Feed the Flock of God which is among you not out of your reach and hearing in a vast Diocess taking the oversight not by constraint but willingly and on willing men not for filthy lucre but of a ready wind neither as being Lords over Gods Heritage but being Examples to the Flock and when the chief Shepherd shall appear ye shall receive a Crown of Glory that fadeth not away § 11. Nothing is more certain than that the Church for above 300 years had no power of the Sword that is forcibly to meddle with and hurt mens Bodies or Estates except what the Apostles had by miracle And to this day no Protestants and not most Papists claim any such Power as of Divine Institution but only plead that the Secular Powers are bound by the Sword to destroy such as are judged Hereticks by the Bishops and to punish such as contemn the censures of the Church § 12. He that would see more for the Power of Princes vindicated from the Clergies Claim and Usurpation may find much in many old Treatises written for the Emperours against the Pope collected by Goldastus de Monarch and in Will. Barclay but much better in Bishop Bilson of Obedience and in Bishop Andrew's Tortura Torti and in Bishop Buckridge Roffensis of the Power of Kings and much in Spalatensis de Repub. § 13. The Vniversality of Christians is the Catholick Church of which Christ is the only Head or Soveraign but it is the duty of these to worship God in solemn Assemblies and to live in a holy Conversation together and to join in striving against sin and to help each other in the way to life therefore Societies united for these ends are called Particular Churches § 14. When the Apostles had converted a competent number of Christians they gather'd them into such Assemblies and as a Politick Society set over them such Ministers of Christ as are afore described to be their Guides § 15. These Officers are in Scripture called sometime Elders and sometimes Bishops to whom Deacons were added to serve them and the Church subordinately Dr. Hammond hath well described their Office in in his Annotat. which was to preach constantly in publick and private to administer both Sacraments to pray and praise God with the People to Catechize to visit and pray with the sick to comfort troubled Souls to admonish the unruly to reject the impenitent to restore the penitent to take care of the poor and in a word of all the Flock § 16. The Apostles set usually more than one of these Elders or Bishops in every Church not as if one might not rule the Flook where no more was necessary but according to their needs that the work might not be undone for want of Ministers § 17. They planted their Churches usually in Cities because Christians comparatively to the rest were few as Sects are among us and no where else usually enough for a Society and because the Neighbour-scattered Villages might best come to the Cities near them not but that it was lawful to plant Churches in the Country where there were enough to constitute them and sometimes they did so as by Clemens Roman ad Corinth by History appeareth § 18. Grotius thinketh that one City at first had divers Churches and Bishops and that they were gathered after the manner of the Synagogues and Dr. Hammond thinketh that for some time there were two Churches and Bishops in many Cities one of Jews and one of Gentiles and that in Rome Paul and Peter had two Churches whom Linus and Cletus did succeed till they were united in Clemens § 19. There is great evidence of History that a particular Church of the Apostles setling was essentially only a Company of Christians Pastors and People associated for personal holy communion and mutual help in holy Doctrine Worship Conversation and Order Therefore it never consisted of so few or so many or so distant as to be uncapable of such personal help and Communion But was ever distinguished as from accidental Meetings so from the Communion of many Churches or distant Christians which was held but by Delegates Synods of Pastors or Letters and not by personal help in presence Not that all these must needs always meet in the same place but that usually they did so or at due times at least and were no more nor more distant than could so meet Sometimes Persecution hindred them somtimes the Room might be too small Even Independent Churches among us sometimes meet in divers places and one Parish hath divers Chappels for the aged and weak that are unfit for travel § 20. Scotus began the opinion as Davenport Fr. a Santa Clara intimateth and Dion Petavius improved it and Dr. Hammond hath largely asserted it that the Apostles at first planted a single Bishop in each Church with one or more Deacons and that he had power in time to ordain Elders of a different Order Species or Office and that the word Elder and Bishop and Pastor in Scripture never signifie these subject Elders but the Bishops only and saith he there is no evidence that there were any of the subject sort of Presbyters in Scripture-times Which concession is very kindly accepted by the Presbyterians but they call for proof that ever these Bishops were authorised to make a new Species of Presbyters which were never made in Scripture-times and indeed they vehemently deny it and may well despair of such a proof § 21. But for my part I believe the foundation unproved that then there was but one Elder in a Church and think many Texts of Scripture fully prove the contrary But I join with Dr. Hammond in believing that in Scripture-times there was no particular Church that had more stated meetings for publick Communion than one For if there was so long but one Elder there could be but one such Assembly at once for they had no such Assemblies which were not guided by a Presbyter or Bishop in Doctrine Worship Sacraments and Discipline And they used to have the Eucharist every Lords day at least and often much more And one man can be at once but in one place § 22. I have elsewhere fully proved that the ancient Churches that had Bishops were no bigger than our Parishes and few a quarter so big as the greatest of them and consisted of no more than might have such present personal Communion as is before described the proofs are too large to be here recited Ignatius is the plainest who saith that this was the note of a Churches Unity that To every Church there was one Altar and one Bishop with his Fellow Presbyters and Deacons And elsewhere chargeth the Bishop to take account of his Flock whether they all come to Church even Servant-men and Maids Clemens Romanus before him intimateth the like mentioning even Country Bishops Martyr's Description of the Christian Assemblies plainly proveth it Tertullian's Description of them and many other passages in him prove it more fully He professeth that
§ 31. But if these two great Cities had indeed had yet more Altars and Churches Orbis major est Vrbe saith Hierome Two singular Cities may not over-weigh the contrary case of all the Churches If any other had been like them it would have been Antioch the third Patriarchate when as in Ignatius time as is aforesaid the Churches unity there and elsewhere was notified by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 One Altar or Altar-place and One Bishop with his Presbyters and Deacons And hence came it to be the note of a Schism to set up Altare contra Altare because one Bishop and Church had but one Altar Mr. Mede no injudicious nor Factions man saw this and asserteth it from the plain words of Ignatius § 32. How the case came to be altered it is easie to know But whether it was well or ill done is all the controversie or the chief I confess there want not some that think that the Apostles had their several assigned Provinces and that they left them to twelve Successours and this is the foundation of Patriarchal or Provincial Churches with such unproved Dreams 1. We doubt not but that the Apostles wisely distributed their Labours But we believe not that they divided the Countreys into their several Dioceses or Provinces nor that two of them e. g Iohn and Paul Peter and Paul Iames and other Apostles might not and did not do the work of an Apostle in the same Country and City Much less do we believe that one of them e. g. Iames at Ierusalem whether an Apostle or not I contend not was a Bishop over the Apostles when they resided there 2. Nor do we believe that they left any such divided Provinces to their Successors If they had it 's strange that we had not twelve or thirteen Patriarchal or Provincial Churches hence noted Which were they and how came they so soon to be forgotten and unknown And why had we first but three Patriarchs and one of those Alexandria accounting from no Apostle but from S. Mark and the other two reckoning from one and the same Apostle save that Rome reckoned from two at once Peter and Paul when as one City must say they have but one Bishop § 33. The case is known that 1. When Christians so multiplyed that one Assembly would not serve but they became enough for many the Bishops greatness and wealth increasing with the People they continued them all under their own Government and so took them all to be their Chapels setling divers Altars but not divers Bishops in one Church 2. And herewith their work also by degrees was much changed and they that at first were most employed in Guiding the whole Church in Gods publick worship and exercised present discipline before them and were the sole usual Preachers to them all the rest of the Elders Preaching but when the Bishop could not or bid them did after become distant Judges and their Government by degrees degenerated to a similitude of Civil Magistracy 3. And then they set up the old exploded question which of them should be the chief or greatest And then they that had the greatest Cities being the richest and greatest Bishops in interest because of the greatness and riches of their Flocks they got the Church Government to be distributed much like the Roman Civil Government within that Empire And where the Civil Magistrate had most and largest command they gave the Ecclesiastical Bishop the like And so they set up the Bishops of the three chief Cities as Patriarchs Rome being the first because it was the great Imperial Seat as the Chalcedon Council giveth the true reason Afterwards Constantinople and Ierusalem being added they turned them into five And Carthage and other places not called Patriarchal Seats had exempt peculiar Jurisdictions with a power near to Patriarchs And the rest of the Bishops strove much for precedency and got as large Territories as they could and as numerous Flocks and many Parishes though still the name Paroeciae was used for the whole Episcopal Church when it was turned into a Diocess § 34. I conceive that this Change of One Altar into a Diocesane Church of many Altars and Parishes was not well done but is the thing that hath confounded the Christian World and that they ought to have increased the number of Churches as the number of Christians did increase as the Bees swarm into another Hive My Reasons are 1. Christ and the Holy Ghost in the Apostles having setled a Church Species and Order like that of the Synagogues and not like that of the Temple no man ought to have changed that Form Because they can prove no power to do it and because it accuseth the Institution of Christ and the Holy Ghost of insufficiency or errour which must so soon be altered by them Perfective addition as an Infant groweth up to Manhood we deny not But who gave them power to abrogate the very Specices of the first Instituted Churches That the Species is altered is certainly proved by the different uses and Termini of the Relation For a Church of the first Institution was a Society joyned for personal Communion in Doctrine Worship and holy living But a Diocess consisting of many score or hundred Parishes that never see or know or come near one another are uncapable of any such present personal Communion and have none but Mental and by Officers or Delegates 2. By this means all the parish-Parish-Churches being turned into Chapels and un-Churched are all robbed of their Right seeing each one ought to have a Bishop and Presbyters and the benefit of that Office and Order which is now denied them and many hundred such Parishes turned into Chapels have no Bishop to themselves but one among them all to the Diocess 3. Because by this means true Discipline is become impossible and unpracticable by the distance and multitude of the people and the distance and paucity of Bishops What Christ commandeth Mat. 18. being as impossible to be done in many hundred Parishes by one Bishop and his Consistory as the Discipline of so many hundred Schools by one School-master though each School have an Usher or the care of many hundred Hospitals by one Physician perhaps at twenty or forty or eighty or an hundred miles distance 4. Because it altereth the antient Office of a Bishop and of a Presbyter and setteth new ones in the stead As a Bishop was the Bishop of one Church so a Presbyter was his Assistant Ejusdem Ordinis in the Government of the Church who now is turned into a meer Usher or Worshipping-Teacher or Chaplain 5. Because it certainly divideth the Churches For Christians would unite in a Divine Institution and the exercise of true Discipline that will never unite in a humane Policy which abrogateth the Divine and certainly destroyeth commanded necessary Discipline § 35. The very work also of the Bishop and so the Office came thus to be changed Christ having appointed no other Church
and govern the Churches of Christ according to his Laws and to go before the people in the worship of God The Prophets and Apostles did both these both reveal the Doctrine which they received from Christ and teach and guide the Church by it when they had done but the latter sort of Ministers do but the latter sort of the work The Papists and Seekers cheat men by jumbling all together as if there were no Ministers of Gods appointment but those of the former sort and therefore they call for Miracles to prove our Ministry Here therefore I shall first prove that the second sort of Ministers are of Gods Institution 2. That such need not prove their Calling by Miracles though yet God may work Miracles by them if he please 3. That we are true Ministers of Christ of this sort 1. Christ found such Ministers under the Law that were to teach and rule by the Law before received and not to receive new Laws or Massages I mean the ordinary Priests and Levites as distinguished from Prophets These Priests were to keep the Law and teach it the people and the people were to seek it at their mouth and by it they were to judge mens Causes and also they were to stand between the people and God in publick worship as is exprest Deut 31. 26. Iosh. 23. 6. Neh. 8. 1 2 3 8 18. 9. 3. Levit. 1. 2. 4. 5. 7. 13. 14. throughout Num. 5. 6. Deut. 17. 12. Mal. 2. 7. Ier. 18 18. The Prophet had Visions but the Priest had the Law Ezek 7. 26. Isa. 8. 16 20. Hag. 2. 11 12. Num. 1. 50 1 Chron. 9. 26. 16. 4. 2 Chron 19. 11. 20. 19. 30. 17 22. He was called A Teaching Priest 2 Chron. 15. 3. Lev. 10. 10 11. Deut. 24. 8. 2 Chron 17. 7 9. Ezek. 44. 23. 2 Chron. 35. 3. And Christ himself sends the cleansed to the Priest and commandeth them to hear the Pharises that sat in Moses Chair though they were no Prophets so that besides the Prophets that had their message immediately from God there were Priests that were called the Ministers of the Lord Joel 1. 9. 2. 17. and Levites that were not to bring new Revelations but to teach and rule and worship him according to the old For Moses of old time hath in every City them that preach him being read in the Synagogues every Sabbath day Acts 15. 21. The Iews rejected Christ because they knew him not nor the voice of the Prophets which are read every Sabbath day Acts 13. 27. And even unto this day when Moses is read the Vail is on their heart 2 Cor. 3. 15. And they that would not believe Moses and the Prophets thus read and preached neither will they be perswaded though one rose from the dead Luke 16. 29 31. 2. And as Priests and Levites were distinct from Prophets before Christ so Christ appointed besides the Apostles and Prophetical Revealers of his Gospel a standing sort of Ministers to 1. Teach 2. Rule 3. And worship according to the Gospel which the former had revealed and attested and proved to the world These were called Overseers or Bishops Presbyters or Elders Pastors and Teachers and also the Deacons were joyned to assist them Acts 14 23. They ordained them Elders not Prophets or Apostles in every Church Tit. 1. 5 Titus was to ordain Elders in every City Timothy hath full direction for the ordaining of Bishops or Elders and Deacons 1 Tim 3. That their work was not to bring new Doctrine but to teach rule and worship according to that received I now prove 2 Tim. 2. 2. The things that thou hast heard of me among many witnesses the same commit thou to faithful men who shall be able to teach others also Mark that its the same and not a new Doctrine and that as heard from Paul among many witnesses and not as received immediately from God and others were thus to receive it down from Timothy And v. 15. Study to shew thy self approved unto God a workman that needeth not be ashamed rightly dividing the word of truth It is not to bring new Truths but rightly to divide the old And 2 Tim. 1. 13. Hold fast the form of words which thou hast heard of me not which thou hadst immediately from God in faith and love which is in Christ Iesus that good thing which was committed unto thee keep by the Holy Ghost which dwelleth in us The Holy Ghost is to help us in keeping that which is committed to us and not to reveal more 2 Tim 6. 13 14. I give thee charge in the sight of God that thou keep this Commandment without spot unrebukable till the appearing of our Lord Iesus Christ. There was a form of Doctrine delivered to the Church of Rome Rom. 6. 17. And 1 Tim. 5. 17. The Elders that rule well are worthy of double honour especially they that labour in the Word and Doctrine You see their work was to rule and labour in the Word and Doctrine 1 Tim. 4. 13 14 15 16. Till I come give attendance to Reading to Exhortation to Doctrine meditate upon these things give thy self wholly to them that thy profiting may appear to all Take heed unto thy self and unto the Doctrine continue in them for in doing this thou shalt both save thy self and them that hear thee 1 Tim. 5. 6. If thou put the brethren in remembrance of these things thou shalt be a good Minister of Iesus Christ nourished up in the words of faith and of good doctrine whereunto thou hast attained Mark here the description of a good Minister of Christ one that 's nourished up in the words of faith and good doctrine which is the use of Schools and Universities and having attained it makes it his work to teach it and put others in remembrance of it Tit. 1. 7 9 10 11. For a Bishop must be blameless as the Steward of God holding fâ—ast the faithful word as he hath been taught mark that that he may be able by sound doctrine both to exhort and convince the gainsayers For there are many unruly and vain talkers and deceivers whose mouths must be stopped who subvert whole houses teaching things which they ought not c. So 1 Tim. 3. 1 5. The Office of a Bishop is to rule and take care of the Church of God To take heed to themselves and to all the Flock and feed the Church of God and to watch hereunto according to the word of Gods grace which is fully and wholly delivered by his Apostles and is able to build us up and give us an inheritance among the sanctified as Act. 20. 28 20 27 35 32. 1 Thes. 5. 12 13. We beseech you brethren to know them which labour among you and are over you in the Lord and admonish you this is their Office and to esteem them very highly in love for their works sake and not revile them as the
