in the life time of the late King Charles whose Chaplain he then professed himself to be when those called the Synod were sitting at Westminster and had consulted the Directory and Catechisme his words in a Printed Book of three Sermons preached by him at Dublin in Ireland out of the first of which these are taken are these Speaking from that Scripture Except your Righteousness exceed the Righteousness of the Scribes and Pharisees you shall in no case enter into the Kingdom of Heaven Matth. 5. 20. Which is the Text from which he preached and in particular of the Law of Moses in or according unto which stood the Righteousness of the Scribes and Pharisees which must be exceeded he saith When Christ brought life and immortality to light Evang. Righteous Page 3. through the Gospel and hath promised to us things greater than all our explicite desires bigger than the thoughts of our hearts then saith the Aposile (a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Then we draw near to God and by these we are enabled to do all that God requires and then he requires all that we can do more love and more obedience then he did of those who for want of these helps and these Revelations and these Promises which we have but they had not were but imperfect persons and could do but little more than humane Services Christ Page 4. hath taught us more and promised to us more than ever was in the World known or believed before him and by the strengths and confidence of these thrusts us forwards in a holy and wise Oconomy and plainly declares that we must serve him by the measures of a new love to do him honour by wise and material glorifications be united to God by a new Nature and made alive by a new Birth and fulfil all Righteousness to be humble and meek as Christ to be merciful as our Heavenly Father is to be pure as God is pure to be partaker of the Divine Nature to be wholly renewed in the frame and temper of our mind to become people of a new heart a direct new Creation new Principles and a new Being to do better then all the World before us ever did to love God more perfectly to despise the World more generously to contend for the Faith more earnestly for all this is but a proper and just consequent of the great promises which one Law-giver came to publish and effect for all the World of Believers and Disciples The matter which is here required is certainly very great for it is to be more righteous than the Scribes and Pharisees more holy than the Doctors of the Law than the Leaders of the Synagogues than the wise Princes of the Sanhedrim more righteous than some that were Prophets and High Priests than some that kept the Ordinances of the Law without blame men that lay in Sackcloth and fasted much and prayed more and made Religion Page 6. and the study of the Law the work of their lives This was very much but Christians must do more they did well and we must do better their Houses were Marble but our Houses must be gilded and fuller of glory but as the matter is very great so the necessity of it is the greatest in the World it must be so or it must be much worse unless it be thus we shall never see the glorious Face of God Here it concerns us to be wise and fearful for the matter is not the question of an Oaken Garland or a circle of Bayes and yellow Ribbond it is not a question of Money or Land Page 7. nor of the vainer rewards of popular noise and the undiscerning suffrages of the people who are contingent Judges of good and evil but it is the great stake of life eternal We cannot be Christians unless we be righteous by the new measures The righteousness of the Kingdom is now the only way to enter into it for the Sentence is fixed and the Judgment is decretory and the Judge infallible and the Decree irreversible for I say unto you said Christ Unless your Righteousness exceed the Righteousness of the Scribes and Pharisees ye shall in no wise enter the Kingdom I have put these things together as they lie in the Bishops own order and words that I might not seem by dis-joyning them to vary his sence whilst I repeat his words In what follows I shall be more short In speaking of the Scribes and Pharisees wherein the Righteousness did consist and wherein it fell short of the Evangelical Righteousness which he saith is required he saith It was a great innocence if they Page 15. did not rob the poor then they were righteous men but thought themselves not much concerned to acquire that godlike excellency a Philanthropy and love to all mankind Again in the conclusion of such his discriminations of them he saith Page 18. Page 19. This was the Righteousness of the Scribes and Pharisees and their Disciples the Jews which because our Saviour reproves not onely as imperfect then but as criminal now calling us unto a new Righteousness the Righteousness of God the Law of the Spirit of Life to the Kingdom of God and the proper Righteousness thereof It concerns in the next place to look to the measures of this And as for these measures he saith Ibid. As for this in my Text it is indeed our great measure but it is not a question of Good and Better but of Good and Evil Life and Death Salvation and Damnation for unless our Righteousness be Page 20. weighed by new weights we shall be found too light when God comes to weigh the actions of all the World and unless we be found more righteous than they we shall in no wise that is upon no other tearms in the World enter into the Kingdom of Heaven Now concerning this we shall do very much amiss if we take our measures by the manners and practises of the many who call themselves Christians for there are as Nazianzen expresses it the old and the new Pharisee I wish it were no worse among us and that all Christians were indeed righteous as they were it would not be just nothing but I am sure that to bid defiance to the Laws of Christ to laugh at Religion to make merriment at the debauchery and damnation of our Brother is a state Page 21. of evil worse than that of the Scribes and Pharisees And yet even among such men how impatient would they be and how unreasonable would they think you to be if you should tell them Then there is no present hopes or possibility that in this state they are in they can be saved But the World is too full of Christians whose Righteousness is very little and their iniquities very great And now adayes a Christian is a man that comes to Church on Sundayes and on the week following will do shameful things being according to the Jewish Proverbial
in Gods Kingdom therefore herein I may not hear you for if you cannot suffer any man should usurp authority where you have to command how do you think God should suffer you to thrust him from his Seat and to set your self therein The Puritans so called in their Answer to the Admonition to the Parliament in King James his time page 109. say The Papists nor others neither constrainedly nor customarily communicate in the Mysteries of Salvation And in their supplication printed 1609. pag. 21. c. they write much for Tolleration The Papists so called are quoted in a Book intituled Persecution for Religion condemned c. printed 1615 and 1620. and reprinted 1662. wherein are also many of the things aforesaid I say they are quoted to have written in a Book of theirs about that time published relating to the Oath of Allegiance c. then put viz. in the dayes of King James after this manner Moreover the means which Almighty God appointed his Officers to use in the Conversion of Kingdoms and People was Humility Patience Charity c. saying Behold I send you as Sheep in the midst of Wolves Mat. 10. 16. He did not say I send you as Wolves among Sheep to kill imprison to spoyl and devour these unto whom they were sent Again vers 7. he saith They to whom I send you will deliver you up to Councels and in their Synagogues they will scourge you and to Presidents and Kings shall you be led for my sake He doth not say You whom I send shall deliver the people whom you ought to convert unto Councels and to put them in Prisons and lead them to Presidents and Tribunal Seats and make their Religion Felony and Treason Again he saith vers 12. When ye enter into the House salute it saying Peace be unto this House He doth not say Ye shall send Pursevants to ransack and spoyl the House Again he saith John 10. The good Pastor giveth his life for his Sheep The Thief cometh not but to steal kill and destroy He doth not say The Thief giveth his Life for his Sheep and the good Pastor cometh not but to steal kill and destroy c. The same Book viz. Persecution for Religion condemned c. saith of Stephen King of Poland that he should say I am King of Men not of Consciences a Commander of Bodies and not of Souls And that the King of Bohemia had thus written viz. Notwithstanding the success of the latter times wherein sundry Opinions have been hatched about the Subject of Religion may make one clearly discern with his eye and as it were touch with his finger that according to the verity of holy Scripture and a Maxime heretofore held and maintained by the Antient Doctors of the Church That mens Consciences ought in no sort to be violated urged or constrained and whensoever men have attempted any thing by this violent course whether openly or by secret means the issue hath been pernicious and the cause of great and wonderful innovations in the principallest and mightiest Kingdoms and Countreys of all Christendom c. And further saith that Book he saith So that once more we do protest before God and the whole World that from this time forwards we are firmly resolved not to persecute or molest or suffer to be persecuted or violated any person whatsoever for matter of Religion no not they that profess themselves to be of the Roman Church neither to trouble or disturb them in the exercise of their Religion so they live conformable to the Laws of the States c. William Greenhil of this day in his Exposition on the 11th of Ezech. page 424. saith You know who said In the things of the mind we look for no compulsion but that of Light and Reason He is of the Independants so called And Epictetus that famous Philosopher in his Dissertations collected by Arrians Book 1. Chap. 14. thus saith a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When ye have shut your Gates and made darkness within that is to say are retired do not say that ye are alone for ye are not alone but God is within and your genius or the Principle of God what need have they of light to see to do as much as to say God and the Principle of him see what you do And Aristotle to add no more in the 5th Book of Ethicks chap. 8. saith b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A man acts justly or unjustly as he acts freely but when constrainedly he doth neither justly nor unjustly but by accident And so I have done with Alexander Henderson and these Doctors and the Book and Papers of the late King and these sayings of the Antient having through all convinced in their very words or their very words holding forth the Principles of the People called Quakers as I have in the words of others in preceding Generations if so be that yet men will reflect or take a view of Truth as it looks through their own Glass though they will not take it in anothers I shall now bring it through the Protestant Religion or that on which the name Protestant is grounded and some few more instances of the Ages that are past and so conclude this my long yet necessary tract of these things which are so eminent and fit to be considered John Milton in his Treatises of the power of the Civil Magistrate in causes Ecclesiastical hath excellently pitched the bottom of this matter It cannot be denied saith he being the main foundation of our Protestant Religion That we of these Ages having no divine Rule or Authority from without us warrantable to one another as a common ground but the Holy Scripture and no other within us but the illumination of the Holy Spirit so interpreting that Scripture as warrantable only to our selves and to such whose Consciences we can so perswade can have no other ground in matters of Religion but only from the Scriptures And these being not possible to be understood without this divine Illumination which no man can know at all times to be in himself much less to be at any time for certain in any other it follows clearly that no man or body of men in these times can be the infallible Judges or determiners in matters of Religion to any other mens Consciences but their own And again saith he with good cause therefore it is the general consent of all sound Protestant Writers That neither Traditions Councels nor Canons of any visible Church much less Edicts of any Magistrates or Civil Session but the Scripture onely can be the final Judge or Rule in matters of Religion and that only in the Conscience of every Christian to himself Which protestation saith he made by the first publick Reformers of our Religion against the Imperial Edicts of Charles the fifth imposing Church Traditions without Scripture gave the first beginning of the name Protestant and with that name hath ever been received this Doctrine which prefers the
