift action thereof 3. What if wee should except against Leontius though hee bee as ancient as Pope Gregory as a man not of sufficient credit Or will the Card. thinke you defend him and take his testimony for sound and good paiment then farewell for ever the books of Toby Iudith Wisdome Maccabees and Ecclesiasticus for Leontius reckoning the bookes of the old Testament to be twenty
that you may ever continue your religious and ardent desire to advance Gods truth and honour here which will procure your owne immortall fame in this world and through Gods mercy in Christ eternall felicity in that life which being unlike to this shall neither have end of dayes nor end of blessednesse Barton neare Bury S. Edmonds in Suffolke April 29. 1631. Your Lordships humbly devoted GEO CRAKANTHORP AN ADVERTISEMENT TO THE CHRISTIAN REAder touching the Scope Argument and manifold Vse of this ensuing Treatise IT is not ambition to live in other mens writings but desire if I could to breath some life into them which hath drawn me of late rather to preface other mens works than to perfit mine owne It grieved me much to see such evidences lie in the darke which being produced to publike view would give singular light to the truth And if Socrates the mirrour of modesty in a Philosopher held it no disparagement to professe that he performed the office of a Midwife to other mens wits by helping them in the deliverie of those conceptions wherein himselfe had no part why should I either feare or regard any detraction from the living for a charitable office in this kinde to the dead doubtlesse if the office of a Midwife be at any time needfull it is then most necessarie when the living Child is to be takē out of the dead wombe of the parent Such was this Posthumus in whom I hope the observation of Plinie concerning children thus borne will bee verified For the most part saith hee those Children prove most lively and fortunate of whom the Parents dye in travell never seeing them live who cost them their lives The instances are many very illustrious Fabius Caeso thrice Consul Scipio surnamed the Africane Iulius Caesar the first most renowned of all the Romane Emperours and our peerlesse K. Edward 6. Howbeit I confesse it is an hard thing to calculate the nativity of a Book and certainly foretell what hazzard the impression of a Treatise of this subject may runne or guesse what argument will please the divers tasts of this distempered age yet this I am confident of that all who exactly view this worke in all parts and compare it with others drawne with the same Pensill will esteeme it like the Minerva of Phidias his Masterpeece It cost him neare as many yeares labour as Isocrates Panegyrique the Prime rose of his flowry Garden did him This Author perfected this worke in his life time and commanded it after a sort to the Presse in the last booke hee published by command from supreme authority in defence of the Church of England against the calumnies of the revolted Archbishop of Spalata in these words The Church had beene undone if Vigilius his decree had taken place But the most holy Emperour Iustinian and the fift Councell then happily shewed themselves Pillars of the Catholike faith concerning which whole Councell I desire you to take notice of an intire booke written by mee wherein the innumerable frauds lies and heresies of Baronius are manifestly detected out of that booke if it see light and come to your hands you shall understand and plainly perceive how fraile and reedy your Romane Pillar is In which passage he insinuates that the argument of it is non de stillicidiis aut aquis pluviis not of Eves droppings or water passages but of the Roofe of the house and Arch it selfe the authority of Councels and the infallibilitie of the Papall Chaire The Title carried through the whole booke carrieth not the greatest part of it plus in recessu est quam à fronte promittit his warehouse within is fraught with more variety of rich stuffs thā is set out on his shop An entire Treatise of the fift generall Councell hee professedly undertaketh but currente rota in the prosecution of this argument hee taketh tardy Baronius and Binius and other Romish falsaries hee runneth through all the later generall Councels he substantially handleth the maine Controversies concerning the power of calling and authority ratifying Ecclesiasticall Synods and so cleareth all Antiquity on the Reformed side in points of great moment that I perswade my selfe the wiser sort of our learned adversaries who will by stealth get a sight thereof will take good counsell and utterly derelinquish their most glorious but most vaine and false claime to generall Councels for if wee devide the Councels that beare the stile of Oecumenicall and Generall according to the different times in which they were held into pure mixt and wholly corrupt the first of undoubted the second of doubtful the third undoubtedly of no authority at all the first are wholly ours the last are wholly theirs in the middle sort we part stakes w th them 4. of the first ranke have beene heretofore wrested perforce out of the Romanists hands by Bishop Iewell Bish. Bilson Dr Reinolds Dr Whitaker and others The fift this accomplisht Antiquary vindicates also from them and declareth how in the Councels of the second ranke we share with them and in fine hee leaveth them nothing intirely but the lees and dregs of all Councels the Laterane and Trent Habeant quod sunt let them have these lees to themselves who themselves Moab-like for these many ages are setled upon the lees of their owne corruption Had this judicious and industrious Writer bent all his forces against the Romanists false pretended right to generall Councels and forcibly beat them out of that Hold onely hee had deserved that Eulogiū which the Iewes give any Rabbin to whom they are indebted for any wise saying or apt note upon any Scripture text ZICRONO LIBRACHA sit memoria ejus in benedictione blessed be his memorie how much more when he assaulteth the maine fort of the Romish faith and by impregnable authorities and infallible reasons over-throweth the Popes supposed infallibility when hee sits in his Chaire and with his Romane Synod determineth out of it questions and defineth Articles of faith This is indeed to let Rome bleed in her Master-veine to strike heresie at the roote to crush the Cockatrice in the head not to batter and breake downe the mudd-wals but utterly to ruinate the very foundation of the Tower of Babell For howsoever Scriptures Fathers Councels and the Catholike Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are pompously brought in into their Polemike writings against us yet the last resolution of their faith is upon the Pope who gives credit to Fathers validity to Councels and authority at least quoad nos to the Scriptures themselves This their Champion Bellarmine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Skulkenius his second confidently undertakes to maintaine against all oppugners of the Popes transcendent power and uncontroulable verdict in matters of eternall life and death The Cardinall thus flourisheth In our disputations about the word of God we have already shewed that the Scripture is not the Iudge of Controversies nor are secular
and consent to the writings of Leo and this generall Councill Thus said Eunomius wherein there is neither mention nor intention of that Epistle neither of the first middle nor last part thereof But whereas in the Councill of Chalcedon many other things besides that Epistle were recited touching the cause of Ibas and particularly the whole Acts before Photius Eustathites and Vranius B. of Berithum where a Synod was held about Ibas it was those Acts and judgement given by them and performed by Ibas and not the Epistle of Ibas to which Eunomius had respect when he said by the posteriora or postrema Ibas made a true confession for so in the fifth Council it is cleerly witnessed It is manifest say they that Eunomius made this speech gesta apud Photium et Eustathium attendens looking at those Acts before Photius and Eustathius Now in those Acts as is manifest by the diligent perusall thereof and is further testified by the fift Councill there was a judgement pronounced by Photius and Eustathius adversus eam epistolam et quae in ea continentur against that Epistle and the contents thereof Ibas being commanded by those venerable Iudges both to embrace the first Ephesine Synod which that impious Epistle rejecteth and to condemne and accurse Nestorius and his followers whom that Epistle commendeth which judgement that Ibas then performed the Acts before Photius and Eustathius doe make evident for there it is thus said Confessus est Ibas sic se credere Ibas professed that he beleeved as the letters of Cyrill to Iohn did import and that he consented in all things to the first Synod at Ephesus accounting their judgement as a decree inspired by the holy Ghost Yea he did not onely in words professe this but in writing also at the perswasions of Photius and Eustathius he expressed the like for the full satisfaction of such as had been before scandalized by his impious doctrine And Ibas yet further of his owne accord promised before those Iudges that he would in his own Church at Edessa and that publikely accurse Nestorius as the chief leader in that impious heresie and those also who did thinke as he did or who did use his books or writings Thus much do those Acts declare 12. This orthodoxall confession of Ibas made before Photius and Eustathius this accursing of Nestorius and his heresies this embracing of the Ephesine Councill is that which Eunomius calleth Posteriora or Postrema as following by many yeares not onely that which Ibas did or said before the Vnion made betweene Iohn and Cyrill but even this Impious Epistle also written after that Vnion Of this confession Eunomius truly said that by it being posterius later then the Epistle Ibas had refuted all for which he was formerly blamed for by this in effect he refuted condemned and accursed this whole Epistle with all the heresies and blasphemies both in the head and taile thereof And for this cause and in regard of this holy confession the fift Councill said that thereby Ibas had anathematized his owne Epistle contrariam per omnia being in every part of it contrary to the faith both in the beginning and end thereof And the interlocution of Eusebius B. of Ancyra at the Councill of Chalcedon doth fully explaine the meaning of Eunomius for he expresly mentioneth those Acts before Photius and Eustathius and the confession of Ibas then made which Eunomius called posteriora saying thus The reading of that judgement before Photius and Eustathius doth teach that Ibas in that judgement accursed Nestorius and his impious doctrines and consented to the true faith Wherfore I receive him for a Bishop if he now doe condemne Nestorius The like said Diogenes B. of Cyzicum Thalassius Bishop of Cesarea Iohn Bishop of Sebastia and they all cryed Omnes eadem dicimus wee all say the same So cleare it is that upon this holy Confession of Ibas made first before Photius and Eustathius and after that before all the Councill at Chalcedon and not upon this Epistle nor any part first or last thereof Ibas was acknowledged and embraced for a Catholike both by Eunomius Eusebius Diogenes and all the whole Councill of Chalcedon 13. By this now appeareth not onely the error but the extreme fraud of Baronius who in excuse of Vigilius not onely affirmeth an hereticall untruth that the latter part of the Epistle is orthodoxall but labours to uphold and boulster out that untruth with a malitious perverting and falsifying both of the words and meaning of Eunomius And thus far proceeded the holy Councill against Vigilius in their sixt Session being the very next after they had received the Popes mandatorie letters commanding them neither to speake nor write ought concerning the Three Chapters