must passe as undenyed truth And thus false History is made the chief foundation of the Roman Kingdom Thus they will face you down that you are ignorant or impudent 1. If you question whether Peter was a true Bishop at Rome yea or ever there which Nilus hath shewed to be somewhat uncertain 2. Or that he setled the Roman Bishop as his successour in a supremacy over all the Christian world 3. Or that the Popes Primacie was over all the Churches on earth which indeed was but as Canterburie is in England in one Roman Empire only 4. They will perswade you that this Primacie was setled by Christ or his Apostles which was done only by Councils and Emperours of Rome 5. They would make you believe that this was from the Apostles daies which began long after 6. They would perswade you that all the Christian world submitted to it even Abassia and all the extra-imperial Churches which is no such matter 7. Yea that before Luther none contradicted the Papal power and claime but all the Christian world were Papists By many such lies they deceive thousands of the ignorant And when they challenge men to dispute by word or writing their last refuge is to bring them into a wood of History that there they may either win the game or end the chase And if a Minister of Christ be not armed here to confute their historical forgeries they will take it for a victory and triumph which made me write my last book against Johnson or Terret to shew Historically the Antiquity of our Church and the novelty of theirs which I could wish young Ministers unacquainted with Church-History would peruse But if our people were truely acquainted how things have gone in the Church from the beginning it would be one of the most effectual preservatives against Popery when now the falsifications are become its strength I have oft thought that it had been greater policy in the Papists if they could to have burnt all Church-History but specially of the Councils that the credit might have depended on their bare word For verily once reading of Crab Binnius Surius or Nicolinus would turn against them any stomack that is not confirmed in their own disease But they have overdone Baronius and now made so great and costly a load of the Councils as that the deficiency of money time wit and patient industry shall save the most even of the Priesthood from the understanding of the truth And such Epitomes as Caranza's leave out most of the culpable part and yet even such they can hardly tolerate II. The more moderate French Papists who magnifie Councils aboue Popes would make us believe that though Popes are fallible and may miscarry yet General Councils have been the universal Church-representative which have a Legislative and Iudicial Vniversal power and that our concord must be by centring in their decrees and all are Schismaticks at least that take not their Faith and Religion upon their trust But if men knew that there never was a General Council of all the Christian Churches but only of the Empire and how wofully they have miscarried it would do much to save them from all such temptations III. The overvaluers of Church grandure and wealth and maintainers of the corrupt sort of Diocesane Prelacy Patriarks c. write books and tell the ignorant confident stories how such a Prelacy hath been in the Church ever since the dayes of the Apostles and that all the Churches on earth consented to it But if the people were acquainted with Church History they would know that the primitive fixed Episcopacy was Parochial or every Church associated for personal present Communion had a Bishop Presbytery and Deacons of their own unfixed Itinerant General Pastors indefinitely taking care of many Churches And that it was the Bishops striving who should be greatest and turning single Churches into an Association of many Churches and to be but Chappels or parts of the Diocesan Church that their power and wealth might be enlarged with their Territories and the turning of Arbitrating Bishops into the Common Indicatures which must govern all Christians and such like which poysoned the Church and turned the species of particular Churches Episcopacy Presbytery and Discipline quite into another thing And to speak freely it was the many blind volumes and confident clamours of some men that rail at us as denying an Episcopacy which the universal Church hath always agreed in which drew me to write this abridgement of the Church History of Bishops Councils and Popes IV. And those that make the Ignorant believe that seditious disobedient Presbyters have in all Ages been the dividers of the Church and the Bishops the means of Vnity concord and suppression of such Schismaticks and Hereticks could never thus deceive the people were but so much Church-History commonly known as I have here collected Read Church-History and believe that if you can V. And many that take up any new opinion or dotage which is but newly broached among them would have been saved from it if they â—aâ— but known how that same opinion or the like was long ago taken up by Hereticks and exploded by the faitbful Pastors and people of the Church VI. And the sectaries who rashly seperate from some Churches because of some forms opinions or ceremonies which almost all Christians on earth have used in the former purer ages and still use would be more cautelous and fearful in examining their grounds and would hardly venture to seperate from any Church for that which on the same reason would move them to separate from almost all Christians in the whole world if not Vnchurch the Church of Christ And ancient errours and crimes would affright us from imitating them VII And those that make new ambiguous words or unnecessary practices to become necessary to Church Communion and hereticate all that differ from them or persecute them at least would be more frightened from such pernicious courses if they well knew what have been the effects of them heretofore VIII And it is not unuseful to Princes and Magistrates to see what hath corrupted and disturbed the Churches in fâ—rmer times and what cause they have to keep the secular power from the Clergies hands and to value those that for knowledge and piety are meet for their proper guiding office and use of the Church Keys but not to corrupt them by excess of worldly wealth and power nor to permit them by striving who shall seem GREATEST WISEST and BEST to become the incendiaries of the Church and world and the persecutors of the best that cannot serve their worldliness and pride The Reader must Note 1. That though much of the History be taken from others the Councils are named and numbred according to Binnius and Crabbe 2. And that because so much evil is necessarily recited I thought it needful in the beginning and end to annex a defence of the Pastors and their office and work lest any should be tempted
yea this Emperour that made him Great § 125. A book of concord by the Pope and Emperour that Images are neither to be contemptuously broken nor adored Bellarmines words against it He revileth the Popes words that Princes are Governours of the Church § 127 128. Confuted Faith and Love may be without Images § 129. It was the right of the Empire to consent or not to the chosen Pope § 132. Platina wisheth for a Ludovicus to reform the luxurious Clergy then § 133. A Paris Council write an excellent Book They tell of some struck with Thunderbolts Convulsions c. for and as working on the Lords day And say Beati Petri vicem gerimus § 136. The Emperour making his three Sons Kings they Rebel He conquereth Pipin Lotharius rebelleth again Ebbo and a Council of Bishops wickedly depose him absent and unheard and force him to resign his Scepter on the Altar and thrust him into Prison Thus was the best of Princes that most advanced the Clergy used by them on Religious pretense Ludovicus restored the second time Lotharius rebelleth still till pardoned Ludovicus dyeth § 137. The form of his condemnation by the Bishops at large with all the Articles of Accusation and his penance at the Bishops high Court of Iustice. § 139. The Emperour restored by force the Bishops recant and he forgiveth them Ebbo resigning § 140. The Wars between Ludovicus Sons Lotharius justly conquered § 145. The Bishops depose him upon impeachment as they did his Father by his will § 146. Images restored at Constantinople by Theodora a Woman she sped as Irene Photius Patriarch § 148 149. The Bishops suddenly turn again § 150. Strife for the Popedom § 151. Lotharius and his brothers agree § 153. The Archbishop of Rhemes fled and the seat vacant was ten years Governed by two Presbyters § 152. Carolus Calvus alienateth Church-lands § 153. Pope Leo and his City Leonina He writeth Massing Rules and deposeth Priests that cannot read till they amend § 154. Singing Liturgies the occasion of imposed forms § 155. A Council at Mentz punisheth murder even of Priests but with putting them from the communion § 157. CHAP. 10. Councils about Ignatius and Photius with others Hinâ—marus's description of Godescalcus and his Heresie § 1. Canons that Arch-Presbyters examine every Master of a Family personally c. That none denyed Communion have any Office civil or Military § 3. Whether unconstrained sufferers are Martyrs § 4. A hard case about the nullity of Ebbos Ordinations Two Popes differ § 5. Ignatius case § 8. Remigius and eleven more at Valence make notable decrees about Predestination Redemption Perseverance and choice of Bishops § 9. The Clergy and People to choose Bishops § 9 10. Lotharius turneth Monk § 11. No Pope Joan. § 12. Two strive for the Papacy Anastasius against Images repulst § 13 14. Thunderbolts in the Church § 16. John Bishop of Ravenna forced to submit to the Pope § 17. The Schism between Ignatius and Photius § 18. Bishops for the Emperours divorce censured by the Pope despise him § 19. Pope Nicolas against Hincmarus Against the Greek Emperour His notable Epistle He maketh the greater number of Bishops and People no sign of truth nor fewness of errour § 21. Baptism valid by one that is no Priest nor Christian. § 22. None proper Patriarchs but Apostles Successours § 22. All other Churches and Dignities made by Rome and Rome by Christ. § 24. Peter had the Empire of Heaven and Earth Ill. chosen Popes not Apostolical § 25. Many other Papal Vsurpations against Oaths Princes c. § 26 c. People still chuse Bishops § 29. None may hear Mass of a fornicating Priest § 30. Lay men must not judge or search the lives of Priests K. Charles saith none but the Bishops may depose him § 32. Photius setled by Councils § 31 33 35. Divers Councils for K. Lotharius divorce against the Pope § 38 39 40. The Pope curseth them § 41 and curseth his Legates at Const. § 42 and at Metz § 46. Hincmarus and the Pope's Contention § 43 44. Historians say the Papacy was void eight years and others but seven days § 50. Photius and his Counsels despised the Pope His deposition by Basilius a Murderer § 51. Basilius craveth the Popes pardon for the Bishops because they had almost all been deceived or false by following the upper Powers and the Churches would else be left destitute § 52. What nullifying Ordinations hath done § 53 Men wrongfully excommunicated to be received by other Bishops Presbyters to annoint the sick because the Bishops cannot visit all § 56. A Const. Council ejecteth Photius where the Bishops that were for him turn again and condemn him crying peccavimus save some few Subscriptions denyed and why § 57. This eighth General Council decreeth equal honour to Christs Image as to the Gospel Forbiddeth Patriarchs to require Bishops to subscribe to them but only to the Faith and deposeth them that do it § 58 Curseth them that say man hath two Souls All Bishops to be worshipped by Princes and not go far to meet them nor light from their Horses to them nor Petition them on great Penalties § 58. Princes as profane may not be present at Councils nor have been impudent § 58. No Lay man may dispute Ecclesiastical Sanctions be he never so wise or good But a Bishop must not be resisted though manifestly destitute of all virtue of Religion § 59. They decree that Photius be not called a Christian § 60. Bishops above Kings as Heaven above Earth § 61. The Pope but one Patriarch cannot absolve them that many Patriarchs condemn § 62. Nicetas Life of Ignatius in brief § 63. The Pope deposed by a Const. Council The Bishops wrote not Photius condemnation with Ink but with Christs blood and yet restored him and honoured him as the Emperour turned Photius deposeth and re-ordaineth and requireth subscription to him § 63. Votes hereon § 64. The Contention between Rome and Const. for ruling the Bulgarians and the effects § 65. The Pope's Monarchy then unknown § 66 68. The French Bishops against the Pope gave Ludovicus's Kingdom to Charles Calvus § 70. The King Hincmar and Bishops against the Pope § 71 72. Deposing and blinding Hincmaru's Laudunensis The Romans imprison Pope John § 75. His Acts decree for perjury § 76 77. Going to Rome merits the pardon of Murder § 77. Service in the Sclavonian Tongue forbidden them § 78. Auspertus Bishop of Milan refuseth to obey the Pope Sclavonian Service yielded to The Bishop of Vienna rejecteth a Bishop of Geneva Aptandus sent by the Pope because he was never baptized made Clerk nor Learned The Pope tells him that he himself had none of these when he was consecrated Bishop of Vienna § 77. Whether the Right of Emperours was only by the Pope's Guift § 78. Binius resolution One Church had two Bishops § 81. A General Council at Constant. restoreth Photius expungeth filioque condemneth the last