gives the Relation Here they were all mistaken for the Council or Synod which A Judgement upon both the Council and Arius their Opinions held the clause of the Sons being of one Substance with the Father speak they did not know what who judged of the Son according to a Carnal Generation who is God from everlasting And Arius with those who opposed it with him who concluded therehence that he was not God as in effect what both parties hold do speak both which things should have been let alone but the medling with them made this jar and contention the evil consequence of which is hereafter to be related The Decree of this Synod by a Solemn Epistle is sent unto Cap. 6. The Synods Decrees sent about by Epistles the Churches throughout Egypt Libia and Pentapolis wherein not only this concerning Arius but the difference concerning Easter hath a determination and Constantine also writes to the Constantine writes also to Alexandria Calls the Decree of the Synod the Sentence of God and instinct of the Holy Ghost Church at Alexandria and otherwhere concerning the matter wherein he calls the censure of this Assembly or the decree of this Synod the Sentence of God himself neither doubted he that so great a company of Bishops was united and linked together in one Opinion and one mind but by the motion and instinct of the Holy Ghost Notwithstanding Sabinus who was tearmed Sabinus Ringleader of the Macedonian Heresie opposes them the Ringleader of the Macedonian Heresie impugned those things tearming those that met at Nice unlearned and doltish Idiots So things grew on to a height for Religion coming hereby to Religion comes now to be National be National or the Emperor siding therewith and making these Decrees as Laws there came to be an injunction and opposition Laws are made and opposition founded was founded on the other side and the Emperor commanded in his Epistle to the Bishops and Congregations throughout Christendom That if there could be found any Book or Work compiled Arius Books ordered to be burnt by Arius that the same should be burned to Ashes This also saith he we straitly command and charge that if any man be found to hide or conceal any Book made by Arius and not immediately bring The Concealers to die the death as soon as taken on them forth the said Book and deliver it up to be burned that the said offender for so doing shall die the death for as soon as he is taken our pleasure is that his Head be struken off from his Shoulders He also wrote against Arius and so the contest grew high and his Example and Laws animated the division and that which in his Letter to Alexander and Arius he reproved and said Hereby I gather All this against his own Letter to Arius and Alexander Part of his said Letter the Original ground of this controversie in that thou Alexander hast demanded of the Elders concerning a certain place of holy Scripture yea rather touching a vain piece of a question what every Opinion was as aforesaid being now become a Law and made so by him woful wreck and mischief came upon the Christian Assemblies although in that his Letter he reasoned to the contrary and said to them Cap. 4. upon the foot of the Unity Wherefore let every of you pardoning each other like of that which your fellow Minister not without cause exhorteth you unto as aforesaid And what is that That you neither object at all neither answer any Objection that concerneth such matters for such questions as no Law or Ecclesiastical Canon necessarily defineth but the fruitless contention of idle brains setteth abroad though the exercise thereof avail for the sharpning of the wit yet ought we to retain them in the inward Closet of our mind and not rashly to broach them in the publick Assembly of the vulgar people neither unadvisedly to grant the common sort the hearing thereof for how many be there that can worthily explicate and sufficiently ponder the weight of so grave so intricate so obscure a matter But if there be any such that perswadeth himself easily to compass and attain unto it how many parts are there I beseech you of the multitude whom he can sufficiently instruct therein And who is there who in sifting out so curious a question that can well pass the peril of plunging into error Wherefore in such cases we must refrain from verbal disputations lest that either we by reason of the imbecility of our Wit cannot explicate our mind either our Auditors when we teach by reason of their dull capacity cannot comprehend the curious drift of our Doctrine whereby the people of necessity either incurreth the danger either of blasphemy or the poysoned infection of discord wherefore both the rash Objection and the unadvised answer being the cause of the heretical Sect of the Arrians Eunomians and as many as favour the like folly ought each one of each other crave pardon Yet how these things came to be bruited abroad and to be made publick His actions judge his Letter and his Letter his actions and a Law made as to these things the contrary to that Law or Decree accursed Arius Books ordered to be burnt those that conceal them presently to be put to death by the sudden striking off their Head from their Shoulders what hath been said makes manifest So see Reader here an exact account of this Schism and Division A repetition of the ground of the difference The difference between the Heathen and the Christians concerning Christ in their Opinion and what was the ground and occasion thereof how it came to be broached and fostered and what made it up The difference between the Heathen and the Christians were Whether Christ was the Son of God The Heathen that held the Negative imposed what they held and put to death and made to suffer the Christians who were on the part of the Affirmative Both persecute and the Christians The Heathen being down the question among the Christians who held the Affirmative was Whether the Son of God was Eternal Arius who held the Negative and all that adhered to one another contrary to him through occasion of some niceties and Philosophical curiosities not understanding the God-head is accursed and prosecuted The others who held the Affirmative imposed what they held and so did persecute All came to be rent in a moment as it were and torn asunder pretending to the same Jesus to Christ who is not divided The Doctrine of Chrich which imposes not Religion who never imposed the Faith of him on any nor gave authority for so doing otherwise than by wayes that are Spiritual not Carnal nor did his Ministers Is Christ divided saith Paul The Weapons of our Warfare are not Carnal but Spiritual mighty through God to the pulling down of strong holds and every thought and imagination that exalteth it self
Concord for he would by no means communicate with he called Arians so being exiled he leads his life at Trevere in France The thirtieth year of Constantines Reign was expired while Peace ensued not among the Câ—ristians though Constantine had past thirty years of his Reign Arius returning sets Alexandria on fire The Emperor sends for him to Constantinople Thither he comes these things were a doing yet he saw no peace among rhe Christians Arius with his company returning to Alexandria set the whole City in an uproar for they were not onely distasted with the return of Arius but the banishment of Athanasius The Emperor understanding as the History saith of the perverse mind and corrupt purpose of Arius sends for him again to Constantinople to render an account of the tumult and sedition he had raised afresh The City being divided into two parts one for the Nicene Creed the other for Arius Alexander then governed the Alexander Bishop of Constantinople holds disputation with him He layes aside quirks of Logick and seeks by Prayer to overcome Church who a little before succeeded Metrophanes in the Bishoprick of Constantinople held disputation with Arius and laying aside the quirks of Logick is said with continual Fasting and Prayer and Tears many dayes and nights to have fled for aid to the Lord and on his bare knees before the Communion Table called also the Altar of â—â—e Church called Peace having lock't himself in to have besought the Lord in these words Grant I beseech thee O Lord that if the Opinion of Arius be true His Prayer and his Obtestation therein concerning him and Arius as to the determination of the matter The Emperor demands of Arius to sign the Nicene Creed He doth it He puts him to his Oath He swears to it by Equivocation The Equivocation The Emperor requires Alexander to receive him into Communion I my self may never see the end of this set Disputation but if the Faith I hold be true that Arius the Author of all this mischief may receive due punishment for his impious desert Arius being come to Constantinople the Emperor demands of Arius to sign the Nicene Creed he subscribes it chearfully he puts him to his Oath he swears it also his juggle is said to be this he wrote his own Opinion in a piece of Paper the same he carried under his arm in his bosome coming to the Book he takes his Oath That he verily believed as he had written The Emperor believing he had dealt plainly commanded Alexander Bishop of Constantinople to receive him to the Communion It was on a Saturday saith the History the day after Arius looked to be received into the Church and Communion of the Faithful but vengeance saith it lighted forthwith upon his lewd and bold Vengeance overtakes Arius enterprises when he had his leave and departed out of the Emperors Hall he passed through the midst of the City with great pomp and pontificiality compassed and attended with the Faction and Train of Eusebius Bishop of Nicomedia that waited upon him as soon as he came nigh Constantines Market for so was the He is taken ill suddenly in the street place called where there stood a Pillar of Red Marble sudden feat saith the History of the heinous faults he had committed took Arius and withal he felt a great lask Sirs saith Arius is there any draught or jakes nigh When they told him there was one in the back side of Constantines Market he got him thither strait then he was taken with faintness and together with his excrements he voideth his Guts a great stream of blood followeth after the slender and small bowels slide out blood together with the Spleen and Liver gushed out and