otherwise then he by his Apostolicall constitution had decreed 14. In the seventh Collation besides the publike reading of divers letters and writings for the manifestation of the truth and of the uprightnes of their judgment in this cause of the three Chapters all that was formerly done was now againe repeated and approved by the holy Councill Such diligence and warinesse they used in this matter that nothing might passe without often recitall and serious ponderation by the whole Councill 15. In the eight which is the last Collation the holy Councill proceeded to their Synodall and Definitive sentence touching all those Three Chapters which Vigilius as they knew by his decree and Apostolicall authoritie had defended But the Councill directly contradicting the Pope in them all doth Definitively condemne and accurse them all and all who defend them or any of them which sentence of the Councill as Baronius truly confesseth was pronounced contra decreta ipsius Vigilij in a direct opposition to the Decrees of Vigilius Which that it may fully appeare as you have before seene the words of the Popes Decree so now consider also and compare with them the words and Decree of the Councill 16. First the holy Councill sets downe in generall their sentence concerning all the Three Chapters The defenders of which they had before and here againe doe proclame to be heretikes in this manner We accurse the Three foresaid Chapters to wit Theodorus of Mopsvestia with his impious writings The impious writings of Theodoret against Cyril and the impious Epistle of Ibas et defensores eorum et qui scripserunt vel scribunt ad defensionem eorum also we accurse the Defenders of those Chapters and those who have written or who do at any time write for the defence of them or who presume to say that they are right or who have defended aut defendere conantur or who doe at any time indevour to defend their impietie under the name of the holy Fathers or of the Councill at Chalcedon Thus decreed the whole Synod Now Pope Vigilius as you have seene before defended all these Three Chapters he defended them by writing yea by his
after a second conclusion like to this they adjoyne a third which concernes them both He who pertinaciously gainsayeth these two verities est censendus haereticus is to be accounted an heretike Thus the Councill at Basil cleerly witnessing that till this time of the Councill the defending of the Popes authority to be supreme or his judgement to be infallible was esteemed an Heresie by the Catholike Church and the maintainers of that doctrine to be heretikes which their decrees were not as some falsly pretend rejected by the Popes of those times but ratified and confirmed and that Consistorialiter judicially and cathedrally by the indubitate Popes that then were for so the Councill of Basil witnesseth who hearing that Eugenius would dissolve the Councill say thus It is not likely that Eugenius will any way thinke to dissolve this sacred Council especially seeing that it is against the decrees of the Councill at Constance per praedecessorem suum et seipsum approbata which both his predecessor Pope Martine the fift and himselfe also hath approved Besides this that Eugenius confirmed the Councill at Basil there are other evident proofes His owne Bull or embossed letters wherein he saith of this Councill purè simpliciter ac cum effectu et omni devotione prosequimur we embrace sincerely absolutely and with all affection and devotion the generall Councill at Basil The Councill often mention his adhesion his maximā adhaesionem to the Councill by which Adhesion as they teach Decreta corroborata sunt the Decrees of the Council at Basil made for the superiority of a Council above the Pope were cōfirmed Further yet the Orators which Pope Eug. sent to the council did not only promise but corporally sweare before the whole Councill that they would defend the decrees therof particularly that which was made at Constance was now renewed at Basil. Such an Harmonie there was in beleeving and professing this doctrine that the Popes judgement in causes of faith is neither supreme nor infallible that generall Councils at this time decreed it the indubitate Popes confirmed it the Popes Orators solemnly sware unto it the Vniversall and Catholike Church untill then embraced it and that with such constancy and uniforme consent that as the Council of Basil saith and their saying is worthy to be remembred nunquam aliquis peritorum dubitavit never any learned and skilfull man doubted therof It may be some illiterate Gnatho hath soothed the Pope in his Hildebrandicall pride vaunting Se quasi deus sit errare non posse I sit in the temple of God as God I cannot erre but for any that was truly judicious or learned never any such man in all the ages of the Church untill then as the Councill witnesseth so much as doubted thereof but constantly beleeved the Popes authoritie not to be supreme and his judgement not to be infallible 31. After the Councill of Basil the same truth was still embraced in the Church though with far greater opposition then before it had witnesse hereof Nich. Cusanus a Bishop a Cardinall a man scientijs pene omnibus excultus who lived 20 yeares after the end of the Councill at Basil. He earnestly maintained the decree of that Councill resolving that a generall Councill is omni respectu tam supra Papam quam supra sedem Apostolicam is in every respect superior both to the Pope and to the Apostolike see Which he proveth by the Councils of Nice of Chalcedon of the sixt and 8 generall Councils and he is so confident herein that he saith Quis dubitare potest sanae mentis what man being in his wits can doubt of this superioritie Witnesse Iohn de Turrecremata a Cardinall also who was famous at the same time He thought he was very unequall to the Councill at Basil in fauour belike of Eugenius the 4 who made him Cardinall yet that he thought the Popes judgement in defining causes of faith to be fallible and his authority not supreme but subject to a Councill Andradius will tell you in this manner Let us heare him Turrecremata affirming that the Definitions of a Council concerning doctrines of faith are to be preferred Iudicio Rom. Pontificis to the judgement of the Pope and then he citeth the words of Turrec that in case the Fathers of a generall Councill should make a definition of faith which the Pope should contradict This was the very case of the fift Councill and Pope Vigilius dicerem judicio meo quod Synodo standum esset et non personae Papae I would say according to my judgement that we must stand to the Synods and not to the Popes sentence who yet further touching that the Pope hath no superior Iudge upon earth extracasum haeresis unlesse it be in case of heresie doth plainly acknowledge that in such a case a Councill is superior unto him Superior I say not onely as he minceth the matter by authoritie of discretive judgement or amplitude of learning in which sort many meane Bishops and presbyters are far his superiors but even by power of Iurisdiction seeing in that case as he confesseth the Councill is a superior Iudge unto the Pope and if he be a Iudge of him he must have coactive authoritie and judiciall power over him Witnesse Panormitane an Archbishop and a Cardinall also a man of great note in the Church both at and after the Councill of Basil He professeth that in those things which concerne the Faith or generall state of the Church Concilium est supra Papam the Councill in those things is superior to the Pope He also writ a booke in defence of the Councill at Basill so distastfull to the present Church of Rome that they have forbid it to be read and reckned it in the number of Prohibited bookes in their Romane Index At the same time lived Antonius Rosellus a man noble in birth but more for learning who thus writeth I conclude that the Pope may be accused and deposed for no fault nisi pro haeresi but for heresie strictly taken or for some notorious crime scādalizing the whole Church and againe Though the Pope be not content or willing to be judged by a Councill yet in case of heresie the Councill may condemne and adnull senteniam Papae the Iudgement or sentence of faith pronounced by the Pope and he gives this reason thereof because in this case the Councill is supra Papam above the Pope and the superior Iudge may be sought unto to declare a nullitie in the sentence of the inferiour Iudge Thus he and much more to this purpose Now although by these the first of which was a Belgian the second a Spaniard the third a Sicilian and the last an Italian it may be perceived that the generall judgement of the Church at that time and the best learned therein was almost the same with that
not so much as any sepulcher nothing praeter laceras has vestes I have left nothing to my selfe but onely this ragged attire wherewith I am apparelled For learning and knowledge both in divine and humane matters he was much honoured compared to Nilus as watering the whole countrie where hee abode with the streames of his knowledge he converted eight townes infected with the heresie of the Marcionites to the faith two other of the Arians and Eunomians wherein he tooke such paines and that also with some expence of his blood and hazard of his life that in eight hundreth parishes within the Diocesse of Cyrus Ne unum quidem haereticorum zizanium remansit there remained not so much as one hereticall weed 30. So learned so laborious so worthy a Bishop was Theodoret and so desirous am I not to impaire any part of his honour much lesse to injure disgrace or slander him Whom almost would not the writings of a man so noble for birth and parentage so famous for learning so eminent in vertue move and perswade to assent unto him if they might goe currant without taxing without note or censure of the Church and that much more than the bookes of Origen both because Origen was but a Presbyter but Theodoret a Bishop and specially because Origen himselfe was by the Church condemned and so the author being disgraced the authority of his writings must needs be very small but the person of Theodoret was approved by the whole Councell of Chalcedon they all proclamed him to bee a Catholike and orthodoxall Bishop Here was a farre greater temptation and greater danger when his writings are hereticall whose person so famous and holy a Councell commendeth for Catholike Now or never was the Church to shew that it honoured no mans person writings or name more thā the truth of Christ. And so much the rather was the Church to doe this in Theodoret because about some thirty yeares before this fift Councell in the time of Iustinus the Emperour the Nestorians as if not onely some writings of his but Theodoret himselfe had beene wholly theirs set up his image in a Chariot and with great pompe and singing of hymnes brought it in triumphant manner into the City of Cyrus where Sergius a Nestorian and Bishop of that place mentioned in a Collect Theodorus of Mopsvestia Nestorius and Theodoret as three of their principall Nestorian Saints was it not now high time to wipe away that blemish from the name of Theodoret and to condemne those writings of his which gave occasion to the Nestorians to make such boasts 31. I appeale now unto any man whether their condemning of Theodorets writings did not much more tend to the honour then as Vigilius fancieth to the slander and disgrace of his person As it is a blemish to a man to retaine a filthy spot in his garment but the taking of it away doth grace and make him more comely even so the name of Theodoret was stained by those writings they emboldened the Nestorians to put him in their cursed Calender but by the condemning of those writings was the staine and blemish wiped away from his person his name and honour was vindicated from the Nestorians and brought as it well deserved to the holy Church of GOD nothing of Theodoret left for heretikes to vaunt of but the