they took not the Lord's Supper save only from the hand of the Bishop Antistitis manu who could give it but to one Assembly at once Many Canons also fully shew it elsewhere cited some appoint all the people to joyn with the Bishop on the great Festivals of the year even above 300 years after Christ. The Custom also of choosing Bishops sheweth it where all the people met and chose him Yea in Cyprian's time the Exercise of Discipline proveth it when even in such great Churches as Carthage it was done in the presence of the people and with their consent § 23. The only Churches in the World that for about 200 years after Christ if not more had more than one ordinary Assembly for Church-Communion though but like our Parish Chappels were Rome and Alexandria as far as I can learn in any History For that at Ierusalem for all the numbers had no more stated Members than oft met in one place excepting occasional absents And I find no reason to believe that ever these two the chief Cities of the Empire had so long more than some London Parishes which have above sixty thousand souls as is supposed no nor near if half so many And because elsewhere I have only excepted these two Cities I will yet add somewhat to shew that even there the case was not as many now imagine § 24. Cornelius in an Epistle to Fabius of Antioch in Euseb. Hist. l. c. 43. alias 42. saith that in the Church of Rome were 46 Presbyters 7 Deacons and of other Officers 94. that is 42 Acolites 52 Exorcists and Readers with Porters Widows and impotent persons above 1050 souls who are all relieved by the grace and goodness of Almighty God c. This is the chief testimony in the third Age to prove that this one Church had more than could either meet in one place or hold personal Communion § 25. But let it be considered 1. That partly for the honour of qualified persons and partly that all the Church might in season have the help of all mens gifts they were so far in the ancient Churches from having so few as Dr. Hammond and Petavius imagine that they multiplied Officers and dignified and so employed a great part of the Church that had useful gifts Insomuch that a most credible Witness shortly after even Gregory Nazianzen saith Orat. 1. Pag. 45. that by the intrusion of men for dignity and maintenance The Church-Rulers were almost more than the Subjects The words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Of others I am ashamed who when they are no better than others and I wish they were not much worse thrust themselves upon the most holy Mystories as we say with unwashen hands and prophane minds and before they are worthy to approach to holy things ambitiously enter the Vestry it self or Chancell and press and thrust themselves about the holy Table as if they judged this Order not to be an example of Virtue but an occasion and help of getting maintenance and not to be an Office lyable to give Account but a Command in which they may be free from Censure Who being miserable or pitiful persons as to Piety and unhappy as to Splendour that is low in the World and Parts do now in number almost exceed those whom they are over or are to govern This would make one suspect that there were then many Ruling Elders that preach'd not but it 's plain they had an Office about the Sacraments Therefore this Evil increasing and getting strength with time it seems to me that they will have none under them to rule or guide but that all will turn Teachers and will Prophesie instead as was promised by God of being all taught of God So that of old the History and Parable said Saul also is among the Prophets For there neither now is nor ever was so great plenty of any other thing as there is now of these frequent Shames and Criminals for other things as they have their flourishing time have also their decay And though to repress their impetuousness be a work above my strength yet certainly to hate it and be ashamed is not the least part of Piety Judge by this what numbers of Officers of Clergy-men then the Church had § 26. Next for the Poor consider their proportions in and by other Churches Chrysost. in Matth. Edit Savil. p. 421. supposeth the Poor of the Church of Antioch whence he came to have been about the tenth part and dividing the City into three Ranks he accounts a tenth part rich and a tenth part poor and the rest of a middle Estate between both Now in Chrysostom's time the Church was so high being owned by the greatest Emperours as we may well suppose almost all or most of the rich came in Whereas at Rome in the time of Cornelius it being under reproach and cruel persecution we may well conclude that most of the rich stood out and they might say with Paul not many Great not many Noble are called few rich men comparatively receiving the Gospel it 's most likely that the poor were then far more than a tenth part if not the greater part of the Church But suppose them a tenth part which is not probable the whole Church of Rome then would be but 10500 Souls which is about the fifth part or sixth as big as Martins Parish and about a quarter as big as Stepney Parish and about a third or fourth part as big as Giles Cripplegate Parish and not half so big as Giles in the Fields and other Parishes Moreover Chrysostome Hom. 11. in Act. p. 674. computes the poor at Constantinople to be about half as many as all the other Christians and this in the most flourishing City and Age And by this measure they would yet fall further short It may be you will say that these were not the poorest of all that were kept by the Church But it 's known that ever since the times of extraordinary Community the Churches relieved all the needy according to the several degrees of their wants and these were such as were in want though not equally and they are such poor as were distinguished not only from the Rich but also from the middle sort and such as the Church took care to relieve § 27. And as for Alexandria the greatest City of the Empire next Rome as Iosephus saith de bello Iud. l. 5. c. ult it is certain that in the third Century the Christians had more Meeting Places for Divine Worship than one and in the fourth Century had many Epiphanius nameth divers Haeres 69. p. 728. Arius having one wherein he preached had that advantage to propogate his Heresie But all know that the building of Temples began after Emperours were Christians and the fair Churches which Eusebius saith they had in Dioclesians time till he destroyed them were but like our Tabernacles or private Churches and grew to Number and Ornament but a little before as
Eusebius intimateth It was a good while before there were two Churches even in Constantinople Indeed it is noted as a singularity that they had two Churches But they mistake that apply that to two Meeting Places which is spoken of two Societies because in Meletius time they had two Bishops § 28. But yet let us see how big the Christian Church was in this great City even when it had many Chapels even in Athanasius time in the fourth Century Tom. 1. Ed. Commel p. 531. in his Apology to Constant. you may find in words too large to be all transcribed that he being accused for assembling the People in the Great Church maketh this part of his Defence The confluence of the People at the Easter Solemnity was so great that if they had met in several Assemblies or by parties the other Churches were so narrow or small that they would have been in danger of suffering by the Crowd nor would the universal Harmony and Concord of the People have been so visible and efficacious if they had met in Parcels Therefore he concludeth it better for the whole Multitude to meet in that great Church being a place large enough to receive them altogether and to have a concurrence of the People all with one Voice in Symphony For if according to Christ's promise where two shall agree of any thing it shall be done for them how prevalent will be the One-voice of so numerous a People assembled together and saying Amen to God Who therefore would not admire Who would not count it a happiness to see so great a People met together in one place And how did the People rejoyce to see one another whereas formerly they assembled in several places Thus plainly Athanasius I do not hence gather that every Man Woman and Child was present In our Parish Churches that hold the Assembly some are there and usually some stay at home and come by turns But it seemeth hence plain that even in Alexandria the Christians were no more than that the main Body of them at great Solemnities could meet and hear in one Assembly Which in many of our Parishes they cannot do § 29. Add to this that Athanasius tells them that his Predecessor Alexander did as much as he had done on such occasions assembling their whole Multitude in one Church before it was dedicated pag. 532. § 30. I add a further Argument from the City it self as offered me also while I was writing this by a learned Friend in his own Words This City was by Strabo's description of it like a Souldiers Coat whose length at either side was almost thirty furlongs its breadth at either end seven or eight Furlongs Geogr. li. 17. p. 546. So the whole compass will be less than ten Miles A third or fourth part of this was taken up with publick Buildings Temples and Royal Palaces ibid. Thus is two miles and a half or three and a quarter taken up I take this to be that Region of the City which Epiphanius calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where he tells us was the famous Library of Ptolomy Philadelphus and speaks of it in his time as destitute of Inhabitants de ponder mensiâ—r n. 9. p. 166. A great part of the City was assigned to the Jews So Strabo indefinitely as Josephus quotes him Antiqu. Jud. l. 14. c. 12. Others tell us more puncutally that their share was two of the five Divisions Vshers Annals Lat. p. 859. Though many of them had their habitations in the other Divisions yet they had two fifth parts intire to themselves And this is I suppose the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Josephus saith the Successours of Alexander set apart for them Bell. Jud. l. 2. c. 21. Thus we see how six or seven miles of the ten are disposed of The greatest part of the Citizens as at Rome and other Cities is the beginning of the fourth Age were Heathens Else Antonius had wronged their City who in Athanasius time is brought in thus exclaiming by Jerome Vit. Paul p. 243. Civitas meretrix in quam totius orbis Daemonia confluxere c. A charge thus formed supposeth the prevailing Party to be guilty But let us suppose them equal and their proportion half of the five or four miles remaining Let the rest be divided between the Orthodox and the Arians and Novatians and other sorts And if we be just a large part will fall to the share of Hereticks and Sectaries For not to mention others the Novations had several Churches and a Bishop there till Cyrils time Vid. Socrat. Hist. l. 7. c. 7. The Arians were a great part of those that professed Christianity Sozom. Hist. li. 1. c. 14. And if we may judg of the Followers by the Leaders no less than half For whereas there were nineteen Presbyters and Deacons in that Church Theodor. Hist. li. 4. c. 20. Twelve was the number of their Presbyters by their ancient Constitution and seven of their Deacons as appears by Eutychius here and at Rome and elsewhere six Presbyters with Arius and five Deacons fell off from the Catholicks Sozom. Hist. li. 1. c. 14. But let the Arians be much fewer yet will not the proportion of the Catholick Bishops part in this City be more than that of a small Town one of eight or twelve Furlongs in compass And so the number of Christians on this account will be no more than might well meet for Worship in one place If the Reader will peruse Epiphanius History of the Fraction between Alexander and the Followers of Meletius in Alexandria how Alexander was impatient with their separate Meetings when Meletius was dead though till then two Bishops and Churches lived quietly in one City because they came not to his Church with the rest of the story he will easily see what a Church was then even in Alexandria Thus you see the difference of a just computation and the hasty accounts of men that judg of Places and Persons as they are in their misled imaginations and not as they were indeed and truth Mr. Dodwell in a Letter to me layeth so much on the number of the Officers and Poor before mentioned as if it proved undoubtedly a Diocesane Church when the conclusion ariseth from an erroneous comparing their Cities and times with ours and their Presbyters with our Parish-Priests and Curats And when all 's done a grand Patriarchal Church is not the measure of a Diocesane or of every Bishops Church their Presbyters had other work than our Curates have They met in the same Assembly with the Bishop and sate in a Semicircle on each side him and were as a Colledge of Governours to rule one Church and that only by the Word applyed by the Keys and not by the Sword till Cyril first usurped it for which by Historians he is noted If our times tempt you to marvel how so many Officers or Clerks were maintained by so few People Church-History affordeth you matter enough to resolve your doubt
of Christ that hate the Doctrine and Life and Cross of Christ that by pleading for Godliness and Concord may be the effectual Enemies of both and may fight against Christ in his own Livery under his Colours and with his own Arms. Whose God is their Belly who glory in their shame who mind earthly things being Enemies to the Cross of Christ The History of whom you will find in the following part of this Treatise § 40. But here I must above all remember the Reader that he is not for this Corruption of the Clergy and Government of the Church to think that the Church here ceased to be a true Church or that the Ministry was lost or that it became unlawful to hold Communion with any such Churches much less to think hardly of Christianity it self as if it were no better than false Religions because so many of its Pastors were so bad None of God's Counsels were frustrate by mans sin None of his Promises to his Church have failed For all this Christ is the Saviour of the World the Prince of Righteousness and Peace that came to destroy the Works of the Devil and to save his people from their Sins and all that are given him of the Father shall come to him and he will cast none of them out nor shall any take them out of his hands § 41. I. Let it be still remembred that as the Chronicles of Kingdoms mention only the publick Actions of Princes and great Men but name not the poor and private sort so also our Church-History of Councils and publick things say little of godly private Christians but of Patriarchs and great Prelates who yet are themselves but a very small part of the Christian World II. Note also that every Bishop had many Presbyters whose work was not to strive for superiority nor trouble the world in Councils where usually they came not and so had not a quarter of the temptations that the Bishops had And though we find mention sometimes of the Presbyters also that were naught yet the number so reproved and proved bad is not proportionable to the number of Prelates compared among themselves that miscarried in Councils The Presbyters that staid at home and followed their work in private with the Flock and came not on the Stage in publick affairs kept up the substance and practice of Religion III. And the private Christians had yet less temptation and were not so overwhelmed with worldly things nor carryed away by pride and ambition and covetousness as the ruling party were IV. And the Monks and other retired Christians that saw the Prelates sin and sâ—ares though many of them had their failings too yet no doubt kept up much serious piety and a holy life V. And no doubt but very many of the Bishops themselves were humble holy faithful men that grieved for the miscarriages of the rest Though such excellent persons as Gregory Neocesareae Gregory Nazianzen Gregory Nyssen Basil Chrysostome Augustine Hillary Prosper Fulgentius c. were not very common no doubt but there were many that wrote not Books nor came so much into the notice of the world but avoided contentious and factious Stirs that quietly and honestly conducted the Flocks in the ways of piety love and justice And some of them as S. Martin separated from the Councils and Communion of the prevailing turbulent sort of the Prelates to signifie their disowning of their sins VI. And oft times when the Prelates were at the worst God raised up some very Godly Princes that maintained Religion more than the Clergy and were an honour to it when the Bishops dishonoured it VII And it is not to be contemned that much piety was kept up among great numbers of Christians whom for some mistake the rest reviled and condemned as Schismaticks or Hereticks Little know we how many holy souls were among those that are in Epiphanius Catalogue Of the Audians and some others he seemeth to confess as much himself The Novatians were tolerated in almost all the Empire and had their Churches and Bishops having the testimony of the Orthodox that they were usually of sound faith and upright lives and stricter than other Christians were And God pardoneth the infirmity of a small mistake in judgment when men are sincerely addicted to his service Now and then a cruel Prelate did prosecute them but so did not the gentler sort as Atticus Proclus c. at Constantinople c. nor the Emperours themselves save when so instigated VIII And though the Churches in the Roman Empire kept up this grandure of Patriarchs Metropolitans and rich Prelates that after over-topped Kings it was not so in other parts of the Christian world but the Clergy lived more humbly and quietly The Scots under Columbanâ—s and their other Presbyters long lived in great piety without any Bishops And when the Scots Presbyters Finan Aidan c. ordained Bishops in Northumberland they were commonly humble holy men like themselves And both Scots and Britains so much misliked the Romane-grandure and way that when Augustine the Monk came in they would not subject themselves to the Pope or any Foreign Prelates nor so much as eat and drink with the Missionaries And the like we may say of some other Extra-imperial Churches The Spaniards themselves not only while Arian Goths of whom see the testimony of Salvian to the shame of the Orthodox but after Recaredus days for many ages lived in great quietness while Italy France and Germany were employed in Hereticating Cursing Excommunicating or bloudy Wars The great Empire of Aâ—assia as the crediblest History saith never had Bishops to this day but only one called the Aâ—uâ—â— while the whole Clergy are exercised though in too much ignorance in their Priestly Office Brocardus that lived at Ierusalem testifieth that those Eastern Christians called by the Papists Nestorians Iacobites Eutychians were commonly plain honest Religious people free from Heresie and of better lives than even the Religious of the Church of Rome and that there were not worse men at Ierusalem than the Romaâ— Catholicks The Armenians have many Bishops and one chief but live though too ignorantly and superstitiously yet in great austerity of life IX In all ages since Prelacy swelled to the corruption of the Churches and annoyance of the Peace of Kings and Kingdoms there have been still a great number of pious lamenters of the Corruptions of the Church that have groaned and prayed for reformation Insomuch that Dr. Field maintaineth that even in the Church of Rome there have been still considerable numbers of Doctors that owned truth and piety and misliked the Papal usurpations and errours The Waldenses and Albigenses exceeding numerous said they had continued from the Apostles and so from the days of Sylvester or Constantine had dissented from the Roman pride and corruptions And God hath made the Protestant Churches since the Reformation as his Vineyard where truth and piety have prospered though Satan hath been still at work