immediately he dieth And dieth miserable and with a remarkable hand of Judgment like a Dog saith the History And the Jakes was then to be seen when the History was wrote and that Passengers were wont as they went by to point their fingers thereat in remembrance of the miserable end of Arius Which saith the History being done terror and astonishment amazed the mind of Eusebius His followers are amazed The Emperor cleaves the more to the Nicene Creed as confirmed as he said Cap 26 by the testimony of God himself The Emperor falls sick the next year makes his Will trusts the Priest therewith that perswaded him to tenderness to Arius and dies his Confederates that followed him And that the Emperor clave the more unto the Christian Religion and said that the Nicene Creed was ratified and confirmed to be true by the testimony of God himself and rejoyced exceedingly at the things which then came to pass The next year being the 65th of his Age he sailed to Helenopolis for his healths sake where his sickness more and more encreased he got him strait to Nicomedia where after a certain time he was baptised in which he is said to have greatly rejoyced made his last Will and Testament wherein he had appointed his three Sons their particular Inheritances trusteth the Priest which was the occasion of Arius his return from exile as aforesaid with charge to the Priest to deliver it into no mans hands but to his Son Constantius whom he had made Emperor of the East and died having reigned one and thirty years Yet neither with Arius nor the death of Constantine was there Anno. 348. Socrat. lib. 2. cap. 2. Discord ends not with Constantine nor Arius Constantius Constantines Son leans to the Arians by means of the Priest that Constantine entrusted his Will withal who also brought Arius in respect with Constantine an end of the troublesome discord that was among the Christians For the Priest aforesaid unto whose charge Constantine committed the trust of his last Will and Testament having possessed Constantius therewith and with the Arian Heresie as it was called and Constantius being pleased therewith as he was with the disposition of his Father to him of the Government of the East that Opinion came to vent it self again and to bear head for it had entred into the Empress and the Chamberlains and the Emperors Guards and every where almost as the History relates it the Opinion had entrance and controversies throughout the East and plain questions would not serve the turn but open contention tumult and stir but in the West in Illyrium and other Countries Contention tumults stirs grew high thereabouts The Western parts clear they held to the Nicene Council or the Faith as it was called of one Substance which by no means they would suffer to be abbrogated And Eusebius of Nicomedia waited for an opportunity through these tumults when some or other should be put into the place of Athanasius to accomplish his purpose there But Athanasius once more goes to Alexandria upon Constantine the youngers Letters through means of Constantine the youngers Letters who was also Caesar who governed the Western Parts which he wrote to Alexandria
learned before neither to receive the Faith we have not received before but to walk in the Faith of our Forefathers and not fall from the same unto our lives end But a man may here reply and say thus saith the Historian O Eleusius The Historians return upon Eleusius How calledst thou such as assembled at Antioch Fathers and yet denyest their Ancestors to be Fathers For the Bishops of Nice and the establishers of one Substance ought more properly to be called Fathers partly for that they were more antient and partly also because the Bishops at Antioch were found to be such as cut their Fathers throats these men of their Progeny without good advisement do tread the steps of Murderers And how I beseech you saith he do they allow of their electing and laying on of hands as sufficient and lawful when as they cancel their Faith and abrogate their Canons for imperfect and corrupt Doctrines If they had not the Holy Ghost which lighteth upon every one that enters into Holy Orders these men receive not the Function of Priesthood for how can they receive of them which had it not to give These things in my Opinion saith he may very well be urged against Eleusius Yet again another controversie arose among them Whereas Another controversie concerning part of Acacius Creed viz. The Son of God being like unto the Father It is demanded how It is answered Acacius his Creed had affirmed That the Son of God was like unto the Father It was demanded Wherein the Son was like unto the Father No Arcacius answers not in Substance but onely in Will and Mind The others replyed That he was like unto the Father in Substance And of this question all that day they reasoned All the day is held with it Acacius confuted He is reasoned with concerning his Books His answer Acacius being confuted when it was demanded of him Why in his Books he had avouched and written the Son in all things to be like unto the Father and now denyed that the Son was of one Substance with the Father Made answer No man that ever was either of old time or late dayes is wont to be tryed by the Books that he wrote And this is the Harmony which the Councils and the Fathers so Observations upon the whole called have had as to the Truth which is the consequence of all that which meddles with the Faith and Worship of God with the things that are of Man the wisdom of the Wise which he saith he will destroy and will bring to nothing the understanding of the Prudent That no flesh may glory in his presence 1 Cor. 1. 14. For Where is the Wise Where is the Scribe Where is the Disputer of this World For after that in the wisdom of God the World by wisdom knew not God vers 20. And Father I thank thee Lord of Heaven and Earth that thou hast hid these things from the wise and prudent and revealed them unto Babes even so Father for so it seemed good in thy sight Mat. 11. 25. And these things are manifest in these Disputations which hath produced as is signified to the Reader When they had sifted out this question diligently on both sides When yet they could not agree Leon as dissolves the Council and could not agree Leonas rose up and dissolved the Council And this was the end of the Council held at Seleusia The next day when they made suit to him to prorogue the Council he Refuses to hear them the next day And bids them go home and brawl in their own Churches His Speech would not sit with them again but told them flatly That the Emperor had sent him to be present at a uniform and peaceable Council But insomuch that divers of you are at discord and debate among your selves I cannot away saith he with your Company go your wayes therefore daily and brawl ye at home in your own Churches This being done saith the History the conspiracy of Acacius The Faction of Acacius absent themselves supposing now that they had got their desired excuse absented themselves and would not shew their faces at the Council The The others meet and summon Acacius to decide Cyrils matters others met again at the Church and summoned Acacius with his Company to decide Cyrillus his matter who was Bishop of Jerusalem who had been accused and deposed his Bishoprick for what cause the History maketh not mention and being called to purge himself absented for the space of two whole years thinking thereby to escape and the crime to be forgotten as soon as he was departed Cyril appeals to the Judges of the High Court Constantius admits it The first President of appealing from the Ecclesiastical Canon he appealed unto the Judges of the Higher Court Constantine the Emperor admitted the appeal he was the first of all and alone that gave forth a President prejudicial to the practice of the Ecclesiastical Canon as if the matter had been to be decided before Lay Judges At length he came to this Council to have his Cause heard and therefore the Bishops sent for Acacius and his Company to the end they might not only hear Cyrillus but also examine such as had been accused and were fled to the faction of Acacius but when they had often cited them and they appeared Acacius is deposed and many Bishops more not they deposed Acacius himself and Georgius Bishop of Alexandria Ursacius Bishop of Tyre Theodorus Bishop of Cheteraphon a City of Phrygia Theodosius Bishop of Philadelphia in Lydia Evagrius Bishop of the Isle Miletene Theontius Bishop of Trypolis in Lydia and Eudoxius who first had been Bishop of Garmanicia and afterwards crept by wiles into the Bishoprick of Antioch in Syria and last of all they deposed Patrophilus for stubborn behaviour and disobedience Nine more they excommunicated Nine are excommucated and decreed they should remain in that state till they had answered for themselves and cleared them of the crimes laid to their charge When these things were done they wrote to the Churches Anianus put in Eudoxious room what they had decreed and put Anianus in Eudoxious room whom the Faction of Acacius apprehended and delivered to Eudoxious sent to Exile Leonas and Lauricuis who sent him forthwith into Exile Then the Bishops that put in Anianus made a long Plea and discoursed at large before Leonas and Lauricius against Acacius and his confederacy Acacius pleaded against and his confederacy federacy but when they prevailed nothing they took their But they not being heard Get to Constantinople to acquaint the Emperor what was done at the Council voyage to Constantinople to certifie the Emperor what they had done in the Council the Emperor was then come thither from the West and had taken away the Office of Proconsulship and instead thereof ordained a certain Government at Constantinople which he endowed with the Title of Honour But
receives nor rejects Maximus's Legates Souldiers dismayed and discouraged quite because necessity had constrained them to make Maximus Emperor For his part he made no shew of being of either side and when the Ambassadors of Maximus came he neither rejected nor received them yet was he sorry that the Empire of Rome should be oppressed with Tyranny under colour of the Imperial Title therefore He hastens to Millain whitherto Maximus was come he gathered his power and made haste to Millain whitherto Maximus was come In the mean time the Arrians at Constantinople thinking now Cap. 13. The Arrians at Constantinople sâ—ew themselves hereupon and their grudge They publish false reports of Theodosius And burn Nectarius's Pallace that they had an opportunity upon the false report that Theodosius was worsted by Maximus and near taken alive with a deal of such things which was raised on purpose without any truth in them pluck up their Spirit for the old grudg they bore to see those enjoying their Churches whom they had persecuted and set fire on Nectarius his Pallace When Theodosius was drawn near to Maximus the Souldiers of Maximus's Souldiers bind him and bring him to Theodosius He executes Maximus Maximus could in no wise bear the rumour thereof but binding Maximus they brought him to Theodosius who presently executed him in the second Consulship of Theodosius and the first of Cynegius 28th Augusti wherein the things aforesaid were also committed of which overthrow Andragatius hearing ran Andragath drowns himself headlong into the next River and drowned himself which gave occasion to the Emperor having gotten the Victory to return Theodos marches to Rome to Rome One thing more and then I shall have done with the consequence Symachus having wrote a Book in the praise of Max. takes sanctuary in the Novation Church of this Battel Symachus the Consul a man of great skill and eloquence in the Roman Literature wrote a