onely staines of Theodoret nothing but those hereticall writings condemned and accursed both by Theodoret himselfe and by the whole Church of God 32. No no it is Pope Vigilius and such as applaud his decree for infallible that disgraceth and most ignominiously useth the name person and memory of Theodoret By his decree those heretical writings of Theodoret which by the Churches sentence of condemnation are quite dulled receive full strength and vigour for the Nestorians against Catholikes By him the Nestorians have an eternall charter and irrevocable decree that Theodorets writings against Cyrill and with them the heresie of Nestorius ought not to be taxed nor condemned His Apostolicall Constitution is a triumphant chariot for them to set the Image of Theodoret in their Temples and with Anthemes and Collects to canonize yea adore him in their Masses among their hereticall Saints But for the Church of God I constantly affirme they could not possibly have more honoured Theodoret than by burning up the hay and stubble of his writings the condemning of which the Pope decreeth to bee an injury and slander unto him 33. May wee now in the last place consider a little what might be the intendment of Vigilius in pleading and decreeing this for Theodorets writings I doubt not but the love he bare to Nestorianisme might make him zealous for those writings which are the bulwarks of the Nestorians but non sunt in eo omnia Popes are men of profound thoughts and very long reaches they have deepe and mysticall projects in their decrees Vigilius had and it may be principally an eye to this his owne and all their Cathedrall Constitutions like unto it If the hereticall writings of Theodoret may not be condemned because himselfe was a Catholike à fortiori this decree of Vigilius be it never so hereticall may not bee condemned because the Pope is the head of all Catholikes If it bee an injury and a slandering of Theodoret to taxe him or his name by condemning his writings it must much more be an injury and slander nay that is nothing even a blasphemy and sinne irremissible to taxe the Popes Holinesse by condemning his Apostolicall decree If you presume to condemne nay but taxe them or their names though their decrees shall bee as apparently hereticall as are those writings of Theodoret you are condemned for ever as injurious as contumelious as slandering persons And let this suffice for the errours both personall and doctrinall of Vigilius touching this second Chapter CAP. X. That Vigilius and Baronius erre in divers personall points or matters of fact concerning the third Chapter or the Epistle of Ibas 1. THere remaineth now the third last Chapter which concernes the impious Epistle of Ibas In handling whereof being of them all most intricate and obscure as Vigilius first and then long after him his Champion Baronius have here bestowed greatest paines and used all their subtilty judging this to bee as indeed by reason of the manifold obscurities it is the fittest cloake for their heresie so must I on the other side intreate the more serious and attentive consideration at the readers hands while I indeavour not onely to discover the darke and secret corners of this cause but pull both the Pope and his Parasite out of this being their strongest hold and most hidden hereticall den wherein they hoped of all other most safely and securely to have lurked for the more perspicuous proceeding wherein before I come to the doctrinall errours and maine heresie which in this third Chapter they maintaine I will first manifest two or three of their personall untruths
which will both open a passage to the other and will give the reader a taste nay a certaine experiment what truth fidelity and faire-dealing he is to expect at the hands of Vigilius and Baronius in their handling of this Chapter 2. The first and that indeed a capitall untruth is that Vigilius avoucheth the Councell of Chalcedon to have approved this Epistle of Ibas as orthodoxall They approve that impious and blasphemous Epistle they rejected they condemned anathematized and accursed it to the very pit of hell witnesse the fift generall Councell and the whole Catholike Church which hath approved it for thus cryed out and proclaimed all the Bishops Epistolam definitio sancti Chalcedonensis Concilij condemnavit ejecit the definition of faith made by the holy Councell at Chalcedon hath condemned this Epistle it hath cast out this Epistle But because I have formerly intreated hereof I will adde no more of this which is proclaimed by the whole Church to be an untruth 3. The second untruth is like this Vigilius having cited the interloquutions of Pascasinus and Maximus wherein they say that Ibas by his Epistle is declared to bee a Catholike addeth that all the rest in the Councell of Chalcedon did not onely not contradict their interloquutions verumetiam apertissimum eis noscuntur praebuisse consensum but also they are knowne to have assented and that most manifestly unto those interloquutions So Vigilius It had beene enough and too much to have said that the Councell had assented or had but seemed to assent but Vigilius in saying that all the rest did most manifestly assent to those interloquutions uttered a papall and supreme untruth whereof no colourable pretence can be made witnesse the fift general Councell and the whole Catholike Church which hath approved it They expresly testifie that the Councell of Chalcedon did pro nullo habere esteeme as nothing that which was spoken by one or two those were Pascasinus and Maximus for that Epistle but of this also I have spoken before 4. Now both these vntruths whereof Vigilius is so evidently and by so ample witnesses convicted Cardinall Baronius hath againe revived telling with a face more hard than Brasse or Adamant Patres dixerunt eam Epistolam ut Catholicam recipiendam the Fathers of Chalcedon said that this Epistle of Ibas is to be received as orthodoxall and againe ex ipsa Ibam fuisse probatum orthodoxum aequè una fuit sententia omnium Episcoporum that Ibas was by this Epistle approved for a Catholike it was the consent and uniforme judgement of all the Bishops at Chalcedon then which two lowder untruths and well worthy of a golden whetstone could hardly have beene uttered And though he tooke them from Pope Vigilius yet are they farre more inexcusable in the Cardinall than in the Pope his Master Vigilius dyed before he saw the judgement of succeeding Popes and generall Councels which had he knowne wee may charitably thinke that his Holinesse would have casseired and defaced such palpable and condemned untruths But Cardinall Baronius knew all this hee knew that the fift generall Councell had condemned these untruths in Vigilius he knew that Pelagius Gregory and their successors that the sixt seventh and other generall Councels had approved the fift Councell and so in approving it had condemned those same untruths and yet against the knowne consent and judgement of all those Popes and generall Councels that is against the knowne testimonie of the whole Catholike Church for a thousand yeares together he is bold to avouch both those former sayings for truths which all those former witnesses with one voyce proclaime to be condemned untruths Such account doth the Cardinall make of Fathers Popes Generall Councels and of the whole Catholike Church when they come crosse in his way 5. A third personall matter there is concerning this Chapter of which not Vigilius but Cardinall Baronius doth enforce me to intreate and that is whether Ibas was indeed the author of this Epistle or no for although it be not materiall to the intent of the fift Councell which against the decree of Vigilius we now defend whether Ibas writ it or not seeing neither this fift nor the former Councell of Chalcedon condemned the author of this Epistle but onely the Epistle it selfe yet seeing the Cardinall was pleased to undertake the defence of a needlesse untruth that this is not the Epistle of Ibas I am desirous that all should see how wisely and worthily hee hath behaved himselfe in this point 6. Baronius speaking against this Epistle first makes it doubtfull whose it is saying author qui fertur nomine Ibae quisquis ille fuerit the author of this Epistle which passeth under the name of Ibas whatsoever he be and having thus bred a distrust in your mindes then as the serpent dealt with Eve hee positively sets downe his untruth It is not the Epistle of Ibas in this manner Caeterum ut publica acta testantur producta in Concilium Epistola illa non esse Ibae comperta but the publike acts doe testifie that when this Epistle was produced in the Councell at Chalcedon it was found not to be the Epistle of Ibas and so it being condemned Ibas was absolved Thus Baronius who for proofe hereof alleageth the publike acts both of the Councell of Chalcedon and of the 2. Nicene Synod And truly in the second Nicene Synod that which the Cardinall saith is read indeed by Epiphanius a Deacon in that Synod but it is the testimony of the whole Councell Epiphanius onely reading and proposing it in the name and behalfe of the Synod And because it is a testimony very pregnant for the Cardinalls assertion and is cited out of a Councel which he much honoreth affecteth I will do him the favour as at large to expresse that passage the rather because this as the whole answer read by Epiphanius is not onely commended as a matter delivered unto them by the holy Ghost but they further request all who shall happen to light on that commentarie of theirs that they will not read it slightly or perfunctorily but with singular indagation and search of the same And I am loth to deny those Nicene Fathers so very just and reasonable a request 7. In that place there was read on the behalfe of the Iconoclasts a testimonie out of the ancient Father Epiphanius Bishop of Cyprus forbidding to set up Images either in the Churches or in Churchyards or in their common dwelling houses but every where to carie about God in their hearts This saying netled the Nicene Fathers not a little who were very superstitiously devoted to Image-worship and therefore in stead of a better answer they say that the booke whence that is alleaged is falsly ascribed to Epiphanius hee was not the author of it Ephiphanius they honor as an holy Father and Doctor of the Catholike Church but that