Shepherd and the Bishop of our Souls 5. That he hath used them to enlarge confirm preserve and edefie his Church to this day 6. That he maketh the best of them to be the best of men 7. That he putteth into the hearts of all good Christians a special love and honour of them 8. That he useth even the worser sort to do good while they do hurt especially some of them 9. That Satan striveth so hard to corrupt them and get them on his side 10. That Religion ordinarily dyeth away or decayeth when they fail and prove unable and unfaithful 11. That Christ commandeth men so much to hear receive and obey them and hath committed his Word and Keys to them as his Stewards 12. And hath promised them a special reward for their faithfulness and commanded all to pray for them and their preservation and success And the nature of the things tells us that as knowledge in lower things is not propagated to mankind but by Teachers man being not born wise so much less is heavenly wisdom And therefore it is that God is so regardful of the due qualification of Ministers that they be not blind guides nor novices nor proud nor careless sluggards nor self-seeking worldlings but skilful in the word of truth and lovers of God and the souls of men and zealous and diligent unwearied and patient in their holy work And when they prove bad he maketh them most contemptible and punisheth them more than other men the corruption of the best making them the worst § 48. Therefore let us make a right use of the pride and corruption of the Clergy to desire and pray for better and to avoid our selves the Sin which is so bad in them and to labour after that rooted Wisdome and Holiness in our selves that we may stand though our Teachers fall before us Let every man prove his own Work and so he shall have rejoicing in himself and not in others only Gal. 6. But let us not hence question the Gospel or dishonour the Church and Ministry no not any further separate from the Faulty than they separate from Christ or than God alloweth us and necessity requireth As we must not despise the needful helps of our Salvation nor equal dumb or wicked men with the able faithful Ministers of Christ on pretence of honouring the Office so neither must we deny the good that is in any nor despise the Office for the Persons Faults § 49. Especially let us take heed that we fall not into that pernicious Snare that hath entangled the Quakers and other Schismaticks of these times who on pretence of the faults of the Ministers set against the best with greatest fury because the best do most resist them and that revile them with false and railing language the same that Drunkards and Malignants use yea worse than the prophanest of the Vulgar even because they take Tythes and necessary Maintenance charging them with odious covetousness calling them Hirelings deceivers and what not Undoubtedly this Spirit is not of God that is so contrary to his Word his Grace and his Interest in the World What would become of the Church and Gospel if this malignant Spirit should prevail to extirpate even the best of all the Ministry Would the Devil and the Churches Enemies desire any more The very same Men that the Prelates have silenced near 2000 in England these fifteen or sixteen years together are they that the Quakers most virulently before reviled and most furiously opposed § 50. Nor will the Clergies corruption allow either unqualified or uncalled Men to thrust themselves into the Sacred Office as if they were the Men that can do better and must mend all that is amiss Such have been tryed in Licentious Times and proved some of them to do more hurt than the very Drunkards or the ignorant sort of Ministers that did but read the holy Scriptures Pride is too often the reprehender of other Mens Faults and Imperfections and would make other Mens Names but a stepping-stone to their own aspiring Folly As many that have cryed out against bad Popes and Prelates that they might get into the places have been as bad themselves when they have their Will No wonder if it be so with the proud revilers of the Ministry § 51. There is need therefore of much Wisdome and holy care that we here avoid the two extreams that we grow not indifferent who are our Pastors nor contract the Guilt of Church-corruption but mourn for the reproach of the solemn Assemblies and do our best for true and needful Reformation that the Gospel fail not and Souls be not quietly left to Satan nor the Church grow like the Infidel World and yet that we neither invade nor dishonour the sacred Office nor needlesly open the nakedness of the Persons nor do any thing that may hinder their just endeavours and success we must speak evil of no man either falsly or unnecessarily § 52. I thought all this premonition necessary that you make not an ill use of the following History and become not guilty of diabolism or false accusing of the Brethren or dishonouring the Church And that as God hath in Scripture recorded the Sins of the ungodly and the effects of Pride and of malignity and Christ hath foretold us that Wolves shall enter and devour the Flock and by their Fruits of devouring and pricking as Thorns and Thistles we shall know them and the Apostles prophecied of them I take it to be my duty to give you an Abstract of the History of Papal and aspiring Prelacy usurping and schismatical and tyrannical Councils as knowing of how great use it is to all to know the true History of the Church both as to good and evil § 53. Yea Bishops and Councils must not be worse thought of than they deserve no more than Presbyters because of such abuses as I recite The best things are abused even Preaching Writing Scripture and Reason it self and yet are not to be rejected or dishonoured There is an Episcopacy whose very Constitution is a Crime and there is another sort which seemeth to me a thing convenient lawful and indifferent and there is a sort which I cannot deny to be of Divine Right § 54. That which I take to be it self a Crime is such as is aforementioned which in its very constitution over-throweth the Office Church and Discipline which Christ by himself and his Spirit in his Apostles instituted such I take to be that Diocesane kind which hath only one Bishop over many score or hundred fixed Parochial Assemblies by which 1. Parishes are made by them no Churches as having no Ruling Pastors that have the Power of Judging whom to Baptize or admit to Communion or refuse but only are Chapels having preaching Gurates 2. All the first Order of Bishops in single Churches are deposed as if the Bishop of Antioch should have put down a 1000 Bishops about him and made himself the sole Bishop of their
Churches 3. The Office of Presbyters is changed into semi-Presbyters 4. Discipline is made impossible as it is for one General without inferiour Captains to Rule an Army But of this before § 55. Much more doth this become unlawful 1. when deposing all the Presbyters from Government by the Keyes of Discipline they put the same Keyes even the Power of decâ—etive Excommunication and Absolution into the hands of Laymen called Chancellours and set up Courts liker to the Civil than Ecclesiastical 2. And when they oblige the Magistrate to execute their Decrees by the Sword be they just or unjust and to lay Men in Goals and ruine them meerly because they are Excommunicated by Bishops or Chancellours or Officials or such others and are not reconciled And when they threaten Princes and Magistrates with Excommunication if not Deposition if they do but Communicate with those that the Bishop hath Excommunicated 3. Or when they arrogate the power of the Sword themselves as Socrates saith Cyril did Or without necessity joyn in one person the Office of Priesthood and Magistracy when one is more than they can perform aright § 56. And it becometh much worse by the tyrannical abuse when being unable and unwilling to exercise true Discipline on so many hundred Parishes they have multitudes of Atheists Infidels gross ignorants and wicked livers in Church-Communion yea compel all in the Parishes to Communicate on pain of Imprisonment and ruine and turn their censures cruelly against godly persons that dare not obey them in all their Formalities Ceremonies and Impositions for fear of siâ—â—ing against God And when conniving at ignorant ungodly Priests that do but obey them they silence and ruine the most faithful able Teachers that obey not all their imposing Canons and swear not and subscribe not what they bid them § 57. Undoubtedly Satan hath found it his most successful way to fight against Christ in Christs own name and to set up Ministers as the Ministers of Christ to speak indirectly against the Doctrine Servants and interest of Christ and as Ministers of Light and righteousness and to fight against Church-Government Order Discipline and Unity by the pretences of Church Government Order Discipline and Unity and to cry down Schism to promote Schism and to depress Believers by crying up Faith and Orthodoxness and crying down Heresie and Errour Yea to plead God's Name and Word against himself and to set up Sin by accusing Truth and Duty as Sin § 58. II. That which I take for Lawful Indifferent Episcopacy is such as Hierome saith was introduced for the avoiding of divisions though it was not from the beginning When among many Elders in every single Church one of most wisdom and gravity is made their President yea without whom no Ordinations or great matters shall be done The Churches began this so early and received it so universally and without any considerable dissent or opposition even before Emperours became Christians that I dare not be one that shall set against it or dishonour such Episcopacy § 59. Yea if where â—â—t men are wanting to make Magistrates the King shall make Bishops Magistrates and joyn two Offices together laying no more work on them than will consist with their Ecclesiastick work though this will have inconveniencies I shall not be one that shall dishonour such or disobey them § 60. III. The Episcopacy which I dare not say is not of Gods institution besides that each Pastor is Episcopus Grâ—gis is that which succeedeth the Apostles in the Ordinary part of Church-Government while some Senior Pastors have a supervising care of many Churches as the Visiters had in Scotland and are so far Episcopi Episcoporum and Arch-bishops having no constraining power of the Sword but a power to admonish and instruct the Pastors and to regulate Ordinations Synods and all great and common circumstances that belong to Churches For if Christ set up one Form of Government in which some Pastors had so extensive work and power as Timothy Titus and Evangelists as well as Apostles had we must not change it without proof that Christ himself would have it changed § 61. But if men on this pretence will do as Rome hath done pretend one Apostle to be the Governour of all the rest and that they have now that Authority of that Apostle and will make an Universal Monarch to rule at the Antipodes and over all the World or will set up Patriarchs Primates Metrâ—politans and Arch-bishops with power to tyrannize over their Brethren and cast them out and on pretence of Order and imitating the Civil Government to master Princes or captivate the Churches to their pride and worldly interests this will be the worst and most pernicious tyranny § 62. And as it is not all Episcopacy so it is not all Councils that I design this History to dishonour No doubt but Christ would have his Church to be as far One as their natural political and gracious capacities will allow And to do all his work in as much love peace and concord as they can And to that end both seasonable Councils and Letters and Delegates for Concord and Communication are means which nature it self directeth them to as it doth direct Princes to hold Parliaments and Dyets In the multitude of Councellours there is safety Even frequent converse keepeth up amity In absence slanderers are heard and too oft believed A little familiarity in presence confuteth many false reports of one another which no distant defences would so satisfyingly confute And among many we may hear that which of few we should not hear How good and pleasant is it for Brethren to dwel together in Unity And the Concord of Christians greatly honoureth their holy profession as discord becometh a scandal to the world But all this and the measures and sort of Unity and Concord which we may expect and the true way to attain it I have fuller opened in a Treatise entitled The true and only tâ—rms of the Concord of all Christian Churches § 63. When Christians had no Princes or Magistrates on their side they had no sufficient means of keeping up Unity and Concord for mutual help and strength without meetings of Pastors to carry on their common work by consent But their meetings were only with those that had nearness or neighbourhood And they did not put men to travel to Synods out of other Princes Dominions or from Foreign Lands much less did they call any General Councils out of all the Christian Churches in the world But those that were capable of Communion by proximity and of helping one another were thought enough to meet for such ends § 64. And indeed neither nature nor Scripture obligeth us to turn such occasional helps into the forms of a State-policy and to make a Government of friendly consultations And therefore though where it may be done without fear of degenerating into tyranny known times of stated Synods or meetings of Pastors for Concord are best as once a
the Arian Bishops in which he sweareth or calleth God himself to witness that it is not for his Sufferings which are not great but for the Peace of the Church of which he knew those Bishops to be Lovers and which is better than Martyrdom that he did what he did § 19. I. Before these there were many Provincial Councils called to decide the Controversie of the time of Easter and as that at Rome in Palestine Pontius and one in France went one way so that of Asia under Polycrates Ephes. went another way professing to stick therein to the Gospel and the Tradition of their Fathers For which Victor would needs excommunicate them which Irenaeus sharply reprehendeth It s worth the noting That as the wrong party pleaded Tradition so the right party pleaded Reason and Scripture as you may see in Beda's Fragment of the Palestine Council sub Theoph. Caesar. Bin T. 1. p. 132. And that the main argument used was the Divine Benediction of the Lords day which they may note that question the ancient observation of that day § 20. II. The next Council recorded Bin. p. 135. is one at Carthage under Agrippinus which decreed the re-baptizing of those that were baptized by Hereticks For which they are commonly now condemned § 21. And Binnius noteth that they had this from their Countryman Tertullian whose zeal against Hereticks was so hot that he would have nothing no not Baptism common with them so Baron an 217. n 1 2 3. an 258. n. 19 20. Yet is this man now numbred with Hereticks § 22. III. The Concilium Labesitanum is the next in order where one Privatus was condemned for an Heretick mentioned by Cyprian Epist. 