Book in the praise of Maximus which whilst he was alive was repeated in his hearing but being dead he is now charged with Treason he fearing death runs to what is called a Church for sanctuary see the Antiquity of this superstitious Propitiatory in the times of the Christians whom at the suit of Leontius Bishop of the Novation He is pardoned Church at Rome he pardoned and yet the Novations will The Novat break their Principles to uphold their Sanctuary admit none unto their Communion though they repent that have sacrificed unto Idols The troubles of Antioch were not yet over Paulinus being Cap 15. More troubles at Antioch Paulinus dies Evag. chosen He lives not many dayes Flavian works that no Bishop is chosen dead the people abhorred Flavianus for his Perjury and chose Evagrius who living not many dayes in whose room through the device of Flavianus none was chosen but those that detested him for the breaking of his Oath met in private Conventicles Flavianus rolled every stone to get this over and to bring them under his Jurisdiction which he thus brought to pass The spight and grudge between him and Theophilus Bishop of Alexandria being over and Damasus Bishop of Rome by his means being reconciled unto him both of them having been offended with him for that he had both forsworn himself and been the occasion of the discord of the City But now Theophilus being Theoph. sends Isidorus to Damasus of Rome to indulge his Perjury As the custom of the Church to serve popular â—nds pleased with him he sent Isidorus a Priest to appease Damasus towards Flavianus and to instruct him That it was according to the use and manner of the Church if respecting the Unity and Concord to be trained among the common people he would not think amiss of Flavianus for so doing See how Perjury came to be palliaâ—eâ— for popular ends by those Bishops and how it is represented as the use and manner of the Church so to do When Flavianus was thus restored to the Communion of the Faithful Flavian is restored the people of Antioch were in process of time brought to Love and Union one with another The Arrians then being thrust out of The Arrians hold Conventicles the Church raised Conventicles in the Suburbs Much stir there was at Alexandria About the same time the Cap. 16. New troubles at Alex. about the pulling down of an Idols Temple said Theophilus got Orders from the Emperor to pull down the Idols Temple in that City and that Theophilus should oversee it which he did omitting nothing that might tend to the reproach and contumely of the Heathenish Ceremonies which the Heathen there and those professing Philosophy could no longer bear but joyntly ran on the Christians dispatching them every kind of way as they could whom the Christians resisted and sought to defend themselves so that mischief was heaped upon mischief the skirmish continued so long and was so sore till both sides Many slain of the Christians by the Heathens and the Heathens by the Christians They fight till they can kill no longer were weary and could kill no longer Not so many were killed of the Ethnicks yet a great number of the Christians were killed and of both sides wounded saith the History an infinite number This is the consequence of doing things of that nature in The consequence of reforming Religion in a way of violence a grating and insulting manner which otherwise may be better accomplished The Ethnicks or Heathen when they had done were wonderfully afraid of the Emperors displeasure and so ran The Heathen hide themselves away and hid themselves Haladius Priest of Jupiter boasted that he had killed nine with his own hands The slaughter being over the Governor of Alexandria and the Captain of the Host came and assisted Theophilus in the pulling down of the Temples Theoph. assisted by the Captain of the Host Thus much of the broiles of Alexandria One thing I cannot let pass without mentioning though it may Cap. 19. seem no otherwise to appertain to what I am about than to shew the effects of mens ordering and imposing of Religion who know not the Principle of God and that I may shew the rise of many things which yet some retain though long agone they were thought fit to be abandoned The Novations dividing themselves from the other Christians Communion because of receiving again such as fell in the Persecution under Decius The Bishops The Office of the shrieving Priestâ— Original made a Canon That in every Church there should a Priest be appointed for the admission of Penitents that such as had fallen after Baptism should in the hearing of the Priest appointed for that purpose confess their sin and infirmity Among some of the Christians this Canon saith the Historian is yet of force But those of the Faith of one Substance and the Novations banished it from them on this occasion To a Priest appointed for this purpose
also on their lawful Wives Theodorus Theodorus that wrote against Priests Marriages wrote wanton Books a Priest of Trivia a City of that Countrey was the Author and Ringleader of that custom who wrote those amorous and wanton Books the which he made in the prime of his flourishing years and stiled Aethiopica Those in Thessalonica Macedonia and Hellas in Achaia retain the same customs and observations Concerning Baptisme In Thessalia they baptized only in the Concerning Baptisme Easter Holy-dayes as they are called and therefore saith the Historian very many die without Baptism Concerning what is called the Altar The Church so called Concerning the Altar in Antioch in Syria was scituate contrary to other Churches so called for the Altar stands not to the East but towards the West Concerning what is called Service In Hellas Jerusalem and Concerning Service Thessalia Service was said by Candle-light after the manner of the Novations at Constantinople In Caesarea in Cappadocia and at Cyrus the Priests and Bishops did expound the Scripture at Evening-prayer on the Saturdayes and Sundayes by Candle-light The Novations at Hellespont had not the same order and manner of Service as the Novations at Constantinople yet for the most part they imitate the chief Churches among them To be short saith the Historian amongst the customs and observations of all Among all Sects scarce two follow the same Order Sects and Religions we shall not be able to find two which follow and retain one order of Service Concerning Preaching At Alexandria the inferiour Priest did Concerning Preaching use to preach that Order first began when Arius turned upside down the quiet state of the Church Concerning Fasting At Rome they did fast every Saturday Concerning Fasting Concerning Sinning At Caesarea in Cappadocia after the Concerning Sinning manner of the Novations they received not into the Communion such as sin after Baptism a sin unto death So did the Macedonians in Hellespont and such as throughout Asia do celebrate the Feast of Easter the fourteenth day of the month Concerning Marriages The Novations throughout Phrygia Concerning Marriages allow not second Marriages Such of them as were at Constantinople neither received it nor rejected it Those in the West parts of the World admitted it wholly The Originals and Authors of so great diversity saith the Historian were Bishops which governed the Churches at divers and several times such as like of these Rites saith he do commend them to Posterities for Laws But saith he to pen in Paper the infinite and divers Customs and Ceremonies throughout Cities and Countries would be a very tedious work and scarce saith he nay impossible to be done And thus much I have said and thus much I have rehearsed concerning this matter which shall suffice me and now I shall proceed where I left off as to matter of Division and Tumult as this hath been of Confusion the natural Children of imposing Religion or enjoyning Creeds Confusions and forms of Faith which hath produced what hath been here rehearsed and a great deal more during the term of time I have waited upon in this Discourse throughout the World The Christians who as I have said having little or no outward Cap. 22. The divisions of the Christians when the Empire was quiet disturbance at least in comparison to what had been before not only fell into diversity of Opinion and Divisions as I have signified but those so divided fell from their Fellows and upon sundry light and trivial occasions disagreed among themselves The Novations were divided about Easter as I said before The Novations divide about Easter the month and day of the week yet were not content with one division but throughout sundry Provinces they sometimes jarred and sometime joyned together not only about the month but also the day of the week with such like matters of small importance The Arrians were The divisions of the Arrians continually arguing and broaching of intricate quirks which brought their Disputations to very absurd and horrible Opinions and whereas the Church believeth saith the Historian That God is the Father of the Son which is the Word They question Whether God may be called a Father before the Son had his being and because they were of Opinion That the Word of God was not begotten of the Father but had his being of nothing erring in the chief and principal no marvel that they plunged into absurd Opinions Dorotheus who was translated thither from Dorotheus and his Heresie Antioch said That the Father could be neither in Essence nor Appellation if the Son had no being Marinus whom they called Marinus and his Opinion in contradiction out of Thracia before the time of Dorotheus stomaching that Dorotheus was preferred before him supposed that now it was high time to work his feat set himself opposite and maintained the contrary Opinion wherefore they were divided and because saith the Historian of the vain and frivolous questions amongst them parted Companies Dorotheus and those with him continued in their former places Marinus and his Company erected them Chappels and there had private Meetings their conclusion was That the Father was ever a Father yea before the Son had his being The followers of Marinus were called Psathyriani because of The appellation of the followers of Marinus one Theoctistus a waferer boâ—h in Syria and was an earnest maintainer of that side Selenas Bishop of the Goths who was by Selenas Bishop of the Goths Father a Goth by Mother a Phrygian and so able to preach in both Languages was also of that Opinion These were also not long after divided for Marinus contended Marinus contends with Agapius Bishop of Ephesus with Agapius whom he had but lately advanced to the Bishoprick of Ephesus The controversie was not about Religion but of Primacy they strove which of them should be greatest the Goths sided with Agapius wherefore saith the Historian many Clergy-men under these Bishops Jurisdictions perceiving the ambition the rancor and malice of these proud Prelates Not so much of Religion as Ambition forsook quite the Arrian Opinion and imbraced the Faith of one Substance The Arrians being divided among themselves the space of Arrians divided thirty five years The Psathyrians or followers of Marinus make a Law thirty and five years in the end as many as were Psathyrians through perswasion which prevailed with them made an end of brawling saith the History in the Consulship of Theodosius the younger and Plinthus the Pretor who after their reconciliation and agreement made a Law That the Question that was the principal cause of that stir should never again be called into Controversie Notwithstanding it took place no where but in Constantinople for in other Cities where the Arrians had dominion the stir is rife Thus of the Novations and Arrians now concerning the Eunomians Cap. 23 The divisions of the Eunomians Eunomius himself first fell from