I cannot but observe seeing those Nicene Fathers professe that writing against Image-worship going under the name of Epiphanius to be in such sort the book of Epiphanius as this Epistle going under the name of Ibas is the Epistle of Ibas and seeing we have now demonstrated this Epistle to be truly and indeed the Epistle of Ibas it followeth even by their owne reason and comparison that the book also against Image-worship cited by the Councell at Constantinople in the name of Epiphanius is in truth and in very deed the true writing of Bishop Epiphanius And yet further because those Nicene Fathers acknowledge Epiphanius for a Catholike Doctor of the Church one who held the ancient tradition of the Church and consented to the Catholikes in and before his time it hence againe followeth that the doctrine of condemning Image-worship which in that booke of Epiphanius is delivered was by the generall Councell at Constantinople some thirty yeares before this Nicene Assembly decreed that it I say is ancient Catholike consonant to the ancient tradition and the doctrine of the ancient and catholike Fathers of the Church even from the Apostles time And this is all which Baronius hath gained by his alleaging those publike acts of the Nicene Fathers to prove this not to be the Epistle of Ibas And let this suffice to be spoken of the personall untruths of Vigilius and Baronius touching this Epistle of Ibas which are but a praeludium to their doctrinall errors and heresies wherof in the next place we are to entreat CHAP. XI That Vigilius and Baronius in their former reason for defence of the Epistle of Ibas drawne from the union with Cyrill mentioned in the latter part of that Epistle doe defend all the heresies of the Nestorians 1. WEE come now from personall matters to that which is the Capital point and maine heresie contained in the defence of this Chapter wherein Vigilius and Baronius have so behaved themselves that those former errours though they be too shamefull are but a very sport and play to that hereticall frenzie which here they doe expresse For now you shall behold the Pope and his Cardinall in their lively colours fighting under the banner of Nestorius and using the most cunning stratagems that were ever devised to cloake their hereticall doctrine and gaine credit to that condemned heresie Those sleights are principally two The former is gathered out of the latter part of the Epistle of Ibas where mention is made of the union betwixt Cyrill and Iohn which although I touched before yet because it is a matter of greater obscuritie and containeth a most notable fraud of Vigilius and Baronius I purposely reserved the full handling of it unto this place where without interruption of other matters I might have scope enough to explaine the depth of this mysterie 2. In the time of the Ephesine Councell there was as all know an exceeding breach betwixt Cyrill with other Catholike Bishops who condemned Nestorius and Iohn Bishop of Antioch with divers other Eastern Bishops who tooke part with Nestorius against the holy Councell And the division was so great that at the selfe-same time in one the selfe-same citie of Ephesus they held two severall Councels and set up altare contra altare Councell against Councell Patriarcke against Patriarcke Bishops against Bishops and Synodall sentence against Synodall sentence But betwixt those two Councels there was as much difference as is betwixt light and darkenesse betwixt truth and heresie betwixt the Church of God and the Synagogue of Satan The one consisted of holy orthodoxall and Catholike Bishops whose President was Cyrill the other of hereticall factious and divers deposed Bishops whose President was Iohn The former condēned Nestorius his blasphemous doctrine whereby hee denied Christ to be God the latter defended Nestorius and all his impious doctrines The former was held in a Church even in the Church of the Blessed Virgin whose Sonne they professed to bee truly God the latter in an Inne or Taverne a fit place for them who denied Christ to be God The former proceeded in all respects orderly and Synodally as was fit and requisite that they should the latter did all things tumultuously presumptuously and against the Canons of the Church supporting themselves onely by lies calumnies and slanderous reports In a word the former was truly an holy a generall an Oecumenicall Councell wherein was the consent of the whole Catholike Church the latter was nothing else but an hereticall schismaticall and rebellious faction or conspiracie of some thirtie or fortie persons unworthy the name of Bishops insolently opposing themselves to the holy Councel yea to the whole Catholike Church in which number and faction besides others who lesse concerne our purpose were these Iohn Bishop of Antioch the ring-leader of the rest Paulus Bishop of Emisa Theodoret of whom wee before entreated and Ibas not then but some three or foure yeares after Bishop of Edessa whom to have beene present at that time as a Bishop though his name bee not expressed in their subscription both Glicas in his Annales and the Councell at Chalcedon and Ibas his owne words therein doe make manifest 3. Now though there was so great odds betwixt the holy Councell and this factious conventicle yet were they as is the custome of all heretickes and schismatickes most insolent in all their actions As the holy Councell deposed Nestorius for an hereticke so the Conventicle to cry quittance with them deposed Cyrill for an Arch-hereticke also condemning his twelve Chapters as hereticall which the holy Councell had approved as orthodoxall As the holy Councell excommunicated and anathematized Iohn Paulus Theodoret Ibas and all the rest of their factious adherents and defenders of Nestorius and his heresie So did the Conventicle also excommunicate and anathematize Cyrill and all that tooke part with him and defended his twelve Chapters and so among these even Pope Celestine and the whole Catholike Church As the holy Councell truly and justly called themselves the sacred and oecumenicall Councell and tearmed Iohn with his adherents a faction and hereticall Conventicle of Nestorians so did the Conventicle arrogate unto themselves the glorious name of the holy Ephesine Councell and slandered them which held with Cyrill to bee a Conventicle an unlawfull and disorderly assembly tearming them Arians Apollinarians and from Cyrill Cyrillians As the holy Councell constantly refused to communicate with Iohn or any of his faction untill they did cōsent to the deposing of Nestorius and anathematizing his heresie so the conventicle most peevishly and pertinaciously not onely refused the communion with Cyrill and other Catholikes but bound themselves by many solemne oathes and that even in the presence of the Emperor that they would never communicate with the Cyrillians unlesse they would condemne the twelve chapters of Cyrill adding that they
this it owne selfe note this especially and all other Articles of faith doe depend upon this all Articles of faith doe hang hoc unum praesupponunt they all praesuppose this and take it for granted This and much more hath Stapleton 16. But what speake I of Bellarmine or Stapleton though the latter hath most diligently sifted this cause This position that the Church is the last Iudge and so the lowest foundation of their faith is the decreed doctrine of their Trent Councell and therefore the consenting voyce of their whole Church and of every member thereof For in that Councell the Church is defined to bee the Iudge of the sense and interpretation of the Scriptures and by the like reason it is to iudge of traditions and of the sense of them Now because all doubts and controversies of faith depend on the one of these it clearly followeth upon that decree that the very last stay in all doubts of faith is the Churches judgement but that upon no other nor higher stay doth or can relie for whatsoever you take besides this the truth the waight and validity of all must be tried in the Church at her judgement it must stand or fall yea if you make a doubt of the Churches judgement it selfe even that as all other must be ended by the judgement of the Church it is the last Iudge of all This to bee the true meaning of the Trent Councel Bellarmine both saw and professeth when hee saith The Church that is the Pope with a Councell is Iudge of the sense of the Scripture omnium controversiarum and of all controversies of faith and in this all Catholikes do agree and it is expresly set downe in the Trent Councell So Bellarmine testifying this to be both the decreed doctrine of their generall and approved Councell and the consenting judgment of all that are Romane Catholikes 17. Now all this which they have said of the Church if you will have it in plaine termes and without circumloquution belongs onely to the Pope who is vertually both Church and Councell As the Church or Councell is called infallible no otherwise but by a Synechdoche because the Pope who is the head both of Church and Councell is infallible So is the Church or Councell called the foundation of faith or last principle on which their faith must relie by the same figure Synechdoche because the Pope who is the head of them both is the foundation of faith And whosoever is a true Romane Catholike or member of their present Church hee beleeveth all other doctrines because the Church that is the Pope doth teach them and the Pope to teach them infallibly he beleeveth for it selfe because the Pope saith hee is in such teaching infallible This infallibility of the Pope is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the very corner stone the foundation stone the rocke and fundamentall position of their whole faith and religion which was the point that I purposed to declare 18. I have hitherto declared and I feare too abundantly that the assertion of the Popes Cathedrall infallibilitie in causes of faith is not onely a position but the very fundamentall position of all the doctrines of the present Romane Church In the next place we are to prove that this position is hereticall and that for such it was adjudged and condemned by the Catholike Church In the proofe whereof I shall not need to stay long This whole treatise and even that which hath already beene declared touching the Constitution of Pope Vigilius doth evidently confirme the same For seeing the defending of the Three Chapters hath been proved to be hereticall the Constitution of Vigilius made in defence of those Chapters must of necessity be confessed to be hereticall Nay if you well consider you shall see that this very position of the Popes Cathedrall infallibilitie is adjudged to bee hereticall For the fift generall Councell knew this cause of the Three Chapters to bee a cause of faith They knew further that Pope Vigilius by his Apostolicall decree and Cathedrall Constitution had defined that those Three Chapters ought to bee defended Now seeing they knew both these and yet judicially defined the defence of those Three Chapters to be hereticall and for such accursed it even in doing this they define the Cathedrall judgement of Vigilius in this cause of Faith to be hereticall and therefore most certainly and à fortiori define this position That the Popes Cathedrall sentence in a cause of faith is infallible to bee hereticall and for such they anathematize both it and all that defend it And because the judgement and definitive sentence of the fift Councell is consonant to all former and confirmed by all subsequent Councels till the Laterane Synod under Leo the tenth it unavoydably hence ensueth that the same position of the Popes Cathedrall infallibility in causes of faith is by the judgement of all generall Councells untill that time that is by the constant and uniforme consent of the whole Catholike Church adjudged condemned and accursed for hereticall and all who defend it for heretikes And seeing we have cleerly proved the whole present Romane Church and all that are members therof to defend this position yea to defend it as the maine foundation of their whole faith the evidence of that assertion which I proposed doth now manifestly appeare That none can now assent to the Pope or to the doctrines of the present Church of Rome but he is eo nomine even for that very cause adjudged and condemned for hereticall and that even in the very ground and foundation of his faith 19. From the foundation let us proceed to the walls and roofe of their religion Thinke you the foundation thereof is onely hereticall and the doctrines which they build thereon orthodoxall Nothing lesse They are both sutable both hereticall That one fundamentall position is like the Trojan horse in the wombe of it are hid many troopes of heresies If Liberius confirme Arianisme Honorius Monothelitisme Vigilius Nestorianisme these all by vertue of that one assertion must passe currant for Catholike truths Nay who can comprehend I say not in words or writing but in his thought and imagination all the blasphemous and hereticall doctrines which by all their Popes have beene or if as yet they have not which hereafter may be by succeeding Popes defined to bee doctrines of faith Seeing Stapleton assures us That the Church of this or any succeeding age may put into the Canon and number of sacred and undoubtedly Canonicall bookes the booke of Hermas called Pastor and the Constitutions of Clement the former being as their owne notes censure it haeresibus fabulis opplet us full of heresies and fables rejected by Pope Gelasius with his Romane Synod the later being stuffed also with many impious doctrines condemning lawfull mariage as fornication and allowing fornication as lawfull with many the like impieties which in Possevine are to