55. But saith Binnius what his Heresie was is not known nor mentioned § 23. IV. Next we have an Arabian Council in which the Errour of the Souls Mortality allowing it only to rise again with the Body at the Resurrection was excellently oppugned and expugned by Origen but it was by that Origen who himself is called a blasphemous Heretick § 24. V. The next mentioned Council Bin. p. 158. was at Rome about the restoring of the Lapsed upon Cyprian's motion A business that made no small dissention while Lucianus and some others made the Church-door too wide and Novatus and Novatianus made it too narrow and Cyprian and the Roman Clergy went a middle way bitter and grievous were the Censures of each other and long and sad the Schisms that did ensue the rigour of the Novatians being increased by their Offence at other mens sinful latitude and tepidity § 25. By the way it is worth the considering by some Papists who make both a Bishop Essential to a Church and a Pope to the Church-Universal and deny Church-Government to Presbyters that this Council is said to be called by the Roman Clergy the Presbyters and Deacons when the Church had been a year or two without a Bishop through the sharp persecution of Decius upon Fabian's Death And it is to the Roman Clergy Presbyters and Deacons that Cyprian at this time wrote divers of his Epistles as they wrote to him insomuch that Binnius sticketh not to say that in this interregnum the Roman Clergy had the care or charge of the Vniversal Church Quaer How far their Government even of Bishops whom they Assembled in this Council was Canonical or valid § 26. VI. After this there was another Council at Carthage and two at Rome and one in Italy and another at Carthage about the same Controversie where it was determined that the Lapsed should be received to Repentance and after a sufficient space of Penance should communicate but not sooner And that the Bishops that lapsed should be uncapable of Episcopacy and communicate only with the Laity upon their penance Yet Cyprian in time of a renewed Persecution thought meet to relax this and take in the Penitent presently lest they should be discouraged under Suffering But Foelicissimus one of his Deacons made himself the Head of a Faction by taking men in by his own Authority too soon and Novatus and Novatian as is said being against their taking into Communion at all the Councils excommunicated them all as Schismaticks Where note that Novatus an African Priest that went to Rome and got Novatian ordained Bishop did not deny them Pardon of Sin with God but only Church-Communion 2. Nor did he deny this to other great Sinners repenting but only to those that lapsed to Idolatry or denying Christ. But the Novatians long after extended it to other heynous Crimes as upon supposed parity of Reason § 27. VII Next this we have Cyprians African Council in which after the censuring of some that reproached a Pastor they condemn a Dead Man called Victor because by his Will he left one Faustinus a Presbyter the Guardian of his Sons which the Canons had forbidden because no Ministers of God should be called from their sacred Work to meddle with Secular things Therefore they Decree that Victors Name shall not be mentioned among the Dead in Deprecation nor any Oblation made for his Rest. Non est quod pro dormitione ejus apud vos fiat oblatio aut deprecatio aliqua nomine ejus in Ecelesiâ frequentetur The case of the Clergy is much altered since then And whether the penalty had more of Piety as to the end or Errour in the rigor and the matter as if it were a Punishment to the Dead not to be offered for or prayed for I leave to further consideration Cypr. li. 1. Epist. 66. § 28. VIII The next Council we meet with is Concil Iconiense an 258. where the Bishops of Cappadocia Cilicia Galatia and other Oriental Provinces at Iconium in Phrygia Decreed that the Baptisms of Hereticks their Ordinations Imposition of Hands and other sacred Actions were invalid For which saith Baronius an 258. n. 14 15 16. Pope Stâ—phen Excommunicated all these Oriental Bishops and Reprobated the Council and would not receive or hear their Legates Of which Firmilianus Caesar. Cappad writeth to Cyprian against him § 29. IX At the same time Euseb. lib. 7. c. 6. tells us there was also a Synod at Synadis yea divers in other places that all decreed the same thing for rebaptizing those that were baptized by Hereticks and that this had been the Bishops opinion of so long time before that Eusebius durst not condemn it Vid. Baron Anno 258. n. 17. But it is now commonly condemned § 30. X. If they had confined their opinion of rebaptizing to such Hereticks as are strictly so called that renounce any essential Article of the Faith they might have made the Controversie hard But as Hereticating increased so their own difficulties increased And now the Novatians were pronounced Hereticks it grew a hard question whether all that the Novatians had baptized must be rebaptized And for this an African Council Anno 258. concluded affirmatively Because all that are baptized are baptized into the Church But Hereticks are not in the
happen on a Sunday Easter day is the Sunday after This is one of the things that about 2000 Ministers are silenced for not Declaring Assent Consent and Approbation of yea to the use of it and so to keep Easter at a wrong time But how Sylvester came to have power to say all and to banish men and Constantine sit by and say nothing I know not Dedit eis anathema damnavit eos extra urbes suas Cap. 3. He Decreed that no Presbyter shall accuse a Bishop no Deacon a Presbyter c. and no Layman any of them And that no Prelate shall be condemned but in 72 Testimonies nor the chief Prelate be judged of any one because it is written The Disciple is not above his Master And no Presbyter shall be condemned but in 44 Testimonies no Cardinal Deacon but in 36 c. And what may they not then do or be Cap. 5. He Decreed clarâ voce thaâ— no Presbyter should make Chrisme because Christ is so called of Chrisme The 12. Cap. is Nemo det poenitentiam nisi quadraginta annorum petenti Let no man give repentance or penance but to one that seeketh forty years Cap. 14. Let no man receive the witness of a Clergy-man against a Lay-man Cap. 15. For no man may examine a Clergy-man but in the Church Cap. 16. Let no Clerk Deacon or Presbyter for any Cause of his enter into any Court because Omnis Curia à Cruore dicitur every Court is so called from blood and is an offering to Images For if any Clergy-man enter into a Court let him take his Anathema never returning to his Mother the Church Cap. 17. Let no man put a sunning Clergy-man to death no Presbyter no Deacon no Bishop that is over a Clerk or Servitor of the Church may bring him to death But if the Clergy man's cause so require let him be three days deprived of honour that he may return to his Mother-Church Cap. 18. No Deacon may offer against a Priest a Charge of filthiness Cap. 20. No man shall judge of the Prime seat because all seats desire justice to be tempered of the first seat The Subscribers were 284 Bishops what did the other 57 45 Priests and 5 Deacons and the two following and Constantine and his Mother Helena O brave Pope and Clergy O patient Council that subscribed to one man and pretended to no judgment O humble Constantine that subscribed to all this and said nothing And a womans subscription perfecteth all And O credulous Reader that believeth this CHAP. III. The Council of Nice and some following it § 1. XXX WE come now to the first General Council General only as to the Roman World or Empire as the History and Subscriptions prove and not as to the Whole World as the Papists with notorious impudence affirm which I have elsewhere fully proved This Council was called as is probably gathered Anno 325 in the 20th year of Constantine though others assign other years That they were congregate about the Arian Heresie and the Eastern Controversie is commonly known As also what wisdom and diligence Constantine used to keep the Bishops in peace Who presently brought in their Libels of accusations against each other which he took and burnt without reading them earnestly exhorting them to peace and by his presence and prudent speech repressing their heats and contentions whereby the Synod was brought to a happy end as to both the controverted Causes And Eusebius Nicomed and Arius were brought to counterfeit repentance and consent to the Nicene Faith which Constantine perceiving being set upon the healing of the divided Bishops and Churches he commanded that Arius should as reformed be received to Communion which Athanasius refusing caused much calamity afterward § 2. Because the Case of the Meletians is brought in by this Council I think it useful for our warning in these times to recite the sum of their story out of Epiphanius p. 717 c. Haer. 63. Meletius saith he was a Bishop in Thâ—bais in Egypt of sincere Faith even to the death In Diocletians Persecution Peter Bishop of Alexandria and he were the chief of the Bishops that were laid in Prison as designed to Martyrdom while they were there long together with many fellow-prisoners many called to Tryal before them were put to death and many for fear subscribed to Idolatry or denyed Christ And when they had done professed repentance and craved peace of the Church As it had been in Novatus his Schismes so it fell out here Peter Bishop of Alexan. was for peace and pardon Meletius and most of the other suffering prisoners were against it and said If they may thus revolt to save themselves and be presently pardoned it will tempt others to revolt Peter seeing his opinion was rejected rashly took his Cloak and hang'd it like a Curtain over the midst of the prison-room and said Those that are for me come to me on this side and those that are for Meletius go on that side to him Whereupon far most of the Bishops Priests Monks and people that were in prison went to Meletius and but few to Peter A â—ouler Rupture than that of the English Fugitives at Frankford This unhappy word and hour began the misery among good men expecting death From that hour they keep all their meetings separate Shortly after Peter was Martyred and Meletius was judged to the Mines As he went thither through the Country he every where made new Bishops and gathered new Churches so that there were two in the several Cities Those old ones that followed Peter called their Meeting The Catholick Church The other called theirs The Martyrs Church But yet they held a Unity of Faith Even the sufferers that laboured in the Mines divided and did not pray together At last Meletius and the rest were restored unto peace and at Alexandria Alexander and he lived in familiarity and Meletius was he that detected Arius and brought him to Alexander to be tryed But when Meletius was dead Alexander grew impatient at the private separate Meetings of his followers and troubled them and vexed them and began to use violence against them and would not have them depart from his Church They refused still and this bred stirs and Tumults Alexander persecuting them and following them yet more sharply they sent some men eminent for piety and parts to the Emperours Court to Petition for Liberty for their private Meetings without impediment Of these Paphnutius and Iohn their Bishop and Callinitus Bishop of Pellusium were chief who when they came to Court being named Meletians the Courtiers rejected them and drove them away and they could not get access to the Emperour On this occasion being put to wait long at Constantinople and Nicomedia they fell into acquaintance with Euschius Bishop of Nicomedia the Head of the Arians who pretending repentance was become great with the Emperour who was all for the Clergies peace and concord To Eusebius they open all
of scandalous and uncapable men Can. 9. and 10. Which will justifie Pope Nicholas forbidding any to take the Mass of a Fornicating Priest 3. That Rural Bishops were then in use and allowed by the Council Can. 8. 4. That no Bishop was to remove from one Church to another Can. 15. which Euseb. Nicom soon broke 5. Even in the Arabick Canons the 4th si populo placebit is a Condition of every Bishops Election 6. The 5th Arab. Canon in case of discord among the people who shall be their Bishop or Priest it is referred to the people to consider which is most blameless And no Bishop or Priest must be taken into anothers place if the former was blameless So that if Pastors be wrongfully cast out the people must not forsake them nor receive the obtruded 7. Those Ordained by Meletius were to be received into the Ministry where others dyed If by the suffrage of the people they were judged fit and the Bishop of Alex. designed them Sozom. l. 1. c. 23. § 15. XXXI The next Council in Binnius and in Crabs Order is said to be at Rome under Sylvester with 275. Bishops But this is confessed to be partly false if not all And is the same that is before mentioned which ordered that no Bishop should ordain any Clerk nisi cum omni adunatâ Ecclesiâ But with all the Church united or gathered into one Which Canon seemeth made when a Church was no more than could meet together and when the People had a Negative Voice But the Concil Gangrense is Binnius's next though Crab put afterward some of the forementioned also said to be in Sylvesters days and yet Sozomen and some others say that the Council of Nice was in Iulius days though most say otherwise Here were sixteen Bishops who condemned some Errours of Eustathius of Armenia or rather one Eutactus as Bin. thinks who was too severe against Marriage as if it were sinful and against eating Flesh and against receiving the Sacrament at the Hands of a married Priest he made Servants equal with their Masters he set light by Church-Assemblies he drew Wives to leave their Husbands for Continency and on pretence of Virginity despised married Persons These superstitions they here condemned § 16. XXXII An. 335. The Council at Tyre was held for the Tryal of Athanasius where he was unjustly condemned and thereupon by Constantine banished though his innocency was after cleared Had not his severity against the Meletians driven them to joyn with the Arians against him Epiphanius saith they had not been able to make head thus against him Constantines Epistle to the Alexandrians lamenting and chiding them for their Discords is well worth the translating but that I must not be so tedious See it Bin. p. 391. § 17. XXXIII The next is a Council at Ierusalem An. 335. where Arius Faith was tryed approved and he restored to Alexandria and the favour of Constantine The Creed which he gave in was this We believe in one God the Father Almighty and in the Lord Iesus Christ his Son begotten of him before all Ages God the Word by whom all things were made which are in Heaven and in Earth Who came down and was Incarnat◠and Suffered and Rose again and Ascended to the Heavens and shall come again to Iudge the Living and the Dead And in the Holy Ghost The Resurrection of the Flesh The Life of the World to come and the Kingdom of Heaven In one Catholick Church of God extending it self from one end of the Earth unto the other Arius with this protesting against vain Subtilties and Controversies desireth the Emperour to accept of this as the Evangelical Faith and the Council and the Emperour receive him as for the joyful restoration of Unity and Peace and so would undo what was done at Nice The Emperour was so greatly troubled at the continued divisions of the Bishops that he was glad of any hope of Unity and Peace But this proved not the way § 18. XXXIV An. 336. A Council was called at Constantinople in which they accused condemned and banished Marcellus Ancyranus an Adversary to the Arians as if he had denyed the Godhead of Christ upon some wrested word though it was their denying it that offended him Here also Arius was justified and Athanasius condemned But Arius dyed shortly after § 19. XXXV The next is a Council of 116 Bishops at Rome in or about An. 337. under Iulius in which the Nicene Creed was owned and the Arians condemned and nothing else down that is recorded § 20. XXXVI The next was a Council at Alexandria which vindicated Athanasius from his Accusations when Constantinus junior sent him home from his Banishment § 21. XXXVII The next was a Council at Antioch of near 100 Bishops of which 36 were Arians the most Orthodox and the holy Iames of Nisibis one yet they deposed Athanasius and the Arians it 's like by the Emperours favour carryed it In his place they put George a Cappadocian suspected to be an Arian whom as I said before the People murdered burnt and scattered his Ashes in the Wind and he was one of the Arians Martyrs Unless England had ever been Arian I cannot believe them that say that this is the St. George that the English have so much honoured § 23. This Arian Council finding that the Emperours favour gave them the Power made many Canons against Non-Conformists The first Can. is against them that keep not Easter at the due time The second against them that come to the hearing of the Word but communicate not publickly in the Lords Supper and Prayers and against them that keep private Meetings and that communicate with them Can. 4. Was to make their Case hopeless that exercise the Ministry after they are Silenced or Deposed be they Bishops Priests or Deacons Can. 5. Was that if any Priest or Deacon gathered Churches or Assemblies against the Bishops Will and took not warning he was to be Deposed And if he go on to be oppressed by the exteriour Power as Seditious There is their Strength Can. 6 and 7. None suspended by his own Bishop was to be received by another nor any Stranger without Certificates Can. 8. Country-Priests may not write Canonical Epistles but Rural Bishops may Can. 9. No Bishop must do any thing without the Metropolitane save what belongeth by Ordination and Guidance to his own Church Can. 10. Though the rural Bishops are consecrated as true Bishops yet they shall only govern their own Churches and Ordain such lower Orders as they need but not Ordain Presbyters or Deacons without the City-Bishops to whom they are subject Can. 11. Casteth out all Bishops or other Clergy-men that go to the Prince without the Metropolitane's Counsel or Letters Can. 12. Deposed or silenced Ministers must not go to Princes for relief but appeal to a Synod Can. 13. Bishops must not go or ordain in other Diocess unless sent for by the Metropolitane else their Ordinations there