that purpose was struck in the Forehead with a stone which wonderfully incensed the Emperor who thereupon gave commandment Anthems forbidden by the Emperor that no more Hymns should be sung the Empress Eudoxia was so far in these Hymns for those of the Faith of one Substance that she found silver Candlesticks made on Cross-wise for the bearing of the Tapers and Wax-candles Now for the Original of the Anthems It is said That Ignatius The Original of Anthems by a dream of Ignatius of Antioch of Angels of Antioch in Syria the third Bishop in succession from Peter the Apostle as saith the History saw a vision of Angels which extolled the blessed Trinity as it 's said with Hymns that were sung interchangeably and delivered to the Church of Antioch the order and manner of singing expressed in the Vision from whence it came to pass saith the History that every Church received the same Tradition Whether this were so or no I leave to the Reader to judge as he thinks fit Angels and Quiristers are two things The effects of this Antheming shews that it was not of A paraphrase thereupon the Original of Angels except those of the bottomless Pit whose King is Abaddon for those whom the Shepherds heard sing when Jesus was born was Glory unto God on High on Earth Peace good will unto men not destruction as was his Doctrine also who said He came not to destroy mens lives but to save Thus of Anthems now as to Bishops again for I still find the History interlaced with their Quarrels and Contentions which usually sets the whole World on fire who yet were called Pastors of the Church Dioscorus and his Brethren called Long and the Monks with Cap. 9. Dioscorus and his Brethren called Long get them to Constantinople Inform the Emperor and John Isidorus goes with them them being so intreated as aforesaid by Theophilus get them to Constantinople and with them Isidorus his former great Friend but now turned otherwise that to the Emperor and John they might give an account of the slights of Theophilus whom John courteously received but admitted them not to the Communion though he did to the Common-Prayer till the matter had been John receives them to Common-Prayer not the Communion Theoph. plots against John because as he heard he received them to the Communion against Isidor His plot He summons a Council in pretence against the books of Origen farther sifted out and examined Theophilus heard he had received them to the Communion which set him to think how to be revenged upon John and also of the others and Isidorus too to effect which he takes this course he sent Letters to the Bishopricks in every City to meet in a Council pretending his dislike of the Books of Origen as the cause but concealing his main intent and drift from which Books Athanasius in former times had borrowed Testimonies to confute the Arrians and to effect his business the better he linked into him Epiphanius Bishop of Constantia Gets Epiphanius unto him whom he before had charged with thinking basely of God in attributing to him the shape of man Which now Theophilus turns to in revenge to the others a City in Cyprus whom Theophilus had a little before charged with thinking of God basely and abjectly attributing unto him the form and shape of a man for though Theopoilus was of this Opinion and charged those that believed God had the figure of man yet because of the hatred and spight he owed unto others he denyed openly in word that which he believed secretly in mind and that in the highest things which concern the Godhead A view of a Bishop and a Patriarch and yet a Bishop and as I said before set in the Patriarchal Seat as high as Alexandria At this Council in the Isle of Cyprus Origens The Council held in the Isle of Cyprus They condemn Origens Books Send to John not to read them Books are condemned a Decree being made That from thenceforth the Works of Origen should not be read And by consent of them all they write unto John requesting him to abstain from the reading of the Books of Origen Having this success he called a Council of his own Province He calls a Council at Alexandria they condemn Origens books who was dead about 200. years before Yet is not satisfied at Alexandria where they condemned Origens works who was dead about two hundred years before Yet this satisfied not Theophilus his chief design and drift being to be avenged on John and Dioscorus with his Brethren which being openly known there wanted not them who sought what by Letters and what by Messengers by forging of false stories and accusations to get a Seeks by false stories to get a Council at Constantinople Cap. 11. Epiphanius from Cyprus â—rings the Decree against Origens books John invites Theophilus to his House He refuses Gets Bishops Reads the Decree Council to be held at Constantinople To this place Epiphanius came from Cyprus at the request of Theophilus bringing with him the Decree of the Bishops for the condemning Origens Books but not excommunicating Origen whom John courteously invited to his House to lodg with him but he to please Theophilus refused his courtesie and calling the Bishops who by chance were at Constantinople read the Decree of which the Historian saith I have thus much to say That it pleased Epiphanius and Theophilus to condemn them Of the Bishops Some sign some for reverence of Epiphanius subscribed unto the Decree some others denyed it utterly of which were Theotinus Others refuse Theotinus Biâ—hop of Scythâ—a in particular his Speech to Epiphanius and the Council thereabouts Bishop of Scythia who made Epiphanius this answer I of mine own part O Epiphanius will no so much injure the man who is departed to rest many years agoe neither do I presume once to enterprize so heynous an offence for to condemn the Books which our Ancestors have not condemned especially seeing that I understand not as yet neither read any parcel of the Doctrine therein contained And when a certain Book of Origens was brought forth he read it and shewed there the interpretation of Holy Scripture agreeable unto the Faith of the Catholick Church Last of all he concluded with these words They that reprehend these things do no less than mislike with the matter whereof these Books do treat This was his answer who was of great fame both for sound Doctrine and godly conversation saith the History I have instanced this the rather not only that the wiles and The reason why these quotations are produced The Original of condemning Books after men are dead the ground thereof and the men fâ—om whence it came Cap. 13. Epiphanius makes a Deacon in Johns Church refuses to lodge with him or pray with him unless he would baniâ—â— Dioscorus subscribe the Decree against Origen shifts used in those dayes by
the one Divine the other Humane And the new patched Faith of him those with him And the Isaurians by flatteries and fallacies they got to their sides and patched together a form of Faith wherein they accursed both the Council and such as esteemed there were two Natures in Christ And in the end divided themselves from Flavianus Their horrible division and Macedonius and joyned with them who had subscribed to their patched Faith The Bishop of Jerusalem in the mean time they requested to lay down his Faith in writing which he did and sent it by the faction of Dioscorus to the Emperor and this It s sent to the Emperor Faith at last they brought forth accursing those that said he had two Natures but it seems they had corrupted his form of Faith Complained of to be corrupted Another is wrote The Books and Writings of the Fathers corrupted for he charged them therewith and wrote another wherein there is no such accurse it seems they oft-times corrupted the Books and Writings of the Fathers by changing their Titles and Inscriptions and fathering of many of the works of others upon them They craved of Macedonius to see his Belief in writing Macedonius's belief who protested that he onely allowed the Faith published of old at Nice by 318. Fathers and afterwards ratified at Constantinople accursing Nestorius Eutyches with such as said there were two Sons or two Christs or divided the Natures yet spake he not a word of the Ephesian Council which deposed Nestorius neither of the Chalcedon Council which deprived Entyches therefore the Monks at Constantinople were wonderfully moved at this and divided The Monks divide from him The intollerable behaviour of Xenaias and Dioscorus themselves from Macedonius All this while Xenaias and Dioscorus having linked to their sides many other Bishops behaved themselves intollerably towards such as would not accurse whom they would have accursed insomuch that they procured divers because they would not yeeld unto them to be banished Many by them banished viz. Macedonius John Flavianus Thus they made Macedonius John Bishop of Platum and Flavianus to leave the Countrey In these things I have been the more particular because they The end wherefore these divisions are mentioned are so significant to the matter I have in hand which is once for all as I have said to draw a line over all professions of Faith and imposing of Religion as that which hath produced the saddest Scenes of Murder and Division as hath been yet in the World and which I mean to close up with that which appertains thereunto viz. Judgment and Destruction Therefore I would have none to be offended with me for a necessity lies upon me thus to bring these things into the World That which gave Anastatius the secret displeasure was this Cap. 32. The ground of Anastatius's displeasure with Macedonius Ariadne intending to put the Imperial Robe on Anastatius after the death of Zeno Macedonius would in no wise assent unto his Coronation unless he would give it under his hand and confirm it with an Oath that he would maintain the true Faith and bring no novelty into the Church which he gave Macedonius to keep for Anastatius was suspected to be a Manichee Anastatius taking it as a great disreputation to the Empire that his hand should be kept to testifie against him called for it Macedonius denyed him saying That it should never be said of him viz. Macedonius that he betrayed the Faith Therefore Anastatius sought to And wherefore at first he carried it so indifferently in matters of Religion work him mischief as there was opportunity and the aforesaid was the reason why Anastatius carried it so indifferently at first in matters of Religion This as to Mâ—cedonius and what gave the occasion of working him out of the Bishoprick of Constantinople As for Flavianus the Monks of Cynegica which inhabited the chiefest Countries of Syria being perswaded by Xanaias a Bishop of Hierapolis bordering upon Antioch aforesaid sirnamed Philoxenus after the Grecians came all on head to Antioch having made an Insurrection with resolution to force Flavianus to curse the Council of Chalcedon and Leo's Decree of the Faith which Flavianus taking very grievously the Monks urging him with violence the Citizens Many of the Monks slain at Antioch because of the things aforesaid and thrown into the River made such a slaughter of the Monks that very many of them instead of quiet Grave and Earth were covered with the swift Waves of the River Orontes whereinto they were cast On the other side the Monks that inhabited Coelosyria now called The Monks on the other side came to assist Flavianus Are slaughtered He is banished Syria Minor came to Antioch to assist Flavianus which proved of mischievous consequence and in the end no less lamentable than the former whether for the former or the later slaughter and calamity or for both the History determines not but banished he was the Province to inhabit the craggy Desarts in the farthest