of Chalcedon and the faith therein explained 10. But neither the old nor later Nestorians are in this kind comparable to the modern Romanists the last and worst sect of heretikes that ever the Church was pestered withall Their profession is not so minute as to boast of this or that one Councell or of some few fathers All Scriptures make for them All the Fathers are theirs All generall Councels confirme what they teach Their bookes doe swell with this ventositie I pray you heare the words but of one of them but such an one as puts downe all Nestorians Eutycheans Monothelites and al heretickes that went before him We saith he have All authorities Times and places for our defence Our enemies have none at all Our doctrine is taught by all godly and famous professors of Divinity All Popes Fathers and Doctors that ever were in the Church All Councells particular and generall All Vniversities Schooles Colledges and places of learning since the time of Christ to Martin Luther It is ratified by all authority all Scriptures Traditions Prophets Apostles Evangelists Sibylls Rabbins All holy and learned Fathers Historians Antiquaries and Monuments All Synods Councells Lawes Parliaments Canons and Decrees of Popes of Emperours of Kings and Rulers All Martyrs Confessors and holy witnesses by all friends and enemies even Mahumetanes Iewes Pagans Infidells All former Heretikes and schismatikes by all testimonies that can bee devised not onely in this world but of God of Angells and glorious soules of Devills and damned spirits in hell The fittest witnesses of all What any more yes the best is yet behind I have saith he read and studied all the Scriptures the old Testament in the Hebrew Text the new in the Greeke I have studied the ancient Glosses and Scholies Latine and Greeke I have perused the most ancient Historians Eusebius Ruffinus Socrates Sozomene Palladius Saint Ierome Saint Bede and others I have often with diligence considered the Decrees of the Popes both of all that were before the Nicene Councell and after then no doubt but he diligently considered of this Apostolicall Constitution of Pope Vigilius I have beene an auditor both of Scholasticall and Controversall questions where all doubts and difficulties that wit or learning can devise and invent are handled and most exquisitely debated I have seene and read all the generall Councells from the first at Nice to the last at Trent then doubt not but hee read this fift Councell as also all approved particular and Provinciall Councells which be extant and ordinarily used I have carefully read over all the workes and writings which be to be had of Dionysius the Areopagite Saint Ignatius Saint Policarp Saint Clement Martialis Saint Iustine Origen Saint Basil Saint Athanasius Saint Gregory Nazianzen Saint Gregory Nissene Saint Gregory the Great Saint Irene Saint Cyprian Fulgentius Pamphilus the Martyr Palladius Theodoret Ruffinus Socrates Sozomene Evagrius Cassianus Lactantius Vincentius Lyrinensis all the workes of all these have I read and examined and conferred them with Saint Augustine Saint Ierome Saint Ambrose Saint Leo Papius Theophilact Tertullian Eusebius Prudentius and others most excellent Divines And I take God and the whole Court of heaven to witnesse before whom I must render an account of this protestation that the same faith and religion which I defend is taught and confirmed by those Hebrew and Greeke Scriptures those Historians Popes Decrees Scholies and Expositions Councells Schooles and Fathers and the profession of Protestants condemned by the same Thus he 11. Did ever mortall man read or heare of such a braggadochio For learning and languages Ierome is but a baby to him more industrious and adamantine then Origen then Adamantius himselfe A shop a storehouse of all knowledge his head a Library of all Fathers Councels Decrees of all writings an Heluo nay a very hell of books he devoures up all Rabsecha Thraso Pyrgopolinices Therapontigonus all ye Magnificoes Glorioâ—oes come sit at his feet and learne of him the exact forme of vaunting and reviling What silly men were Eutiches Nestorius and the old heretikes they boasted but of one or two Councells All Councells all Fathers all Decrees all bookes writings and records are witnesses of his faith They sayd it he swears it before God and the whole Court of Heaven that all Scriptures Councels Fathers all witnesses in heaven earth and hell yea the Devill and all are his and corfirme their Romane faith and condemne the doctrine of Protestants Alas what shall we doe but even hide our selves in caves of the earth and clifts of the rocks from the force and fury of this Goliah who thus braves it out in the open field as who with the onely breath of his mouth can blow away whole legions quasi ventus folia aut pannicula tectoria 12. But let no mans heart faint because of this proud anonymall Philistim Thy servant O Lord though the meanest in the host of Israel will fight with him nor will I desire any other weapons but this one pible stone of the judiciall sentence of the fift generall Councell against Vigilius This being taken out of Davids bagge that is derived from Scriptures consonant to all former and confirmed by all succeeding Catholike Councells and Fathers directly and unavoydably hits him in the forehead it gives a mortall and uncurable wound unto him for it demonstrates not onely the foundation of their faith to be hereticall and for such to bee condemned and accursed by the judgement of the whole Catholike Church but all their doctrines whatsoever they teach because they all relye on this foundation of the Popes infallibility are not onely unsound and in the root hereticall but even Antichristian also such as utterly overthrow the whole Catholike faith This being one part of the Philistimes weapons wherein he trusted and vanted with his owne sword is his head the head and foundation of all their faith cut off so that of him and the whole body of their Church it may be truly said Iacet ingens littore truncus Avulsumque humeris caput sine nomine corpus 13. You see now how both ancient and moderne heretikes boast of Councells and therefore that the reason of Baronius is most inconsequent that Vigilius was no heretike because hee professeth to hold the Councell of Chalcedon Nay I say more though one professe to hold the whole Scripture yet if with pertinacy hee hold any one doctrine repugnant thereunto the profession of the Scriptures themselves cannot excuse such a man from being an heretike If it could then not any of the old heretikes would want this pretence or to omit them seeing both Protestants and Papists make profession to beleeve the Scriptures and whatsoever is taught therein would this profession exempt one from heresie neither they nor wee should be or be called heretikes But seeing in truth they are and wee in their Antichristian language are called heretikes as Cyrill and the orthodoxall beleevers in his time
proceedings the Emperours letters were their direction and as themselves professe the very Torch to guide all their actions In the manifold injuries and contumelies which they endured at the hands of Iohn with his Conventicle they fled to the Emperour beseeching him to be Iudge of their equall proceedings and take an equal exact view and examination of their doings which upon their request the Emperour did and called five Bishops of either part to Constantinople to declare the whole cause unto him after which being performed he gave judgement for the holy Councell and adnulled all the acts of the Conventicle as the holy Synod had earnestly and humbly entreated him So fully and cleerly doth that sacred and Oecumenicall Councell wherein was the judgement and consent of the whole Catholike Church both acknowledge this Imperiall right of Presidency in the Emperours and submit themselves unto it 14. For the Councell of Chalcedon the matter is so evident that Bellarmine though strugling against the truth could not deny it There were present saith he in this Councell secular Iudges deputed by the Emperour who were not Iudges of controversies of faith to give a decisive suffrage therein for that belongs to no secular man whatsoever sed tantum an omnia fierent legitime sive vi fraude tumultibus but they were Iudges onely of Synodall order whether all things were done lawfully without force fraud and tumult And in this doth the very Imperiall Presidency consist And truly how religiously and worthily those glorious Iudges performed that honourable office in the synod all the actions thereof doe make manifest for scarce any matter was done in the synod but the same was ordered moderated and guided by their prudence and authority The Popes Legats very insolently took upon them at the beginning willing that Dioscorus might bee put out of the synod and sayd Either let Dioscorus goe out or we will depart The Iudges gravely reproved this stomacke in the Legates telling them If you will be Iudges you must not prosequute as accusers nor did they suffer Dioscorus to goe away but commanded him as was fit to sit in the place of the Ret. The cause of Iuvenalis and Thalassius was proposed to the synod It could not be examined by them till they had leave from the Emperour We said the Iudges have acquainted the Emperour therewith and we expect his Mandate herein and after they had received the Emperours minde they then told the synod Imperator sententiae vestrae permisit de Iuvenale deliberare the Emperour hath upon your intreaty permitted you to discusse and judge the cause of Iuvenalis Thalassius and the rest In the cause of the ten Aegyptian Bish. the Synod had almost pronounced a temerarious sentence against them as hereticall when indeed they were orthodoxall the Bishops cryed out Isti haeretici sunt these ten are heretikes The glorious Iudges knowing which was manifest that they forbore to subscribe by reason of a custome which they had that they might doe nothing without their Patriarke who was not then chosen and not as thinking heretically in the faith moderated the Synod in that matter saying Rationabile nobis clemens videtur it seemes to us to be reason and an act of clemencie not to have condemned them but staid till their Patriarch bee chosen the whole Synod consented to this grave sentence of Iudges and made a Canon for that purpose In making the very definition of faith there grew a great dissention in the Synod some would have it one some another way set downe in so much that the Popes Legates were ready to make a schisme and depart from the Councel and hold another Councell by themselves The glorious Iudges proposed a most equall and fitting meanes to have the matter peaceably debated and the whole Synod brought to unity But when out-cryes and tumult prevailed above reason the Iudges complained of those discords to the Emperour and Imperator praecepit the Emperour commanded them to follow the direction of the Iudges which they did and so with one accord consented on the Definition of faith The Emperour at the earnest entreaty of Bassianus commanded the Synod to examine the whole cause betwixt him and Stephanus to which of them in right the the See of Ephesus belonged The Synod would have given sentence for Bassianus Iustitia Bassianum vocat Equity and right doth call for Bassianus to bee the Bishop of that place The glorious Iudges weighing the cause more circumspectly thought that neither of them both could in right be Bishop The whole Synod being directed by them altered their opinion and said This is a just sentence this is the very jugement of God When there was a difference in the Synod about the dignity of Constantinople the greater part holding one way and the Popes Legates the contrary