have corrupted sacred Societies Doctrine Worship Discipline and Conversation and when the Prince of pride and darkness the God of this World could not directly expugne Christianity he hath under pretence of Government Unity and Advancement to the Church set his Malignant Ministers in the Chairs and Pulpits of the Church to do his work and fight down piety love and peace in the name of Christ and as it were by his Authority and instead of persecuting Heathens Satan hath set up contentions dividing and silencing and persecuting Prelates to smite the true Shepherds and scatter the Flocks and as for Faith and Order to tread down the true life of Faith Love and Order and to be the Capital Enemies of the Church while they would make themselves its Heads Advancers and Defenders so that the chief good and the chief mischief hath come to the Church by the means of the Pastors And no Schismes no Heresies no Persecutions have been more grievous than those that have been caused by a tyrannical and contentious Clergy witness all the Conciliary Episcopal Schismes Wars and Bloodshed mentioned in this Collection witness the many hundred thousand Albigenses Waldenses and Bohemians murdered as for the Faith and Church witness the 30000. or 40000. at once murdered at the French Massacre witness the horrid cruelties of the Inquisition witness the Volumes of burned and otherwise murdered Protestants and witness the Irish Zeal stirr'd up by their Clergy that murdered two hundred thousand in so narrow a room as that small Country and in so few Weeks And whoever is the Antichrist certainly in Rome and the Militant Tyrannical Church-Clergy is found the blood of the Saints and Martyrs of Jesus and as proud contentious Patriarchs and Prelates ruined Religion and the Empire in the East and gave it up to Mahometan darkness and cruelty so have they under the name of Christianity impugned the Christian Interest in the West I end with G. Heebert Only the West and Rome do keep them free From this contagious infidelity And this is all the Rock whereof they boast As Rome will one day find unto her cost Sin being not able to extirpate quite The Churches here bravely resolv'd one night To be a Churchâ—man and to wear a Mitre The old debauched Ruffian would turn Writer I saw him in his Study where he sate Busie in controversie sprung of late A Gown and Pen became him wondrous well His grave aspect had more of Heaven than Hell Only there was a handsome picture by To which he lent a corner of his eye As Sin in Greece a Prophet was before And in old Rome a mighty Emperour So now being Priest he plainly did profess To make a Jest of Christs three Offices The rather since his scattered juglings were United now in one both time and sphere From Egypt he took petty Deities From Greece Oracular Infallibilities And from old Rome the liberty of pleasure By free dispensing of the Churches Treasure Then in memorial of his Ancient Throne He did sirname his Palace Babylon Yet that he might the better gain all Nations And make that name good by their transmigrations From all these places but at divers times He took five Vizards to conceal his Crimes From Egypt Anchorisme and retiredness Learning from Greece from old Rome stateliness And blending these he carried all mens eyes While Truth sate by counting his Victories Whereby he grew apace and scorn'd to use Such force as once did captivate the Iews But did bewitch and finely work each Nation Into a voluntary transmigration All post to Rome Princes submit their Necks Either to his publick Foot or private Tricks It did not fit his Gravity to stir Nor his long Journey nor his Gout and Fur Therefore he sent out ABLE MINISTERS States-men wiâ—â—in without door Cloysterers Who without Spear or Sword or other Drum Than what was in their Tongue did overcome And having conquer'd did so strangely rule That the whole World did seem but the Popes Mule As new and old Rome did one Empire twist So both together are one ANTICHRIST Yet with two Faces as their Ianus was Being in this their old crackt Looking-glass How dear to me O God thy Counsels are Who may with thee compare Thus Sin triumphs in Westerns-Babylon Yet not as Sin but as Religion Of his two Thrones he made the later best And to defray his journey from the East Old and new Babylon are to Hell and Night As is the Moon and Sun to Heaven and Light CHAP. XIV LEst this treatise be mistaken abused to the dishonour of the Christian Religion Church or Ministry I adde two papers which I long agoe published for the Ministry 1. Against profane Malignants 2. Against Sectarians especially those called Seekers as also Papists others that for interest or faction deny or vilifie the Pastors One sheet for the Ministry Against the Malignants of all sorts AS mans first felicity was attended with the malice of the Serpent so is the wonderful work of his Restauration The promise of Reconciliation by the seed of the woman is joyned with a proclamation of open war with the Serpent and his seed The enmity was hottest in the Devil and his seed against Christ himself who bare and overcame it and is become the Captain of our salvation that his Church may overcome by his Cross and Strength and Conduct The next degree of malice is against his officers the most eminent the General Officers had the hottest assault and his ordinary Officers bear the next That we shall be hated of all men for the name of Christ Mat. 10. 22. is still verified to our experience Not only the openly prophane abhor us for our work sake but false-hearted professors that turn from the truth do presently turn Malignants against the Ministry and many weak ones that are better minded are dangerously seduced into a guilt of the sedition To all these I here proclaim in the name and word of the Lord Numb 16. 26. Depart I pray you from the tents of these wicked men and touch nothing of theirs lest ye be consumed in all their sins Which I shall now open to you 1. The office of the Ministry is an undoubted Ordinance of God to continue in the Church to the end of the world No man can pretend that they ceased with the Apostles for it is Gods will that ordinary fixed Presbyters shall be ordained in every Church Acts. 14. 23. Tit. 1. 5. 1 Tim. 3. 1. 2 Tim. 2. 2. And Pastors and Teachers are appointed for the perfecting of the Saints for the work of the Ministry and edifying of the body of Christ till we all come to a perfect man Ephes. 4. 11 12 13. A Ministry authorized to Disciple the Nations baptize and teach them is instituted by Christ as King and Saviour and have his Promise to be with them alway to the end of the world Mat. 28. 18 19 20. The same necessity and work continueth
the Parliaments complaints of Popery Arminianism and Arbitrary Illegalities and after saith Hist. Presb. p. 465. 470. The truth is that as the English generally were not willing to receive that yoak so neither did the Houses really intend to impose it on them though for a while to hold fair quarter with the Scots they seemed forward in it This appears by their Declaration of April 1646 Nor have they lived to see their dear Presbytery setled or their Lay-Elders entertained in any one Parish of the Kingdome that 's false on the other side and yet all must be done by this Parliament as Presbyterians four years before when they were Episcopal distasting only the persons and actions of Bishop Laud Wren and some other present Bishops If I find a man like Schlusselburgiâ—s fall Pell-mell with reproach on all that differ from him or Dr. Heylin speak of blood with pleasure and as thirsty after more as of Thacker Vdall c. or as designing to make Dissenters odious as he and most of the Papists Historians do as the Image of both Churches Philanax Anglicus the Historical Collections out of Heylin I will believe none of these revilers further than they give me Cogent proof I hear of a Scots Narrative of the Treasons Fornications Witchcrafts and other wickedness of some of the Scottish Presbyterians and as for me the Author knoweth not what to call me unless it be a Baxterian as intending to be a Haeresiarcha being neither Papist nor of the Church of England nor Presbyterian nor Independent c. To this I say I have no acquaintance with any Scots Minister nor ever had in my life except with Bishop Sharp that was murdered and two other Bishops and two or three that live here in London therefore what they are I know not save by Fame But though I have heard that Country asperst as too much inclin'd to Fornication I never before heard the Religious part and Ministers so accused Either it is true or false if false shame be to the reporters if true what doth it concern us here or any that are innocent any further than to abhor it and lament it and to be thankful to God that it is another sort of men that are called Puritans in England and that in all my acquaintance with them these 56 years which hath been with very many in many Countries I remember not that ever I heard of one Puritan man or woman save one accused or suspected of fornication and that one yet living though openly penitent hath lived disowned and shamed to this day but I have heard of multitudes that revile them that make a jest and common practice of it Try whether you can make the Inhabitants of this City believe that the Nonconformists or Puritans are fornicators drunkards or perjured and that their accusers and haters are innocent men that hate them for such Crimes But it s possible that you may make men of other Countries or Ages believe it and believe that we wear Horns and have Cloven Feet and what you will but I fear not all your art or advantages on those that are acquainted with both sides But the misery is that faction ingageth men to associate only with their party where they hear reproaches of the unknown dissenters from whom they so estrange themselves that the Neighbours near them are as much unknown to them save by lying same as if they lived an hundred miles from them I remember Mr. Cressey once wrote to me that he turned from the Protestant Religion to the Roman because there was among us no spiritual Books of Devotion for Soul Elevations and affectionate Contemplation And I told him it was Gods just Judgment on him that lived so strange to his Neighbours because they are called Puritans and to their Writings which Shops and Libraries abound with had he read Bishop Halls Mr. Greenhams Mr. Ri. Rogers Mr. Io. Rogers Mr. Hildershams Mr. Boltons Mr. Perkins Mr. Downhams Mr. Reyners Dr. Sibbes c. yea or no better than my own the Saints Rest the Life of Faith the Divine Life the Christian Directory c. or had he read the Lives of Divines called Puritans or but such as two young men published partly by my self Ioseph Allen and Iohn Ianeway he would never have gone from the Protestants to the Papists because of our formality and want of an affectionate spiritual sort of devotion especially knowing what excess of formality is among the Papists and how much it is of the Clergies accusation of the Puritans that they are for too little form and too much pretence of spiritual devotion But if any called Religious or Puritans or Presbyterians be vicious I know no men that so heartily desire their punishment and ejection as those that are called by the same names I thank God that these twenty years while neither Wit Will nor Power hath been wanting against them I have scarce heard of two men if one that have been judged and proved guilty of any such immorality of all the ejected silenced Ministers in this Land I would I could say so of their Adversaries II. And now I must speak to the Accusers speeches of my self I thank you Sir that you feigned no worse against me if I am an Haeresiarcha why would not you vouchsafe to name that Heresie which I have owned I have given you large Field-room in near 80 Books and few men can so write as that a willing man may not find some words which he is able to call Heresie A little learning wit or honesty will serve for such an hereticating presumption 2. I never heard that Arminius was called an Arminian nor â—â—ther a Lutheran nor Bishop Laud a Laudian but if you be upon the knack of making Names you best know your ends and best know how to fit them to it 3. But seriously do you not know my Judgment will not about 80 Books inform you how then can I help it 4. No but you know not what Party I am of nor what to call me I am sorrier for you in this than for my self if you know not I will tell you I am a CHRISTIAN a MEER CHRISTIAN of no other Religion and the Church that I am of is the Christian Church and hath been visible where ever the Christian Religion and Church hath been visible But must you know what Sect or Paâ—â—y I am of I am against all Sects and dividing Parties But if any will call Meer Christians by the name of a Party because they take up with meer Christianity Creed and Scripture and will not be of any dividing or contentious Sect I am of that Party which is so against Parties If the Name CHRISTIAN be not enough call me a CATHOLICK CHRISTIAN not as that word signifieth an hereticating majority of Bishops but as it signifieth one that hath no Religion but that which by Christ and the Apostles was left to the Catholick Church or the Body of Jesus Christ on Earth
And now Sir I am sorry that you are not content with meer Christianity and to be a Member of the Catholick Church and hold the Communion of Saints but that you must needs also be of a Sect and have some other Name And how shall I know that your Sect is better than another Were not the Papists Sectaries and Schismaticks damning most of Christs Body on Earth for not being subject to their Pope I should not be so much against them I find promises of Salvation in Scriptures to Believers that is Christians as such if such sincerely but none of the salvation of men as Papists Diocesans Grecians Nestorians Eutychians c. I would say also nor as Protestants did I not take the Religion called Protestant a Name which I am not fond of to be nothing but simple Christianity with opposition to Popery and other such corruption And now you know your own designs your tongue is your own and who can controul you whatever you will call us but I and such others call our selves MEER CHRISTIANS or CATHOLICK CHRISTIANS against all Sects and Sectarian names and haters both of true Heresie Schisme and proud unrighteous hereticating and Anathematizing Psal. 4. O ye sons of men how long will ye turn my glory into shame how long will ye love vanity and seek after lying But know that the Lord hath set apart him that is godly for himself Psal. 12. 1 2 3 4 5. Help Lord for the godly man ceaseth for the faithful fail from among the children of men They speak vanity every one with his Neighboâ—r c. See the rest I will add that if to be serious in the belief of the Christian Faith and the Life to come and in seeking it above this world and in constant endeavours to please God whoever be displeased by it is it that maketh a man a Puritan because he is not a formal Hypocrite then I would I were worthy of the Titles which your Pseudo Tilenus and his Brother give 〈◊〉 who say I am Purus Putus Puritanus and one qui totum Puritanismum totus spirat Alas I am nor so good and happy But Readers when this soâ— of men have described the Puritâ—ns as the most â—â—toverable Villains you that knew them not may concludâ— that they were men no more erroneous or worse than I how much better soever for Bishop Morley saith of me Ab uno disce omnes And of my Doctrine I â—ave left the world a full account and must shortly be accountable for it and my life to God whose pardon and grace through Christ I daily beg and trust to A Notice concerning Mr. Henry Dodwell MR. Dodwell having written a copious Discourse asserting that we have no right to salvation but by Gods Covenant validly sealed by the Sacrament and that the Sacrament is not valid unless delivered by one that hath Ordination by such a Bishop as hath his Ordination by another Bishop and so on by an uninterrupted succession from the Apostles with much more such Schismatical stuff which I fully confuted in my Books called The true and only terms of the Concord of all the Christian Churches and I aggravated his Schismatical condemnation of the Reformed Churches and most others as having no true Ministry Sacraments nor Covenant-title to salvation and as sinning against the Holy Ghost because he professeth himself a Protestant The said Mr. Dodwell saith that these words would perswade men that I take him for a Papist and expecteth that I therein right him Be it therefore known to all men that I never meant by that word to accuse Mr. Dodwell of being a Papist but to aggravate his abuse of Protestants and that I take my self bound to charge no man to be of a Religion which he denieth And what his Religion really is his Books may best inform him that would know THE CONTENTS Chap. 1. WHat Order and Government Christ and his Spirit settled in the Churches and what was the appointed work of Bishops That particular Churches that had every one a Bishop were associated for personal Communion of neighbours That none on earth for about two hundred years and none but Rome and Alexandria for longer time can be proved to be more numerous than our greater Parishes no nor half so big The Case even of Rome and Alexandria examined and the like proved even of them against the contrary arguments How the change was made and what change it is How Prelacy became the diseasing tumour of the Church Many Reasons against an ill use of the History of Councils and Prelates usurpations that no man thence dishonour Christ Christianity the Ministry or Church Chap. 2. Of Heresies What Errors are not damning and what are How the most Erroneous come to cry out against Errors Instanced in all wicked Men and in Papists Arrians Nestorius Dioscorus c. What horrid Work blind Zeal against Error hath made many instances even good Men as Hillary and Popes and Councils The History of all the Councils begun The first Councils about Easter contrary to each other The second being at Carthage erroneous and Tertullian Novatus and Novatian The Roman Presbiters govern the Church and call a Council having no Bishop and are said by Binius to have the care of the universal Church Cyprians Council condemneth a dead man Victor for making Faustinus a Presbiâ—iter Guardian of his Sons and so entangling him in worldly business The Council Iconieâ—se is said to erre and all those Oriental Bishops excommunicated by the Pope about Hereticks Baptism Many other Councils for rebaptizing with Cyprian's pleading Tradition Bishops of Bishops there censured Cyprian's Conversion A sad Hereticating Council at Cirta against Traditions The Concilium Eliber Novatiani And against Images in Churches c. approved by Pope Innocent The beginning of the Donatists Schism for a Bishop Constantines reproof of Alexander and Arius silencing their disputes Concil Laodic Silvesters strange Roman Council Chap. 3. The Council of Nice Constantine keepeth them in peace The strange Schism between Peter Alex. and Meletius Two Bishops and Churches in the same Cities The sad story of Alexanders troubling the Meletians and driving them to seek help of the Arrians and so to strengthen them Epiphanius good character of Constantius and Valens His notable Character of Audius and how the violence of dissolute Bishops forced him to separate and of Alexander and of Crescentius's strife and of some Confessours and Martyrs great faults Audius banished converteth the Gothes The Slander of Eustathius Antioch Notes of the Nicene decrees The ordination of scandalous uncapable men nullified by them Concil Rom. the people united at the making of Bishops and Priests Arius's Creed and restoration at a Council Jerusil Marcel Ancyr â—oudemned at Const. as denying Christs Godhead by the Arrians whom he was for the same cause against A Concil Antioch deposed Athanasius and made Canons for Conformity Anno 344 a fourth Creed reconciling at Antioch The General Council of Sardica