part of Palestina Severus succeeds Flavianus and a great bustle there is about Cap. 33. Severus and the bustle about him him from him fell the Province of Apamia and Cosmos Bishop of Epiphania and Severianus Bishop of Arethusa first divided themselves from his Communion then sent him a Libel of Deprivation A Sentence of Deprivation sent to him by a Deacon in a disguise which to him was delivered by a Deacon in the disguise of a Woman faining both Voice and Apparel Of which Anastatius hearing and considering their practises charged Asiaticus The Emperor charges hereupon Asiaticus to remove Cosmos and Severianus Lieutenant of Libaeesa in Phoenicia to remove Cosmos and Severianus from their Bishopricks because of the Libel of Deprivation But Asiaticus perceiving that without slaughter and bloodshed it could not be accomplished because the people stood to He durst not do it because of the people Certifies the Emperor them and manfully defended their Walls he certified the Emperor thereof who returned him in answer That he would have The Emperors gentle Answer for avoding the effusion of blood Severus held in whilst Anastatius reigned His name blotted by some out of the Sacred Catalogue no enterprize taken in hand were it never so noble and worthy if it did cost him as much as one drop of blood He kept Severus in his place whilst he held the Scepter and had tenderness as aforesaid yet some blotted him out of the Sacred Catalogue as it was called as an Enemy to the Council of Chalcedon for he was accursed at Jerusalem Thus much as to the Affairs Ecclesiastical As to the Civil Longinus Zeno's Brother after his coming Cap. 35. Civil Troubles Longinus raises War against Anastatius in Isauria The Bishops of Apamia assist him into Isauria his Native Soyl of which I have spoken practised against Anastatius and made preparation to
in some others with swellings about the secret parts of the body whereof arose burning Feavers so that at two or three dayes at the farthest they died thereof in such sort of so perfect a remembrance as if they had not been sick at all some died mad and Carbuncles that arose in the flesh killed many and many times those who had this Disease and escaped the first and second time died of it the third Some had it by lying and keeping company together some only by touching and frequenting the infecting Houses some in the Market some that fled out of the infected Houses were not visited themselves but infected where they came others which kept company with the sick and touched not onely the sick but the dead had it not at all some others who would have died gladly because of the departure of their Children and Friends and so thrust themselves among the sick the infection fled from them and so they could not have their wills It exceeded all the Diseases that ever had been before Philostratus wondered at the Plague that was in his time because it continued fifteen years but this was of fifty two years continuance throughout the whole World the greatest The greatest longest Mortality that ever was heard of Four times in Antioch a place famous for division bloodshed Earthquakes Fires Pestilences The Consequences of enforcing Religion and longest mortality that hath been heard of In Antioch it had been four times a place famous for Divisions Tumults Bloodsheds Earthquakes Fires Pestilences and the Sword which I have quoted and this in particular that men may see if they will yet open their eyes what things have infested the World whilst they have infested the World with imposition of Religion Yet all these things would not warn Justinian but with Religion Cap. 37. Justinian is not yet at a stand Anno. 555. A fifth General Council he will have He expels the Origenists New Laura banished by Eustachius of Jerusalem makes a Journey for that purpose They disperse and encrease the more he will yet have to do and a fifth General Council he would needs have when the favourers of Origen's Opinion prevailed especially in New Laura whom Eustochius Bishop of Jerusalem banished he making a Journey thither on set purpose and driving them out of that Coast yet he had not his end for being dispersed they had the opportunity the more to sow their Opinion which produced many favourers and some that were chief with the Emperor and to whom he most leaned At this Council the Question was put Whether it were lawful to accurse the dead The Question put at this Council Whether it were lawful to curse the dead Carried in the affirmative by the Plea of Eutychius or no Eutychius made it out by the Example of Josias who not only cut off the Idol Priests that were alive but caused the Tombs of such as were lately deceased to be digged up This gave him acceptance with Justinian who made him Bishop of Constantinople when the Emperor put the Question What they thought of Theodorus And what they said to the things that Theodoritus Theodorus Theodoritus Cyril Ibas their books condemned had written against Cyril and to his twelve Points of the Faith Lastly What their Opinion was of the Epistle which Ibas wrote unto Maris the Persian When they had read many pieces of Theodorus and Theodoritus's Works and proved manifestly that Theodorus had lately been condemned and his name wiped clean out of the Holy Catalogue or Register when they had concluded also That Hereticks were to be condemned after their decease and Hereticks to be condemned after their decease with general consent to accurse not onely Theodorus but also the words of Theodoritus against the twelve points of the Faith laid down by Cyril and against the true and right Faith together with the Epistle of Ibas unto Maris also they laid down their Censure The form of their Censure in such order as followeth Seeing our great God and Saviour Jesus Christ hath spoken as it is in the Parable of the Gospel c. we condemn and accurse not only all other Hereticks heretofore condemned by the four Holy Councils above mentioned and by the Holy Catholick Church but also Theodorus Bishop of Mopsovestia with his wicked Books together with the ungodly Works of Theodoritus impugning partly the True Faith with the twelve Points of the most Holy Cyril concerning the Faith and partly also the Holy Council at Ephesus and what other things soever the same Theodoritus hath published in defence of Theodorus and Nestorius Moreover we condemn the wicked Epistle which Ibas wrote to Maris the Persian Thus they dealt concerning the dead as they had done before Living and dead all are persecuted that are otherwise than them Fourteen Articles of Faith made with the living so living or dead they will needs deal with Religion Faith in God and condemn men therefore whether dead or living so having made fourteen Articles or Points of Faith and done some other things that Council ended which was gathered The Council ends Eustichius and John deposed at Constantinople after that Eutychius Bishop of Constantinople was deposed and John of Sirimis a Village of Cynegia bordering on Antioch put in his place Notwithstanding Justinian was not set right in the Faith by all Cap. 38. Justinian swerves from the Faith his monstrous Opinion of Christ this but after all these things he wrote an Edict wherein he affirmed That the Body of the Lord was not subject to Death or Corruption that it was void of such afflictions as Nature engrafted and were unblameable that the Lord ate before his Passion in such sort as he did after his Resurrection That his most Holy Body was nothing altered and changed either in the framing thereof in the Matrix or in the voluntary or nutural motions no not after his Resurrection Thus roling up and down from one thing to another not The fruit of medling to impose Religion knowing the Lord and so running into those things which are quite contrary and yet taking upon him to settle Religion who knew not the Lord. This he purposed to compel both Bishops and Priests to subscribe He attempts Bishops Priests to subscribe it They put it off till Anastatius came The Bishop holds the Truth against the Emperor many Monks That Christ was man and subject to death c unto and put it to them who put him off the first time till Anastatius Bishop of Antioch came who coming he argued with him very narrowly but the Bishop held to the Truth against him and many Monks and stood it That he was man and subject to death and partaker of the unblameable affections naturally impressed in the mind and continually read that of Paul if any preach any other Gospel besides that which we have received yea if he be an Angel from Heaven let
who cheats him into Worship to make it and then to bow down thereunto And such is all that which changeth which is in the will of man that is up and down as man will that is political which serves times and seasons and which changeth with them it s not the Ministry of Jesus Christ but its rise is in that which is opposite unto him the will and wisdom and understanding of man which is convertible and changeth which knows not God which he came to confound which he came to bring to nought to whom every knee must bow and tongue confess who is God over all blessed for ever And so I have finished this particular I shall only now lay down certain sayings of the Antients which relate unto our Principle and something also of men of latter dayes or this present Generation out of their own Writings which conform thereunto that so through all I may yet further shew that Truth or that which the People called Quakers profess is neither an upstart thing nor that which neither Scripture or History or the men of this Generation know or before this day have heard of but hath a more antient Date even from the beginning and is found not only before he came in the flesh who came to bear witness thereunto as I have declared but since his dayes and his Apostles even along the Apostacy unto and in this day to the intent that a calm and quiet consideration of these things may render Truth the less offensive because it looks like their Image or is the very thing which themselves unawares in other terms have held forth and professed Doctor Jngelo in his Romance intituled Bentivolio and Urania the second Part helps me to some recitals which shall serve me in this matter though otherwhere he seems to reflect upon that which himself hath held forth In the first place in his Preface having relation to the Atheist who acknowledged not God to evince that there is one that is to say a God among other things he produceth this saying of Plutarch as that which that Opinion sought to do which the Philosophers saith he were so inflamed with a sober zeal against that they made use of words which were justly reproachful and condemned as most unworthy persons for attempting to extinguish the noblest sence of our Souls and to eradicate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The antient Faith of Mankind that natural belief which is planted Plut. Dion Pâ—us in all reasonable Souls and to overthrow the strong and everlasting foundation of virtue And saith the Doctor Who can justly blame their heat when they did onely oppose such as do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 insolently afront the Common Faith Now what is the Antient Faith of Mankind the natural Belief which is planted in all reasonable Souls which to eradicate is to overthrow the strong and everlasting Foundation of Virtue but the Faith of God's Elect the Nature by which the Gentiles not having the Law did the things contained in the Law and so were a Law unto themselves The foundation of the Prophets and Apostles Christ Jesus being the Corner-Stone The Law wrote in the heart the Fear put in the inward parts The Principle of God for no other than the Principle of