the glorious Iudges judicially sentenced which was to stand for the Iudgement of the Synod and the whole Councell in their synodall letter consented therunto So many so manifest evidences there are of the Imperiall Presidency in that holy Councell not any of all those Catholikes once repining at or contradicting the same 15. For the fift that it was ordered by the Imperiall authoritie may appeare in that both the Emperor was sometimes by himselfe sometimes by his glorious Iudges present in the Synod and specially in that hee tooke order that liberty and synodall freedome should be observed therein yea as the whole Synod testifieth hee did omnia all things which preserve the peace of the Church and unity in the Catholike faith The sixt Councell is abundant with proofes of this presidency Macarius said O our most holy Lord iubeto libros proferri command that the bookes bee produced and the Emperour answered Iubemus we command them to be brought wee command them to be read and it was done The Popes Legates say Petimus serenitatem vestram we entreate your highnesse that this booke may be examined the Emperour answered Quod postulatum est proveniat let that be done which you request Againe O most holy Lord we intreat that the letters of Pope Agatho may be read the Emperours answer was what you have desired let it be done and they were read Macarius having collected certaine testimonies out of the Fathers for his opinion intreated the Emperour Iubeto relegi that he would command them to be read his answere was let them bee read in order and so they were The Popes Legates said petimus wee intreate your highnesse that the authentike Copies may bee produced out of the Registrie his answer was fiat let it de done The whole Synod intreated If it please your piety let Theodorus and the rest stand in the midst and there make answer for themselves his answer was What the Synod hath moved fiat let it be done George
is no new faith no Edict for any new doctrine but for maintaining that onely faith which the holy Catholike Church taught and the Councell of Chalcedon had decreed wherein that Iustinian did nothing but worthy of eternal praise the whole fift Councell and the whole Catholike Church approving it is a witnesse aboue exception which entreating of that which Iustinian had done in this cause of the Three Chapters the chiefe of all which was the publishing of his most religious Edict to cōdemne the same saith Omnia semper fecit facit quae sanctam Ecclesiam recta dogmata conservant Iustinian hath ever done and as yet doth all things which preserve the holy Church and the true faith So the Councell Is not Baronius minde composed of venome and malice who condemnes and reviles the Emperour as bringing hellish confusion into the Church by publishing that law which to have beene an especiall meanes to preserve the Church and Catholike faith the holy generall Councell and all the whole Catholike Church with it proclameth 6. See here againe the love and respect which Baronius beares to the Imperiall lawes and to those holy and religious Emperors which were the nursing fathers of Gods Church and pillers to uphold the faith in their dayes There are extant in the Theodosian Code many laws cōcerning the Catholike faith concerning Bish. Churches and the Clergy concerning Heretikes Apostates Monkes Iewes and Samaritanes concerning Pagan sacrifices and Temples concerning Religion Episcopall judgement those who flee unto Churches and many other of the same kinde lawes wholesome and necessary for those times The like titles are extant also in the Code of Iustinian In the Authenticks there are I know not how many lawes in the like causes Of the foure Councels of the Order of Patriarchs of the building of Churches of goods belonging to sacred places Of the holy Communion of Litanies of the memorials for the dead of the Priviledges of Churches of Patriarchs of the Pope of old Rome of Archbishops of Abbots of Presbyters of Deacons of Subdeacons of Monkes of Anchorites of Synods of deposing Bishops who fall into heresie that Patrons who builded Churches and their heyers shall nominate the Clerks for the same and in case they name such as are unmeet then the Bishop to appoint who he thinks fit that Heretikes shall be uncapable of any legacies and exceeding many the like Now such a spite hath the Cardinall to the Emperours and these their Imperiall lawes made concerning the affaires of the Church that like some new Aristarchus with one dash of his pen hee takes upon him to casheire and utterly abolish those lawes five or sixe hundreth at the least with such care piety and prudēce set forth by Constantine Theodosius Valentinian Gratian Martian Iustinian and other holy and religious Emperours And when these are gone whether the Cardinall meant not after them to wipe away which with as good reason and authority he may all the other lawes which are in the Digest Code and Authenticks that so his master the Pope may play even another Iack Cade that all law might proceed out of his mouth let the judicious consider This is cleare that the Cardinals malice is not satisfied with reproofe of the lawes themselves even these holy Emperors Constantine Theodosius and the rest are together with Iustinian for the making of those lawes touching Ecclesiasticall affaires and persons reproved nay reviled by Baronius as having beene presumptuous persons authors of an hellish confusion in the Church and for turning heaven into hell They and such as they make lawes of faith lawes for Bishops lawes for the Church let them heare as they well deserve and as the Cardinall shameth not to upbraid to Iustinian Ne ultra crepidam Sir Cobler goe not beyond you Last and Latchet So indignly doth the Cardinall use those holy and religious Princes and that even for their zeale to Gods truth and love to his Church for that which with exceeding piety and prudence they performed to their owne immortall honor and to the peace and tranquillity of the whole Church of God 7. His third calumnie is that hee revileth Iustinian for his sacrilegious fury and persecution which hee used against Pope Vigilius partly when Vigilius was buffeted and beaten at Constantinople before the time of the Councell and forced to flee to Chalcedon partly when he was banished after the end of the Councell for not consenting with the Synod in condemning the Three Chapters Alas how hath heresie and malice quite blinded the Cardinall and bereft him of his understanding Iustinian neither before the Councell nor after it persecuted Vigilius Vigilius was neither beaten nor buffeted nor fled hee either to Saint Peter or to Saint Euphemia nor was he banished at all these all are nothing but the Poeticall and Chimericall fictions of the Cardinall no truth no realty at all in them as we have before fully demonstrated Iudge now I pray you whether any but some Ajax furiosus or who were deprived of his wits would call the Emperour madde franticke sacrilegious possessed and guided by the Devill for persecuting and banishing him who neither was persecuted nor banished but enjoyed the latitude of liberty and all the benefits thereof even the Emperours favour and the comforts accompanying it But admit Vigilius had been banished as indeed many other Bishops were for defending the Three Chapters against the Decree of the holy generall Councell was Iustinian a persecutor a monstrous sacrilegious persecutor for banishing or punishing condemned heretikes and Nestorians such as all the defenders of the Three Chapters to have beene wee have before declared what a monstrous persecutor then was holy Constantine for banishing Theognis Bishop of Nice and Eusebius Bishop of Nicomedia for refusing to consent to the Nicene Synod What a persecutor was Theodosius the the elder who commanded all that held the Macedonian heresie to bee banished and shut out of their Churches without any hope to recover the same againe What a persecutor was Theodosius the younger who forbad all men to have or reade the bookes of Nestorius or to admit the Nestorians into any City Towne Village or house What an horrible and monstrous persecutor was Martian who made a law that if any should teach the Eutichean heresie ultimo supplicio coercebitur he shall bee put to death If Constantine Theodosius the elder and younger and Martian bee no persecutors notwithstanding this severity in exiling punishing and putting to death heretikes what a malicious slanderer is Baronius for cōdemning Iustinian as a persecutor for banishing imprisoning or punishing with like severity the defēders of the three Chapters who were every way as detestable as damnable as truly convicted condēned heretikes by the judgment of an holy general Councel as either the Arians Macedonians Eutycheans or old Nestorians Thus to persecute that is justly punish heretikes is laudable thus to be persecuted is
and Proclus placed in his See long before the banishment of Nestorius to Oasis much more before his death for Maximianus was Bishop but two yeares and five months and hee dyed before the Ides of Aprill when Ariobindus and Asper were Consuls and before he was buried was Proclus placed in the See the same yeare as Socrates witnesseth Now Nestorius lived foure yeares at Ephesus and about Antioch after his deposition and some while also in banishment at Oasis as Evagrius himselfe affirmeth So that by Evagrius Narration Maximianus was made Bishop of Constantinople two yeares after his death and both Proclus and Maximianus were Bishops at once of that See So well doth Evagrius relate matters of fact and such credit is to be given unto him 32. The other concernes the fable touching the Epistle and Image of Christ sent to Abgarus which Evagrius paints out at large and in most lively colours He commends the Epistle as a true writing of Christ and celebrated by the Ancients Hee cals the Image sent to Abgarus a most holy Image He tels you it was not made by the hand of man but framed immediately by God that Christ himselfe sent it to Abgarus when he was desirous to see him that by reason of this Image and writing kept at Edessa it was famously reported and beleeved by all the faithfull that the City of Edessa should never be conquered that Image made it unconquerable Hee addes the event did confirme that praediction to bee true Hee saith that when Cosroes besieged the City and had almost taken it then the Edessanes brought forth that divine Image and laid it in a ditch to keepe away the Engines wherewith Cosroes intended to destroy the City and that by this meanes Cosroes was faine to returne home not onely without the victory but with great ignominie and for confirmation of this hee saith Procopius hath related this concerning Edessa and the Epistle of Christ This is the Narration of Evagrius which for the worthinesse thereof is approved and applauded by their second Nicene Synod to which Synod you need not doubt but Baronius subscribeth 33. By this now judge of the fidelity truth not only of Evagrius but of their Nicene Councell and Baronius for in this whole narration there is not a sillable of truth it is nothing but a fardle or dunghill of lyes First whereas Evagrius fathereth this on Procopius that is utterly untrue In Procopius there is not any mention either of Abgarus or of Christs Epistle or of that Image made without hands or of any praediction touching the unconquerable City of Edessa or that the Edessanes brought forth any such Image in the time of the Siege or that they laid it in the ditch or that by the meanes of it Cosroes was vanquished all these are the fictions of Evagrius and those also quite contrary to the true relation of Procopius for hee ascribes the repulsing of Cosroes from the City to the noble military skill and stratagem of the Romane Captaines by reason whereof when Cosroes perceived his attempt to bee in vaine hee made peace with the Romanes but yet so that the Romanes yeelded to pay