Council § 45. Severus at Antioch maketh men curse the Council some Bishops repent and condemn Severus 45. The Emperor against all bloud for this Cause and the Monks in Palestine for it § 45 46. Helias Bishop of Jerusalem and the Monkes resist the Emperours Souldiers once and again § 46. Timothy Const. on both sides § 46. Rome under Theodorick their Schism or two Popes with blood three years § 47. Anastatius wearied with the Orthodox rebellions offereth to resign his Crown In remorse they desire his continuance § 48. Valentinian maketh a Law that Bishops except chosen by both Parties shall no more be Iudges in any Causes save of Faith and Religion Binius reproacheth this as being absurd that the Sheep judge the Shepheard ◠§ 49. Fully confuted The Pope excommunicateth Acacius Const. with a nunquam Anathematis vinculis exuendus § 58. Leo Rom. his Decree against the Maâ—ichees and all other that take the Bread without the Câ—p § 60. Gelasius The Popes Separatists condemn Euphemius and Acacius Gelasius saith any Bishop may excommunicate an Heretick Bishop though a Patriach his Catalogue of Apocrypha and canonizing Leo's Epistle § 62. The Pope excommunicateth the Greek Emperour and Patriarch of Constantinople but not King Theodorick the Arriâ—n at home § 64. Ordination resolved on against the Kings commands § 65. Council Agath decreeth that if a Bishop excommunicate any wrongfully another Bishop may receive him c. That if any Citizen on the dayes of great solemnity refuse to meet where the Bishop is he is three years denied Communion which sheweth that the Bishops Church was no greater than our Parishes Lay-murderers punished with denying them the Communion and Deacons put in Monasteries c. § 67. Council Apannens saith Hereticks Temples cannot be purged nor applied after to Holiness § 68. Council Sydon curse the Calcedon Council 69. Bishops having the third or fourth part of all Church profits sheweth how big their Diocess or Churches then were § 72. Council Gerund of seven Bishops ordered Litanies and that the Metropolitanes Liturgy be used in other Churches § 73. Justine the Emperour against Eutychians restoreth the names of Euphemius and Acacius against the Pope their Case opened § 75. Justine an Orthodox murderer Antioch cast down by an Earthquake the Bishop killed the rest burnt by the lightning § 76. Euphremius the Lieutenant relieving the People is chosen their Bishop The Bishops turn to the Council of Calcedon again under Justine § 77. c. Popes prosecute the dâ—ad Bishops of Constantinople § 79. Justine violent against Arrians Theodorick maketh Pope John go beg for them least Italy suffered as much He killeth Symmachus and Boetius imprisoneth John and maketh Felix Pope § 80. Clergy murderers suspended from the Sacrament c. § 81. Theodorick subjecteth the Clergy to Civil Iudicature Athalaricus freeth them again § 85. Justinian his Laws he is against the Eutychians and his Wife for them § 87 88. Thirty thousand kill'd by insurrection in Constantinople § 89. The miraculous speaking of Preachers when their Tongues were cut out by the Kings command § 90. King Theodorus a lover of Books giveth up Rome § 91. In Justinians time three Countries converted The Persians prevail A dreadful Plague § 92. Pope Boniface chosen by the Arrian Athalaricus § 96. Pope Hormisda denying that one of the Trinity was crucified Justinian sending to Pope John who said the contrary Binius excuse is Weapons must be changed with changed enemies Many Notes on the excellent disputation of Hypatius with the Eutychians caused by Justinian opening fully Cyrils weakness and that the difference was but verbal § 99. A Council at Constantinople under Menna called him Patriarcha Occumenicus and set Leo after the before cursed Bishops Macedonius the Orthodox Bishop put out the People that were Orthodox seperate § 103. Silverius made Pope by an Arrian P. Vigilius the Antipope imprisoneth and famisheth him § 105. The Schism between two Bishops and their Parties in Alexandria one for the corruptibility of Christs body called Corrupticolâ— the other for the incorruptibility called the Phantasiastae and the bloody fight between them § 107. Paulus Alexand Murder of a Deacon § 108. P. Vigilius denieth two natures § 109. P. Vigilius excommunicateth Menna and is dragg'd with a Rope till he repented 110. Justinian called a Heretick and damned by Evagrius § 111. CHAP. 7. Of the Controversie de tribus Capitulis the fifth General Council c. of the heresie of the Apthardocitae Justinians piety and heresie the Bishops appeal to Anastasius Antioch § 1 2. The conversion of the Justinian's punishing the Sodomitical Heresie of some Bishops § 3. The People dye rather than eat Flesh in Lent The Council at Orleance Decree that Qui omnibus praeponendus est ab omnibus eligatur Of Incest Too strict keeping the Lords-Day § 4. Concil Avernens Decree that men seek to be Bishops by Merits and not by Votes or Favour yet be chosen by all § 6. All Citizen Christians to be in the Bishops Meeting at Easter c. by Concil Aurelian § 7. And the Bishop to be Ordained in that Church which he must oversee Caesar's project to condemn the tria Capitula Theodor. Mopsuest Theodorite and Ibas Justinians endeavours § 9. An Orleance Council decree that King Clergy and Laity agree and none be made Bishop Populo invito or forced to consent and that the Bishop else be deposed The Bishop to relieve all the Poor § 12. Null the former living Its Emperours that call Councils saith Justinian § 13. The fifth Constant. Council to cure the doleful separations of the Bishops § 13. P. Vigilius difficulty dare not joyn with the Council Their slighting him only two or three Western Bishops at the four first Generals Councils § 15. Theod. Mops. accused Theodorite accused for saying that Mary begat not God in the nature of God but Man as united to the God-head that Christ was forsoken suffered hungred slept c. as Man and not as God § 17. Theodorites virulent Ep. against dead Cyril and the Theopathitae § 17. The tria Cap. condemned Vigilius's sober judgment of it § 18 19. Instead of healing this Council set all on fire and Justinian on persecution § 21. Vigilius changeth and condemneth again the tria Capitula § 22. Vigilius is by Binnius called homo perditus the buyer of anothers place a violent Invader a Wolfe a Thief a Robber not entring by the Dores a false Bishop and quasi Antichristus that the lawful Pastor yet living did add pernicious Heresie to his Schism Yet sanctissimus Papa as soon as he had murdered his Predecessor and had sole possession § 24. A Jerusalem Council received the Conc. Const. § 25. A Council at Aquileia condemn it and the Western Bishops are seperated near 100 years from the Cath. Church about the words of three dead men § 26. Justinian made Pelagius Pope two Bishops a Presbyter ordain him the Western Bishops
General Council there yet both approved by Popes § 83. The Council accuse Rome § 87. Rome's jurisdiction excluded § 87. Adders to the Creed filioque anathematized Pope Martin and Hadrian condemn Photius and enrage the Greek Emperour against them § 89 91. Bishops and Lords depose Carolus Crassus he is put to beg his bread § 92. The Pope above Emperours as Heaven above Earth Kings are Servants and not above the Clergie their Masters § 93. A King ruling ill decreed to be a Tyrant Bishops and Priests lying with their own Sisters restrained but no Bishop is to be accused by a Presbyter nor judged under seventy two Witnesses nor Priests under forty two c. He that would lye with his Sister before so many deserved blame Murderers of Priests denyed Flesh Wine Coaches c. § 96 97. Formosus perjured was the first Bishop that ever was made Pope § 99. CHAP. 11. The Progress of Councils till Leo the 9th especially in the West The Bishops depose Odo and set up Charles § 1. The Virgin Mary's Smock works wonders § 2. Bloud and confusion in Italy § 3. Bishops to be obeyed before Earls and Magistrates Clergy-men must not be put to swear No Presbyter to be depos'd but by six Bishops § 5. Two wicked Popes at once Stephen Iudgeth Dismembreth and drowneth dead Formosus and re-ordaineth those ordained by him § 7 8. The Bishops in Council approve it yet now Papists detest it § 9. When Popes are Infallible § 10. Popes undo what their Predecessors did § 12 13 14 15 17. Platina's description of a Malignant Pope § 14. Popes Crown for fear and uncrown and Crown others § 15. Bishops turn and return and cry Peccavimus Reordinations forbidden § 16. Bad Princes the cause of bad Bishops § 17. Wicked Christians on whom the Pope durst not use Discipline § 17. Schismes and violence on Popes § 18 19 20. Sergius made Pope the third time keeps it by Whores and Whoredom the most wicked of men saith Baron and Bin. § 22. Formosus again executed dead § 23. Questions to the Papists of their holyness and Succession § 24. Photius last deposition and the Murders of Emperours at Constant § 26. A Whore Ruleth at Rome § 21. She maketh her Fornicator Pope Baronius and Binnius hard put to it § 62. Earl Heribert's Son not five years old made Archbishop so Rhemes § 30. Ratified by Pope John lamented by Baron that by this Example other great men did the like Johns end by a Whore § 30. None to marry within the seventh degree as incest § 31. Sergius bastard-Son under age made Pope John by a Whore and destroyed after a Monster saith Binnius § 35. None to fast privately but by the Bishops consent § 36. The King of Denmark made Christian by Henry King of Germany § 39. St. Peter made the example for many Bishopricks to one Bishop § 40. Albericus ruleth and mangleth the Pope § 41. The Bishops judge the Infant before the perjured Monk to be Bishop of Rhemes § 43. The treasons and changes in France § 44. Tryphon illiterate finely cheated of his Patriarchate Const. § 46. Councils do and undo between the two Bishops of Rhemes § 48 49 50. John XII Lawful Pope wanted all things necessary to a Pope say Baronius and Binnius § 51. Notes hereon § 52. Pope John dismembreth his Cardinals § 53. He fled § 53. The Bishops depose him and make another by Otho's means § 54. The horrid charges against Pope John sworn § 53. Baronius and Binnius against his condemnation answered § 56. Two Popes and Churches § 57. Not yet known who was the true Pope § 59. John killed in Adultery § 60. Another Antipope perjuriously chosen § 61. A Martyr § 62 64. An interruption of the Succession by Baronius and Binnius account § 65. Otho saveth them The next imprisoned and strangled § 67. Boniface VII runs to Constantinople with the Church Treasure § 69. Two more Popes § 69 70 72. Boniface murders another Pope and gets in dyeth and is drag'd about the Streets § 74. John XV durst not dwell at Rome § 75. Huâ—o Capet turneth the Bishops § 78. Popes fighting John XVII blinded mangled disgraced kill'd § 84. Seven Electors of the Emperour settled § 85. Gerbert how made Pope § 87. The King of Hungary Converts the Transilvanians § 87. Good Kings § 90. Leutherius Archbishop of Seus against Transubstantiation § 91. Two Popes fighting The King of Hungary converted by the Emperour Henry § 95. The first burning of Hereticks Manichees § 97. Henry the Emperour leaveth his Wife a Virgin § 100. Benedict IX a deboist boy-Pope put out again § 103. Gets in again A third enters at once The Cerberus hired all out by dividing the Church-rents between them do resign but the hirer as pacificator is made Pope § 103. Six that had been Popes alive at once One honest Pope that could not read made a fellow Pope to do it § 104. Gregory VI. The illiterate reconciling Pope variously described put out with the other three and a Fifth chosen § 107. Benedict gets in the third time § 107. Another gets in by Poyson and dyeth the 23 day § 110. Baron answered § 111. The Monster Bened. 9. is he that condemned Berengarius § 112. Leo 9th of the Resurrection Renounceth the Title of Vniversal Patriarchs as of the bawd of Antichrist Peter not Vniversal Apostle Bishops equal varied by City priviledges save in Africa by seniority The Romish Church usurped by no Pastors § 205. Michael Patr. of Const. Rebaptizeth Papists saith they had no true Baptism or Sacrifice § 205. A Roman Council pardon simoniacal Bishops and Priests lest the Church be utterly destitute § 206. The Popes hold a Council in France against the King ' s will A Bishops horrid Crimes and a miracle there Still Clergie and People must chuse every Bishop 207. CHAP. 12. The continuation till the Council of Constance Councils against Berengarius § 2 c. Adulterous and Symoniacal Bishops A miracle § 4 9. Hildebrand a Sub-deacon presideth in Councils and deposeth Bishops and Excommunicateth § 9 10. Bishops by Excommunication rule K. Ferdinand § 12. Milan separated from Rome 200 years § 16. Another Schism § 17 18. Hildebrands new Foundation of Popes by Cardinals Election § 22. Notes hereon § 22. A Roman Council forbids hearing a Fornicator Priest § 23. Bloody fights between two Popes Five years schism § 25. P. Alexander giveth England to William the Conqueror § 27. Councils for each Pope § 28 29. Gods word affirmed violable § 30. Hildebrands War in Rome Italian Bishops against him His hard work Obedience to the Pope forbidden by a Council at Mentz He deposeth the Emperour for seeking to diminish the Majesty of the Church and absolveth his sworn Subjects An Antipope made that sate 21 years the 23d schism The Emperour barefoot in frost three days begs pardon and promiseth obedience He is again cursed by the Pope in Council as