God can be of Virtue the strong and everlasting Foundation the natural Belief which is planted in all reasonable Souls that there is a God can be no other than the Principle or that which flows from the Principle of God which is planted in all reasonable Souls So all have it or it is not in all for Nature that is in the Fall cannot give to understand God or be a foundation of Faith in him but intitles to wrath as the Apostle said By Nature Children of Wrath. So then the natural belief planted in all reasonable Souls must be another nature than that which intitles to wrath or naturally genders to it for in that the Faith is not set that there is a god which knows not God for he that sinneth hath neither seen him nor known him saith the Apostle but it must needs be the Nature in which all things were made which is of God in which the Faith of God stands the Faith of Gods Elect the Faith once delivered to the Saints the common Salvation which whosoever opposes opposes the Faith of Gods Elect the Faith once delivered to the Saints the common Faith which is planted in every one in all rational Souls or which gives them to know there is a God and to believe in him which may be called Salvation forasmuch as the Apostle saith By Faith ye are saved which they who oppose this Principle without which God cannot be known much less be believed in do affront and that insolently the common Faith which is in every man or the Principle of God concerning Nature and what he understands thereby Hear the Doctor what he saith further himself In his Table adjoyning to the Book aforesaid which is as explanatory to that his Book he saith thus The Laws of reasonable Nature eternal and indispensible not customs of men or constitutions of Princes alterable at pleasure but written in our Souls by God And saith he here I think it not inconvenient to insert two or three noble Testimonies of this Truth Amongst the Heathen that of Sophocles is saith he incomparable who in Oedip. Tyr. writes thus I omit the rehearsal of the Greek because of tediousness and give it in his own English to wit God grant that I may be so happy alwayes to observe that venerable sanctity in my words and deeds which is commanded by these noble Laws which were made in Heaven God is their Father not mortal Nature neither shall they ever be forgotten and abrogated for there is in them a great God that never waxeth old To which I shall add saith the Doctor that of Plutarch who speaking of this Law saith (a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is a Law not written in Tables or Books but dwelling in the mind alwayes as a living Rule which never permits the Soul to be destitute of an interior guide Of the Jews that of Philo saith the Doctor shall serve for all (b) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Right reason is an infallible Law not a mortal Rule given by this or that Mortal No liveless Precepts written in Papers or upon Pillars but immortal being ingraven by the eternal Nature in immortal minds Of the Christians saith he Saint Paul calls it (c) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Law written in our hearts Rom. 2. 15. Justin Martyr sayes (d) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Rules of it are an eternal Righteousness Origen (e) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Law which with the common Notions of good and evil is planted in our Souls Tertullian (f) Testimonium animae naturaliter Christianae A natural kind of Christianity Chrysostome (g) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Teacher dwelling in our natures
is requisite that all should know him and what is his will and how can they do that unless they know the Principle of him where only his Will is to be known according to the decree of means conducing thereunto and this can only be the Spirit as his own words hath expressed it as hath been rehearsed which is graciously afforded them which must by the Doctors own words be the manifestation of the Spirit given to every one to profit withal of which the Apostle speaks and which he himself in the next words further expresses what it is This is the great Dictate of Nature which cannot be that which is in the transgression but the Divine and Prescript of the Law and what Law that is in the very next words he expresses This Duty is no less imprinted in the heart of man than in the Decalogue So it 's the Law written in the heart and the fear put into the inward parts which till it was come viz. the new Covenant the Seed which is Christ the Law or Decalogue was added or the outward administration which the other should do when it was come which was within but not seen or felt but put under or as it were dead buried and so lying the Seed which is Christ as hath been said amongst the means which God makes use of for the discovery of himself the Holy Scripture this must be understood by his own expressions by the Spirit as aforesaid is not onely the most excellent of all others but as to saving Truths it is the sole and only manifester thereof Thus as to the first part that is That all should know God and do his Will the great Dictate of Nature and Prescript of the Law And this great Dictate of Nature and Prescript of the Law must needs be the measure of God by which only God can be known and his Will done which all must have or how else can it be natural for Nature is a comprehensive word or that in which all that are of that stock and kind are intituled or invested or it cannot be Nature or a Law to be observed by all or prescribed if all have it not And so it is our or the Principle of the Quakers viz. the measure of God in all whereby and in which he is to be known and who is the Teacher of his People Now as to the other which is Preaching or teaching of others As the knowledge of God and what knowledge that is and how it hath been declared already out of his own words and unavoidable conclusions therefrom which I must desire the Reader to carry along with him that he may bear the sence for there is something in this matter attended with the Spiritual subjection of the Soul unto him intirely is the principal Commandment in the first Table which is the Principle of the People called Quakers as aforesaid as his own words hath concluded it So in the second the main thing enjoyned is the love of our Neighbour Now to love another is to wish and to will unto him all these things which we think good for him and as far as lies in our power to procure them for him yet this is not to love ones Neighbour as ones self by the Doctors leave as they use to say but as a man thinks it's good for his Neighbour So this is a wrong interpretation to the Commandment and so a taking away from thence and it is too narrow and hath a restriction And the more perfect discoveries of things that a lover hath the more perfect and excellent is the good that he wishes and cannot but wish unto him whom he loves Now since that love must be of a very transcendent degree and proportioned to that wherewith we love our selves it cannot be such unless we desire to communicate and impart unto our beloved as far as in us lies that which is the principal of all Goods and since the knowledge of God is life eternal and consequently the chiefest good one can wish unto another and what that knowledge of God is and wherein it consists and where it lies hath already been observed from his own words viz. the great Dictate of Nature the Prescript of the Law no less imprinted in the heart of man than in the Decalogue viz. the measure of God in every man which gives to know God and wherein onely he is to be known the knowledge of whom is eternal life It follows from the Dictates of this commanding and commanded Love that it is not Arbitrary for any to will or refuse to instruct another in this saving Knowledge viz. the measure of God the great Dictate of Nature the Prescript aforesaid to teach from this if he be able so to do but all are indispensibly obliged to this performance of their duty Thus the Doctor hath in terminis or so many words held forth the very same thing and no other than what the people called Quakers affirm as their Principle viz. that all should know God and what is his Will That this is the great Dictate of Nature and Prescript of the Law that this duty is no less imprinted in the heart of man than in the Decalogue that this Knowledge is saving and to instruct one another in this saving knowledge all that are able that is to say such as have received a gift in whom the thing moves to speak which gives the ability for this must be necessarily understood by those words and I suppose will be judged to be no straining of the signification of those his words are indispensibly obliged to the performance of this as their duty that is to say in the Scripture words As every one hath received the gift so minister the same one unto another as good Stewards of the manifold grace of God 1 Pet. 4. 10. Moreover that the only publick authentick and infallible Interpreter of the Holy Scripture is he who is the Author of them from the breathings of whose Spirit it derives all its verity perspicuity and authority and that therefore as there was never any visible Judge of Faith appointed by Christ so neither is there any use or need of such an Arbitrator These things and many more to the same purpose which I have omitted because of brevity A friendly man hath helped me to in his Book Intituled Light shining out See Light shining out of darkness pag. 76 77. and so onwards of Darkness c. printed in the year 1659. in which year the Doctor was Vice-Chancellor of the University of Oxford and for profession of those called Independants as the * Doct. Ingelo other Doctor is now of Eaton Colledge and so of the Collegiats I shall now take a third Doctor one of the Episcopals and a present Bishop by name Doctor Jeremiah Taylor now Bishop of Down and Connor in Ireland and a man of singular abilities and ingenuity and very famous for a Book of his Intituled Liberty of Prophesying written