unto him quinquaginta millia aureorum those fifty thousand pieces of Gold which hee at the beginning of the siege demanded and for which he offered to desist from warre 34. Againe whereas Evagrius to justifie that lying prediction as divine and propheticall such as the faithfull then beleeved as a prophesie of God saith that the Event did prove it to bee true in that Evagrius proves himselfe to bee so extremely false that almost nothing in him may be credited but certainly not for his authority for in the first yeare of Heraclius at which time it is not unlike but Evagrius lived for he writ his history but some sixteene yeares before the event plainely demonstrated the contrary and this to bee no divine prophesie but a lying fiction Then the Persians came against Syria saith the Author of the miscella historia ceperunt Edessam and they won and took Capessa and Edessa and proceeded as farre as Antioch yea Cosroes then so prevailed against Christians that Heraclius was faine to send many Legacies to intreate peace offering to pay what tribute hee would impose but the Persian disdainefully answered Non parcam vobis donec Crucifixum abnegetis adoretis Solem I will not spare you till you renounce the profession of Christ and with us adore the Sunne How did their Palladium that divine Image now defend them or how could that bee a divine praediction which for such Evagrius commends and saith the event proved it to bee true when the event within lesse than twenty yeares after demonstrated it to bee a lye 35. But that which is the principall fault in this narration is that Evagrius approves as true and certain that Epist. of Christ sent to Abgarus which is indeed the ground of the whole fable Now that Epistle to be a reprobated and rejected writing condemned by the Church is so cleare that their owne Writers proclame the same Bishop Canus among other bookes which the Church as hee saith rejecteth recites Epistolam Iesu ad Abgarum and Historiam Eusebij these two by name the Church saith he rejecteth because some ignorāt persons thought that touching Eusebius History not to be the words of Gelasius and the Councell Canus refuting those gives this as the reason why Eusebius is rejected because in it is set downe the Epistle of Iesus to Abgarus quam Gelasius explodit which Epistle Gelasius doth hisse out of the Church This Epistle of Iesus to Abgarus saith Sixtus Senensis Pope Gelasius inter scripturas Apochryphas rejicit doth reject among other Apocryphall writings Coster their Iesuit saith Eusebius relates how Christ sent a letter to Abgarus but that letter was never pro ejusmodi accepta ab Ecclesia esteemed for such that is not for Christs by the Church But the words of Gelasius the whole Roman Councel with him are of all most remarkeable They having expressed and named a long Catalogue of such fabulous writings and particularly this Epistle of Christ to Abgarus which Evagrius approveth set downe this censure of them all These and all like unto these wee confesse to bee not onely refused but also eliminata cast out of the Church by the whole Romane Catholike and Apostolike Church atque cum suis authoribus authorumque sequacibus sub anathematis indissolubili vinculo in aeternum confitemur esse damnata and wee confesse as well these writings as the Authors and the followers also of them to bee eternally condemned under the indissoluble bond of an Anathema So Gelasius and the whole Romane Councell whereby it is evident that not onely this Epistle and the Author of it but that the followers of the Author the approvers of that Epistle that is Evagrius and the whole second Nicene Synod and Baronius
his Epistle to Anastasius Alexander and the rest which also hath equall authoritie by the Councell of Chalcedon Sancta Synodus Ephesi saith Cyrill The holy Ephesine Synod having pronounced a just sentence of condemnation against Nestorius hath by the like sentence condemned the impiety of others qui vel postea futuri sunt vel jam fuerunt eadem illi sapientes who either shall hereafter or heretofore have thought the same aequalem condemnationem eis imponens imposing the same condemnation upon them also for it is fit that when one is condemned for such vaine speeches non contra unum tantum venire that the sentence should not come against him alone but against the whole heresie and sect Thus S. Cyrill setting this downe for a golden rule to be observed in all Synodall sentences and judgements of faith and being so usefull the fift Synod doth often insist upon it 5. Seeing then Theodorus did not onely teach write and speake the same with Nestorius but was indeed the Arch-heretike and author of this heresie Nestorius being but his disciple or the trunke to sound out or blaze abroad that hereticall doctrine which Theodorus had breathed into him it is evident by this golden rule of Cyrill that though Theodorus was dead before the Synod at Ephesus yet the anathema and condemnation denounced by the Synod no lesse pertaineth to him than to Nestorius though the one was named and not the other And this the fift Councell out of those very words of Cyrill doth collect and warrant others to collect the same The writings say they of Theodorus being in all things consonant to the vaniloquie of Nestorius are together with his deservedly rejected by the Councell of Ephesus utpote anathemate quod adversus Nestorium factum est procedente etiam adversus eos qui ante illum similia illi sapucrunt the Anathema which was pronounced against Nestorius proceeding also against those who before Nestorius thought the same which he did 6. This same judgement of the Ephesine Councell in condemning Theodorus is yet another way declared and testified expresly by Pope Pelagius Theodorum mortuum sancta Synodus Ephesina damnavit the holy Ephesine Councell condemned Theodorus being dead which so cleare a testimony though alone were enough to manifest the foule errour of Vigilius in this point But Pelagius sets downe a proofe also therof which openeth another errour of Vigilius He to excuse Theodorus would perswade that Theodorus was not the composer of that impious and diabolicall creed before mentioned Heare now the words and and proofe of Pelagius taken from that creed The Ephesine Synod saith he condemned Theodorus nam cum ab ejus discipulis dictatum ab eo Symbolum for when that creed dictated and composed by Theodorus was brought forth before the Ephesine Synod cum authore damnatum est both it and the author of it was condemned presently by the same holy Fathers So Pelagius testifying against Vigilius both Theodorus to bee the author of that creed and both him and it to have beene condemned by the Ephesine Councell 7. What Pelagius saith was formerly delivered by the whole fift Councell who thus say Theodorus besides other innumerable blasphemies ausus est impium exponere symbolum was so audacious as to set out that impious creed again hoc impium Theodori Symbolum this impious creed of Theodorus was anathematized tother with the writer of it in the first Ephesine Councell and againe when this creed was repeated which is by them called Impium Theodori Symbolum the impious creed of Theodorus the holy Synod cryed out anathema to him that composed it and that was Theodorus as themselves witnesse the holy Ephesine Councell accursed this creed una cum authore ejus together with the author of it Thus testified the whole Councell Before this fift Councell Iustinian in his most religious Edict witnesseth the same Theodorus saith hee who exceeds in impiety Pagans Iewes and all heretikes did not onely contemne the Nicene Creed sed aliud symbolum exposuit but he hath expounded another creed full of all impiety and this impious creed of Theodorus being produced in the first Ephesine Synod cum ejus expositore condemnatum est was condemned together with the author or composer of it by that holy Councell So the Emperour 8. Before all these this is testified and fully explaned by S. Cyrill who was the chiefe Bishop in the Ephesine Synod This creed saith he composed by Theodorus as they who brought it said or witnessed was rejected by the holy Councell and those who thought as that creed taught being condemned in which generall sentence Theodorus himselfe was especially included nullam viri mentionem fecit dispensatione nec ipsum nominatim anathemati subjecit propter dispensationem the Councell by a dispensation made no particular mention of Theodorus but forbare by name to denounce an anathema against him by a kinde of connivence or indulgence lest some who held him in great account should separate themselves from the Church So Cyrill Whence two things are evident the one that Theodorus though dead before was condemned in generall termes by the Ephesine Councell The other that they might in particular also have condemned him as they did Nestorius but they forbare that particular naming of him onely by a dispensation toleration or connivence at his name because Theodorus was then held by many in great account his impieties and blasphemies being not as yet so fully discovered to the world Wherein the Ephesine Councell imitated the wisedome and lenitie of the Apostles who for a time by a dispensation and connivence permitted the use of the Ceremoniall Law that so by insensible degrees the Iewes might be weaned from that unto which they had beene so long accustomed which examples of the Apostles the fift Councell even in their Synodall sentence apply to this very cause of Theodorus the Church and Ephesine Councell for a time spared by name to condemne him even then when by their generall sentence hee was as truly condemned as the Mosaicall ceremonies were dead though then not deadly to the end that the estimation which some but very unjustly had of him might rather dissui than dissecari rather by little and little be untwined and worne out than by a peremptory anathema be at once and as it were with one violent blow obliterated out of the hearts of such as admired him which they saw could hardly be effected 9. But as the Apostles when afterwards the Gospell had been long published and sufficient time allowed to forget and bury the ceremonies then did utterly condemne all that used the same saying If ye be circumcised Christ shall profit you nothing Even so did the Church in this cause of Theodorus She expected that her generall sentence should have deterred all from that heresie specially seeing the Emperours Theodosius and Valentinian had strengthened that Synodall judgement