Arcadius in the East and Honorius in the West who both of them lived peaceably and quietly had those whom it concerned turn'd the same course with them but the old spirit of The Christians fall out mischief and rancor stil remaining and the bottom and ground on which the leading men amongst the Bishops stood being that which tended not to peace as what hath already been instanced abundantly manifests so the Fruits appeared in them whose times were outwardly peaceable but themselves not having the Prince or Principle of Peace to rule them produced the effects The reason why hereafter to be mentioned Theodosius being dead his Son Arcadius laid his Corps in the Theodosius buried by his Sons Grave and the Army that overthrew Eugenius being come to the City of Constantinople and the Emperor going to the Gates to meet them the Souldiers laid hands on Ruffinus his Ambassador and beheaded him being suspect of Treason and procuring His Army strikes off Ruffinus head for treason He was Ambassador Marcianus Bâ—sh of the Novations dies Anno. 401. Sisinius succeeds Cap. 2. Nectarius dies John Chrysostome is put in his place Theophilus of Alexandria opposes Seeks to put in Isidor Isidorus agency for Theophilus the Hunneâ— to invade the Roman Dominions who destroyed Armenia and other Countries of the East The same day Marcianus the Bishop of the Novations dying Sisinius was constituted in his room and Nectarius Bishop of Constantinople dying shortly after to put another in whose room occasioned some stir but at length Arcadius and the people send for John Chrysostom then a Priest and placed him therein which Theophilus of Alexandria sought to oppose and to place Isidorus a Priest of his own Church who had undergone some peril for him therein the peril was this When Theodosius waged war with Maximus Theophilus sent presents and two Letters charging Isidorus to present him that had the upper hand with the gift and one of the Letters Isidorus was careful in the business and going to Rome waited The discovery there to hear who had the Victory whilst he attended hereon the Reader he had with him stole away the Letters upon which Isidorus betook him to his heels and ran away I mention this Isidorus's flight The application of the Narration and how the Bishops courted the rising Sun story that the World may see what fetches were in those Bishops at that time and how they were deceived one by another as they sought to deceive The rising Sun they sought to worship as the Proverb is and carrying two faces or being Jacks on both sides as also is the expression many of them deal with the times as they deal with Religion which being meerly political And deal with matters of Faith as they deal with the Emperor they deal with matters of Faith as they deal with the Emperor and with the Emperor as with matters of Faith who could get the Prince on his side I speak not of all for some were honest to what they knew and suffered for it but of too many this was the custom and according to his Religion they had their fetches and designed themselves as is the antient saying Regis ad exemplum totum componitur orbis that is The whole World follows after the example of the King But Theophilus his hostility in seeking Theophilus disappointed with charging of John to advance his Friend is chaâ—ged himself to put by John by discrediting him and to advance his Friend prospered no better than his shift by his Friends for the Bishops that were for John charged Theophilus with many heinous crimes and at length Eutropius belonging to the Emperors Chamber The Article shewed him And choice given him to create John or stand to the Bar. shewed the Articles and Indictment to Theophilus and bad him chuse whether he would create John Bishop or stand to the Bar and answer to the Crimes that were laid to his charge which Theophilus seeing and being afraid consented to the enstalling of He creates John John And these were some of the Fathers of the Church and some of their doings whom Policy not Faith ruled in matters of Religion the concernments of men not of God This John had no great matter of quiet during his being in that Cap. 4. John disquieted the Clergy for reforming them Cap. 5. Then by the Magistrates is banished a fiâ—st and second time Cap. 6. The Common wealth sore shaken Gainus the Goth rebels Puts the Emperor to it is dispatched Anno. 404. Cap. 7. The Priesthood divided A Qâ—ery put Whether God had a Body Anno. 403. Bishoprick First The Clergy were offended with him because he was very severe in reforming them then the Magistrates so he was banished a first and second time in which latter banishment he died The Common-Wealth also as for the most part it came to pass when the Christians were in division suffered sore shakings Gainas a Goth trusted much in Military Affairs by the Emperor because he was a valiant man rebelled and put the Emperor exceedingly to it who at length dispatched him and rid the Empire of that trouble Then during these turmoils those in the Priesthood were in great dissention among themselves to the great slander saith the Historian of Christian Religion There was a question broached a little before Whether God were a Body made after the likeness and form of man Or whether he were without a Body and not only without the form of man but also void of all corporeal shape Such monstrous Opinions ran men into who knew not the Principle of God but in the Wisdom which is from beneath which is earthly sensual and devilish went to determine of God This ran them into several contentions and quarrels certain of the rudest and unlearned sort of them called Religious thought that God was corporeal and that he was of the form and figure of man But others condemned them and their Heretical Opinion Hence arose the ground of picturing God like an old man Amongst The ground of picturing God like an old man Theophilus opposes this the rest Theophilus Bishop of Alexandria was one that opposed this blasphemous Doctrine who inveying bitterly against it in the hearing of the whole Congregation The Worshippers of Egypt understanding it left their Religious Houses and coming to Alexandria flocked about him and condemned himfor a wicked person and sought to bereave him of his life Theophilus being Those of Egypt seek to kill him put to his wits end trusted thereunto more than unto God and seeking to gratifie them said When that I fasten mine eyes upon you me thinks I do see the lively face of God Though the rash He falls before them for his life heat of the unruly Monks was alaid at this yet said they If that be true which thou sayest that the countenance of God is no otherwise than ours accurse then the Works of Origen for divers of
his Books do oppugn our Opinion but if thou refuse to do this asure thy self to receive at our hands the punishment due unto the impious and open enemies of God Nay said Theophilus I shall do that which is good in your eyes I pray you be not offended with me for I hate Curses the Books of Origen also the Books of Origen I think them worthy of great reprehension which allow of them This quieted the Monks but whether somewhat else was quieted thereby which he dissembled with in this thing I leave the tender Reader to judge There were four natural Brothers who The four Brothers of Egypt Monasteries called Long courted by had the oversight of the Religious Houses or Monasteries so called of Egypt Dioscorus Ammonius Eusebius and Euthimius who by reason of the goodly statures of their tall Bodies were called Long as they were famous otherwise and accounted worthy men especially at Alexandria These Theophilus aforesaid Theophilus Dioscorus he made a Bishop intirely loved Dioscorus he in a manner constrained from the Desart and made Bishop of Hermopolis two others of them being a Bishop he constrained to live with him which they did Forced two more of them to live with him not of a willing mind but by force which usually holds not long but as Rivers still gather together by stopping becomes more strong to run their former Channel so is it with force The They cannot bear his hoording of money heaping and holding and gathering up of monies by the Bishop and his being set thereupon much displeased them and being grieved and pricked in Conscience they determine into the Desart Determine to return to the Desart again and would by no means stay with him which he essaying and not prevailing and finding that they abhorred his manner of living promised to work them a displeasure they not heeding his threats depart he as opportunity presented being He threatens them they depart prone by nature saith the History to anger and revenge sought their mischief first he began to spight Dioscorus for it grieved him to the guts saith the History that the Worshippers made so much of Dioscorus and reverenced him so little and because he could find no other way to work them trouble than by seeking to disaffect the minds of the Monks that were under their Government and favoured them he wrought this feat remembring that in conferring with those Monks they had affirmed That God was without Body and void of humane form or figure for had His devilish conspiracy in the murder of his Principle to work them mischief he the shape of man it would follow necessarily that he could suffer after the nature and guise of man and that Origen and other Writers had excellently sifted out the truth thereof That he might be revenged of these Monks though he himself was of the same Opinion he sent to the Religious Houses of the Desart That they He works it should obey neither Dioscorus nor his Brethren forasmuch as their Opinion was That God had no Body For God saith he as Holy Scriptures doth witness hath Eyes Ears Hands and Feet even as men have Dioscorus and his followers said he are of a wicked Opinion they deny with Origen that God hath Eyes Ears Feet and Hands And into this he deceived many Monks who were simple and plain Souls Idiots and divers also that were altogether unlearned unto his side This divided the Monks and set Divâ—des the Monks them to the reviling of one another for lewd and impious persons The Confederates with Theophilus called their Brethren The Original of the word Origenist or wicked men These Attributers to God the form of man called Anthropomorphites Theophilus marches with forces against the Monks whom his plot had divided It proves a deadly bâ—ttel It turns at length upon his own head Origenists and wicked men The Complices of Theophilus had the name of Anthropomorphites by interpretation such as artribute to God the form of man the bickering was great and fell out to be a deadly Battel Theophilus with his great power went to the Mount Nitria where those Religious Houses stood and aided the Monks both against Dioscorus and his Brethren The Religious men being beset with great danger had much ado to save their lives but the end turned upon Theophilus in the just Judgment of God as aforesaid who to save his life then denyed his God as now to destroy these men he opposed his Principle These things I thought convenient in one Bishop that had The reason why these two instances of this Bishop and the Emperor are produced the Patriarchal Sea to signifie and in two instances that of the Emperor and this to shew what it was that ruled in the World that made Forms of Faith and Principles of Believing Thus as to Principles of Faith Now as to Service so called Cap. 8. Concerning Service The bloody consequence of Anthems I shall give one instance of Anthems and the Original of them and therein shew how their Songs were as bloody and founded in blood as was their Doctrines or Forms of Faith and so from Egypt I shall come to Constantinople and shew how the streams of blood both in Faith and Worship ran through the Eastern Dominion of the Roman Empire The Arrians having their Conventicles in the Suburbs of Constantinople A particular instance between the Arrians and the Nicenians at Constantinople when the Festival Meetings which was used among the Christians were come viz. the Saturday and the Sunday the Arrians divised Hymns of their Faith and gathering themselves together into the Porches of the City Gates sang interchangeably such Songs as they had devised almost throughout the whole night and as the day began to dawn they were wont to go through the Gates of the City to their places where they met or their wonted Congregations singing as aforesaid which when John Chrysostome Bishop of Constantinople understood and how they had passages as this Where be these fellows that affirm three to be but one Power Fearing lest the simple sort should be beguiled caused several of those of the Faith of one Substance to go singing such Anthems in behalf of that Creed partly to suppress the Arrians and partly to confirm as he thought those of the same belief with himself but it proved otherwise for when the Arrians found that the Anthems of the other had more majesty and reverence and with a more melodious and sweet harmony were sung in the night season and because a little before their side had gotten the upper hand and prevailed they were swoln and puft up saith the History and boyling with revenge they took Arms and set on the others in which conflict many were slain on both sides And Briso an Eunuch of the Empress Many slain in the conflict Briso the Empress Eunuch wounâ—ed who favoured the Faith of one Substance and the Hymns for