by a severe Imperiall Edict set forth some foure yeares after the Ephesine Synod forbidding the bookes of Nestorius either to bee read or retained But it fell out farre otherwise for when the Nestorians could no longer shrowd themselves under the name nor countenance their heresie by the bookes and writings of Nestorius they found this new device to commend their doctrine under the name dignity and authority of Theodorus of Mopsvestia whose doctrine was the very same with that of Nestorius he having suckt all his hereticall poyson from Theodorus and this they thought they might safely doe Theodorus being not by name condemned either in the Synodall judgement or by the Imperiall Edict To which purpose they and particularly Ibas spred abroad the bookes of Theodorus in every countrey and corner translating them as Liberatus sheweth into the Syrian Armenian and Persian languages by which meanes they deceived and seduced many pretending Theodorus writings to bee consonant to the ancient fathers The Catholikes seeing how little effect their connivence at Theodorus name had taken and that the heretikes abused their lenitie in forbearing him to strengthen their heresie saw that now it was time no longer to dispense or winke at Theodorus and therefore the time of that dispensation being expired they began now in plaine termes and by name to condemne both his person and his writings as before they had in a generalitie performed them both in the Councell of Ephesus and this was done by severall Bishops in severall Countries and by many severall wayes 10. The first sentence wherein Theodorus was particularly and by name condemned was in a Councell at Armenia where the credit of Theodorus had done most hurt The chiefe Bishops in that Synod were Acatius Bishop of Melitiū in Armenia a very learned holy mā who had bin one of the chiefe also in the holy Ephesine Councel and Rambulas or Rabulas Bishop of Edessa whose name it seemes the Nestorians for very spite against him turned into Rabula that so they might with more facility revile his person a man of such piety and high esteeme in the Church that Cyrill cals him columnam fundamentum veritatis the very piller and foundation of the truth and Benignus testifieth that he was a faire and resplendent lampe in the Church These two stirred up the Bishops of Armenia to reject the writings of Theodorus tanquam haeretici as one who was an heretike yea the author of the Nestorian heresie and themselves were present in that noble Councell of Armenia wherein they not onely condemned Theodorus as an impious person an oppugner of Christ and the childe of the Devill as by the contents of the acts of that Synod doth appeare but further also they writ their Synodal letters both to Proclus Bishop of Constantinople to Cyrill Bishop of Alexandria quatenus fiat unit as vestra contra Theodorum sacrilega dogmata ejus that they also would joyne with them and their Synod in cōdemning by name both the person and sacrilegious writings of Theodorus giving this as a reason thereof because they exhort them but to doe in plaine and expresse manner the same thing which was done by them before but in a generality We write unto you per vos etiam antea condemnatum sine nomine Theodorum nominatim condemnari that Theodorus may now by name bee condemned by you who hath already though without expressing his name beene condemned by you And what they exhorted Proclus and Cyrill to doe that Rambulas performed not onely in the Armenian Councell but in his owne Church at Edessa for as Ibas in his impious Epistle saith Ausus est Theodorum clarè anathematizare hee was bold by name and expresly to anathematize Theodorus in his owne Church and both Benignus and Liberatus witnesse the same 11. What Proclus did upon receipt of those letters sent from the Armenian Councell unto him is not to be learned out of Liberatus report of this matter for he in the narration of this passage is not onely untrue and partiall but very hereticall also justly herein taxed by Baronius and Binius as borrowing his narration from some Nestorians which the Reader will easily observe but the truth herein must be taken out of Cyrill and the fift Councell Proclus saith Cyrill sent a tome or writing to them of Armenia full of sound doctrine and hee adjoyned thereunto certaine chapters collecta è Theodori codicibus gathered out of the bookes of Theodorus consonant to the doctrine of Nestorius exhorting them etiam illa anathematizare to accurse even those doctrines of Theodorus also The fift Councel explaines this more fully Proclus say they writeth thus against Theodorus and his impious doctrine And then they cite first those words of Proclus before mentioned wherein he sets Theodorus in the same ranke with Arius Eunomius Macedonius and other like heretikes calling them all puddles of errours and deceit And after this those other words of Proclus written to Iohn Bishop of Antioch wherein he calleth the doctrines of Theodorus or those chapters which were collected out of his bookes vaniloquie monstriloquie Iudaicall impietie ad destructionem legentium evomita doctrines vomited out by him to the destruction of the readers and hearers exhorting others to reject to abhorre to tread under foot and to accurse all those chapters of Theodorus utpote diabolicae insaniae constituta inventiones as being the positions and inventions of devillish madnesse From which words of Proclus uttered both against the person and doctrine of Theodorus the Councell concludeth very justly that Proclus not onely in particular condemned Theodorus as the Armenian Councell exhorted him but condemned him as a Iew Pagan and Heretike And this was done by Proclus in the yeare when Valentinian was the 4 and Theodosius the 15. time Consull as the date of his letter or Tome to the Armenians doth declare which declares also that the Armenian Councell was held the same yeare for it followed the spreading abroad of the bookes of Theodorus and that was not done till the Nestorians were by the Imperiall Edict forbidden to reade the bookes of Nestorius Now the Imperiall Edict beares date in the same consulship which shewes evidently that as soone as ever the Nestorians began to revive the honour and name of Theodorus being onely in a generality before condemned the catholikes forthwith opposed themselves and by name condemned him And which is specially to be observed Proclus did this against Theodorus although the Easterne Bishops intreated him plurimis deprecationibus ut ne anathematizaretur Theodorus nec impia ejus conscripta did with most earnest prayers sollicite him not to condemne the person or doctrine of Theodorus but the truth of God which was oppugned by Theodorus and the sentence of the Councell which had condemned Theodorus did more prevaile then all
booke going under his name they reject which fact of theirs they illustrate and labour to warrant by the example of the Councell at Chalcedon who received Ibas himselfe but accursed the Epistle going under the name of Ibas non enim demonstrari poterat quod esset Ibae for it could not be proved to be the Epistle of Ibas wherefore they anathematized not Ibas but it Dicebatur enim Ibae cum tamen illius haudquaquam esset for it was said to be the Epistle of Ibas whereas indeed it was none of his Even so those false writings against venerable Images are said to bee the writings of Bishop Epiphanius but they are not his So those publike acts and second Nicene Fathers whose testimony concurreth and jumpeth with the Cardinall this is not the Epistle of Ibas 8. Before I come to examine those publike acts I must observe one thing touching Baronius which he will occasion and inforce me often to repeat and this it is that Baronius was meerly infatuated in his handling of this whole cause touching the three Chapters and this one might almost even sweare but any may see it as cleare as the light besides many other even by this one point whereof we now intreat If a man should study and devise ten dayes together how to confute and utterly overthrow all that Pope Vigilius hath decreed touching this third Chapter and all which Baronius himselfe hath either taught or said in defence of Vigilius in that point he cannot possibly doe it more clearly more certainly more effectually then by denying as the Cardinall and his Nicene Fathers doe that this is the Epistle of Ibas for how could either the Councell of Chalcedon or the Popes Legates therein by this Epistle and by the dictation and contents thereof judge Ibas to be a Catholike which Vigilius decreeth and Baronius more then twenty times I thinke repeateth unlesse it were indeed the Epistle of Ibas for of Ibas no otherwise then in the first person or as the author and writer of it there is no mention at all to be found or collected out of that Epistle 9. Now if you require testimonies or authorities in this case I oppose to Baronius the Popes Legates at Chalcedon of which Baronius himselfe saith This to be the Epistle of Ibas the Popes Legates and after them the rest of the Bishops by their subscription confirmed and againe the Acts of Chalcedon doe teach that this we acknowledged to be the Epistle of Ibas I oppose Pope Vigilius who in his Constitution assenteth to that judgement of the Popes Legates and those words relecta ejus Epistola the Epistle of Ibas being read we acknowledge him to be a Catholike I oppose the confession of Ibas himselfe of which Baronius saith the Acts at Chalcedon declare Ibam confessum esse eam esse suam that Ibas confessed this Epistle to be his owne and againe we have before declared Ibam eandem Epistolam suam esse professum that Ibas professed this same Epistle to be his owne and Ibas of all men in the world knew best whether it was his or no. I oppose lastly Baronius to Baronius for he saith of this Epistle verè esse Ibae fuisse cognitam that it was knowne truly and indeed to be the Epistle of Ibas Say now in sadnesse what you thinke of Baronius and where you thinke his five wits were when hee denyed and that upon proofe by publike records this to be the Epistle of Ibas which the Popes Legates with the whole Councell of Chalcedon which Pope Vigilius whom hee defendeth which Ibas his owne selfe yea which Baronius also acknowledgeth confesseth and professeth to be truly and in very deed the Epistle of Ibas 10. But what shall we then say to those publike acts which as the Cardinall tells us doe testifie that this is not the Epistle of Ibas What first to the acts of the Councell at Chalcedon which he first alleageth and the tenth Action thereof I say and say it upon certaine grounds that the Cardinall therein saith an untruth for proofe whereof I appeale to that same tenth Action of the Councell in no part whereof it is said nor can thence be collected that this was not the Epistle of Ibas Or if you will not beleeve my saying yet beleeve the Cardinall himselfe more then once testifying that which he saith to be untrue These are his words The Acts of the tenth Action of the Councell at Chalcedon Eandem epistolam ut Ibae cognitam esse à patribus docent doe teach that this Epistle was knowne to be the Epistle of Ibas And againe Vere esse Ibae fuisse cognitam eandem actio decima docet that this was knowne to have beene truly the Epistle of Ibas the tenth action of the Councell at Chalcedon doth teach Thinke you not that Baronius is more like the Esopicall Satyr then a grave Cardinall of the Romane Church At his first blast he makes the tenth action of the Councell at Chalcedon to testifie that this is not the Epistle of Ibas and then hee blowes a quite contrary blast professing the tenth action of the Councell at Chalcedon to testifie that this is truly and certainly the Epistle of Ibas 11. O but the second Nicene Councell and the publike acts thereof they witnesse the same which the Cardinall affirmeth that this is not the Epistle of Ibas They doe so indeed But as it is an untruth in the Cardinalls mouth so it is also in those his Nicene Fathers from whom hee tooke it unlesse perhaps those men of Nice knew better whose Epistle it was then did the 600 holy Bishops of the Councell at Chalcedon before whom Ibas stood or better then Ibas himselfe who confessed it to bee his owne Epistle The Cardinall may not be offended that we dissent from his Nicene Councell which dissenteth from the holy Councell at Chalcedon from Ibas his owne confession yea from whom the Cardinall dissenteth as much as we in this point And I cannot see what depth of wisedome it was in his Cardinalship to alleage them for witnesses whose testimony himselfe in this very point for which he produceth them doth avouch to bee untrue But let him please himselfe in those Nice Fathers we envie not such a Councell nor such Fathers nor such publike records unto them That Nicene assembly was but a conspiracie against the truth it was fit they should uphold untruth by untruth And whosoever shal be pleased to examine and rip up the Acts of that Councell I will give him this one assured comfort that besides their superstitious heretical doctrins therin maintained he shall finde them full stuft with many grosse and palpable untruths of matters de facto on which they build their doctrinall positions as in this concerning the Epistle of Ibas it is now most manifest 12. For this time I will not enter into so spacious a field but yet this one thing by the way