such Orders as were to continue to the end and none that came after them might change they being the Ordinances of the Holy Ghost in them 2. Temporarily pro re natâ to make convenient mutable Constitutions in matters left by the great Legislator to humane prudence to be determined according to his general regulating Laws In this last the Apostles have Successors but not in the former No other have their Gift and therefore not their Authority No men can be said to have an Office that giveth them Right to exercise abilities which they never had nor shall have § 4. Christ summed up all the Law in LOVE to God and Man and the works of Love and all the Gospel in Faith and Hope and Love by them kindled and exercised by the Spirit which he giveth them even by the Belief and Trust of his Merits Sacrifice Intercession and Promises and the prospect of the future Glory promised fortifying us to all holy duties of obedience and diligent seeking what he hath promised and to patient bearing of the Cross conquering the inordinate love of the world and flesh and present life and improving all our present sufferings and preparing for his coming again and for our change and entrance into our Masters joy § 5. Christ summed up the Essentials of Christianity in the Baptismal Covenant in which we give up our selves in Faith Hope and consenting Love to God the Father Son and Holy Ghost our Creator Redeemer and Sanctifier and in which God receiveth us in the Correlations as his own And all that are truly thus baptized are Christened and are to be esteemed and loved as Christians and to be received into Christian Communion in all Christian Churches where they come until by apostasie or impenitency in certain disobedience to the Laws of Christ in points necessary to Christian Communion they forfeit that priviledge Nor are men to deprive them of the great benefit thus given them by Christ on pretence of any wit or holiness or power to amend Christs terms and make the Church Doors narrower or tie men to themselves for worldly ends Yet must the Pastors still difference the weaker Christians from the stronger and labour to edifie the weak but not to cast them out of the Church § 6. The sacred Ministry is subordinate to Christ in his Teaching Governing and Priestly Office and thus essentiated by Christs own institution which man hath no power to change Therefore under Christ they must teach the Church by sacred Doctrine guide them by that and sacred Discipline called The power of the Keys that is of judging who is fit to enter by Baptism to continue to partake of the Communion to be suspended or cast out and to lead them in the publick Worship of God interceding in Prayer and speaking for them and administring to them the Sacraments or holy Seals of the Covenant of God § 7. The first part of the Ministers Oâ—â—ice is about the unbelieving world to convert them to the Faith of Christ and the second perfective part about the Churches Nor must it be thought that the first is done by them as meer private men § 8. As Satan fell by pride and overthrew man by tempting him to pride to become as Gods in Knowledge so Christ himself was to conquer the Prince of pride by humility and by the Cross by a life of suffering contemned by the blind and obstinate world making himself of no reputation despising the shame of suffering as a Malefactor a Traitor and Blasphemer And the bearing of the Cross was a principal part of his Precepts and Covenant to his Disciples without which they could not be his Followers And by Humility they were to follow the Captain of their Salvation in conquering the Prince of pride and in treading down the Enemie-world even the lust of the flesh the lust of the eyes and pride of life which are not of the Father but of the world § 9. Accordingly Christ taught his chief Disciples that if they were not so converted as to become as little children they could not enter into the Kingdom of Heaven Matth. 18. 3. His School receiveth not masterly Disciples but humble teachable Learners that become fools that they may be wise And when they were disputing and seeking which of them should be greatest he earnestly rebuked all such thoughts setting a little child before them telling them that the Princes of the Earth exercise authority and are called Benefactors or by big Names but with them it should not be so but he that would be the greatest must be servant ofâ— all Luk. 22. shewing them that it was not a worldly grandeur nor forcing power by the Sword which belongeth to Civil Magistrates which was to be exercised by the Pastors of the Church But that he that would be the Chiefest must be most excellent in Merit and most serviceable to all and get his honour and do his work by meriting the respect and love of Volunteers The Sword is the Magistrates who are also Christs Ministers for all Power is given him and he is Head over all things to the Church But they are eminently the Ministers of his Power but the Pastors and Teachers are most eminently Ministers of his Paternal and saving love and wisdom And by wisdom and love to do their work The Word preached and applied generally and particularly by the Keys is their Weapon or Arms and not the Sword The Bohemians therefore knew what they said when they seemed damnable Hereticks to the worldly Clergie that destroyed them when they placed their Cause in these four Articles 1. To have the whole Sacrament Bread and Wine 2. To have free leave for true Ministers to preach the word of God without unjust silencing of proud worldly men that cannot stand before the truth 3. To have Temporal Dominion or Government by the Sword and power over mens Bodies and Estates taken from the Clergie 4. To have gross sin suppressed by the lawful Magistrate by the Sword § 10. Had it been necessary to the Churches Union against Schism or Heresie for Christians to know that Peter or some one of his Apostles must be his Vicar-General and Head of his Church to whom all must obey who can believe that Christ would not only have silenced so necessary a point but also at a time when he was desired or called to decide it have only spoken so much against it to take down all such Expectations Yea we never read that Peter exercised any Authority or Jurisdictions over any other of the Apostles nor more than other Apostles did much less that ever he chose a Bishop to be Lord of the Church as his Successor Nay he himself seemeth to fore-see this mischief and therefore saith 1. Pet. 5. 1 2 3. The Elders which are among you I exhort who am also an Elder and a Witness of the Sufferings of Christ and also a Partaker of the Glory that shall be revealed These are his Dignities
Rome bore them down they kept up their party by pretended strictness and reproaching the others as a Sect and as Heretical and persecuters of the Church So that it was the Multitudes and Councils of the Prelates that set up Donatism § 44. XXIII The next was an 314. at Ancyra in Galatia of eighteen Bishops who met to determine how many years the Lapsed should repent or do penance before they were admitted to Communion Can. 17. forbad those that were ordained Bishops to any people and were not accepted by the Parish to which they were ordained to thrust themselves on other Parishes or raise Sedition but allowed them to continue Presbyters Can. 21. Wilful Murderers were to communicate at last only § 45. XXIV The Churches having now peace under Constantine a Council of 13 Bishops that had been before most at Ancyra met at Neocesarea but the small number did better work than many greater Councils did making some good Canons against Adultery and Fornication Though the 7th Can. that forbids Priests to dine at the second Marriages of any because such must repent be of doubtful sense and truth The first Can. is against Priests marrying and Fornication The last that the number of Deacons must be just seven be the City never so big § 46. XXV Next a Roman Council is mentioned by Binnius p. 279. for a Conference with Iews before Constantine but he saith the Acts that now are extant are full of falsehoods § 47. XXVI An. 315. They place us a Council at Alexandria in which Alexander with many Bishops condemned Eusebius Nicomed with Arius and that the rest adhered to them especially as holding that Christ was not Eternal but was a Creature that had a beginning and that the Wisdom and Word of God was not the Son but made the Son § 48. XXVII Another Council at Alexand. they tell us of against the Arians and the Meletian Schismaticks but the Acts are not known To this is annexed an Epistle of Constantine to Alexander and Arius recorded by Euseb. Câ—sar in vitâ Constant. in which Constantine chideth them both for their Contention and seemeth to take the Question for unsearchable and to be disputed saying I understand that the foundation of the Controversie was hence laid that thou Alexander didst ask questions of the Presbyters about a certain Text of Scripture yea about a certain idle Particle of a Question â—idst enquire what every one of them thought And thou Arius didst inconsiderately blurt out that which thou hadst not before thought of or if thou hadst thought of it thou oughtest to have past by in silence Whence discord was stir'd up among you and the meeting hindered which is wont to be made in the Church and the most holy people distracted into several parts is divided from the compagination of the whole body of the Church Therefore both of you forgiving one another approve of that which your fellow-servant doth not without cause exhort you to And what is that That to such Questions you neither Ask nor Answer if asked For such Questions as no Law or Ecclesiastick Canon doth necessarily prescribe but the vain strife of dissolute idleness doth propose though they may serve to exercise acuteness of wit yet we ought to contemn them in the inner thought of the mind and neither rashly to bring them out into the publick Assemblies of the People nor unadvisedly to trust them to the Ears of the Vulgar For how few are they that can accurately enough perceive the force of things so weighty and so involved in obscurity But if there be some one that is confident that he can easily do and reach this yet I pray you how small a part of the multitude is it that he can make to understand him Or who is there that in the curious search of such Questions is not in danger of a fall The rest is well worth the Reading as to the common case of Theological Controversies though it seems that Constantine made too light of the Arian errour But I dare not be so injurious to Eusebius as to question whether he faithfully recited the Epistle when Binnius himself backs his doubt with a dicere non auderem And if we give away the credit of that one Historian it will leave much of Church-History under doubt that now goeth for certain Perhaps Peters being ever at Rome c. § 49. XXIX The next mentioned is the Council of Laodicea in Phrygia Paccat not Syria of 32 Bishops gathered by Nunechius a Bishop of Phrygia They were so few that without contention they made divers good Canons The 46 Canon requireth that the baptized should learn the Creed and on the Friday of the last week repeat it to the Bishop or Presbyters By which you may conjecture how large a Bishoprick then was And Can. 56. The Presbyters were not to go into the Church before the Bishop but with him For then every Church had a Bishop though some Chapels far off had Presbyters only And Can. 57. It is ordered that Bishops should not be Ordained in small Villages and Hamlets but Visitors should be appointed them But such Bishops as had been heretofore there Ordained should do nothing without the Conscience of the City-Bishop Which sheweth that before Bishops were made in Villages as Socrates saith then they were in Arabia and the Phrygian Novatianâ— c. The last Can. reciteth the same Canonical Scriptures that we receive save the Apocalyps which is left out § 50. XXIX Next we have a great Roman Council of 275 Bishops saith Crab under Sylvester which hath 7 Canons The last saith That no Bishop shall Ordain any but with all the Church united But whether this was before or after the Nicene Council is uncertain And another he mentioneth under Sylvester at Rome which Binnius hath where Constantine baptized of Sylvester was present and 284 Bishops Whether it be true or a fiction is uncertain But if true it was a very humble Council For they all professed only patience renounced giving their judgment at all but only heard what Sylvester would say professing none fit to judge but he But they all with Presbyters and Deacons subscribed what he said if true What he said I do not well understand supposing much of it to be scarce sense I am sure it is far from Cicero's Latine 139 Bishops came ex Vrbe Româ vel non longè ab illâ Out of the City of Rome or not far from it How big were their Diocesses Here Cap. 2. three men are cursed anathematized One was a Bishop Victorinus that being ignorant of the course of the Moon contradicted the right time of Easter It 's well the Makers and Approvers of our Imposed English Liturgy fell not under Sylvester's severity who have alas mistakingly told us that Easter-day on which the rest depend is always the first Sunday after the first full Moon which happens next after the one and twentieth day of March And if the full Moon
here stay till it 's done All the most Reverend Bishops clamoured Let them subscribe to the damnation of Dioscorus Thus the poor Egyptian Bishops that had the upper hand under Theodosius were in a streight between the merciless Bishops in the Synod that had lately at Ephesus joyned with them and the furious Bishops and people of their own Country that would have killed them when they came home too common a Case at Alexandria But when all their dejected cryes and begging could get no mercy from the Bishops the Lay Judges had some and moved that they may be made stay in the Town till their Archbishop was chosen of whom you shall hear sad work anon The Popes Legate requested That if they would needs shew them any humanity they should take sureties of them not to go out of the City till they had an Arch-bishop And so it was ended § 25. The next business was with the Abbots of the Monks They had petitioned Martian that a General Council might be called to end their lamentable broils and that without turbations forced subscriptions or persecutions by the secret contrivances of the Clergy and casting men out before due judgment And they gave in a profession of their Faith and petitioned that Dioscorus might be called because the Emperour had promised them that nothing but the Nicene Faith should be imposed which he professed The Bishops all clamoured out their repeated Curse against Dioscorus and their Tolle injuriam à Synodo Tolle violentiam à Synodo Tolle notam à Synodo Istos mitte foras that is Away with them and would not hear their petition But the Lay Judges made it to be read In which the Monks profess to hold to the Nicene Creed and that the Church might not have discord by imposing more Protesting that if their Reverences abusing their power resisted this as before God and the Emperour the Iudges the Senate and the Consciences of the Bishops that they shake their garments against them and put themselves beyond their Excommunication For they would not be Communicators with those that thus refuse the Nicene Faith The Council still urged them to subscribe Leo ' s Letter Carosus and Dorotheus in the name of the rest of the Abbots said They were Baptized into the Nicene Faith They knew no other They were bid by the Bishop that Baptized them Receive no other We believe the Baptismal Creed We subscribe not the Epistle They are Bishops They have power to Excommunicate and to Damn and to do what they will more But we know no other Faith The Arch-Deacon urged Carosus to Subscribe to Leo's Epistle as Expository of the Nicene Faith and to Curse Nestorius and Eutyches Carosus answered What have I to do to curse Nestorius that have once twice thrice and often cursed and damned him already Aeticus said Dost thou curse Eytiches as the Synod doth or not Carosus replyed Is it not written Iudge not that ye be not judged Again he repeated that he believed the Nicene Creed into which he was baptized If they said any thing else to him he knew it not The Apostle saith If an Angel from heaven preach another Gospel let him be accursed what should I do If Eutyches believe not as the universal Church believeth let him be accursed § 26. At last there was a dissention whether Leo's Phrases should be put into their Definition of Faith now drawn up a new A while it was cryed down but at last yielded to when the Illiricane Bishops had first slighted Rome and cryed Qui contradicunt diffinitioni Nestoriani sunt Qui contradicunt Roman ambulent And Anatolius Bishop of Constantinople openly declared That Dioscotus was not condemned for matter of belief but because he Excommunicated Leo and when he was thrice summoned did not appear § 27. After this Theodorets turn came that had been for Nestorius and the Bishops all cryed out Let Theodoret curse Nestorius Theodoret desired that a Petition of his to the Emperour and to Leo's Legate might be read that they might see whether he were of their belief or not They cryed out We will have nothing read presently curse Nestorius Theodoret told them that he had been bred of the Orthodox and so taught and preached and was against not only Nestorius and Eutyches but all men else that held not the right The Bishops interrupted him clamouring speak out plainly cursed be Nestorius and his Opinions cursed be Nestorius and those that love him Theodoret answered I take not my self to say true but I know I please God I would first satisfie you of my belief for I seek not preferment I need not honour nor come hither for that But because I am calumniated I come to satisfie you that I am Orthodox and I Anathematize every Heretick that will not be converted and Nestorius and Eutyches and every man that saith there are two Sons or thinks so I Anathematize The Bishops again took this for dawbing and cryed out say plainly Anathema to Nestorius and them which hold that which is his Theodoret said Vnless I may explain my own belief I will not say it I believe Here they interrupted and all cryed out He is a Heretick He is a Nestorian cast out the Heretick Reader would a man have believed that were not forced by Evidence That this Council was of Nestorius ' s mind and confirmed his own Doctrine of the Vnity of Christs persons and two Natures who thus furiously cryed down Theodoret except as to the aptitude of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And is it not a doleful Thought that the worthy Bishops of the Church even in a General Council should no better know the way of peace And do not these words here translated out of Binnius p. 92. and 106. agree too well with Nazianzen's Character of Bishops and Councils Not but that the Church had always some Learned Godly Wise and Peaceable Men such as Gregory Naz. and Theodoret were and many more especially in Africk but you see that they were born down by the stream of unskilful worldly temporizing violent Men after once worldly greatness made it the way to preferment and it became their business to strive who should be uppermost and have his will But Theodoret when he found that there was no hope of so much as a patient hearing of his Explication and Confession was fain to yield and say Anathema to Nestorius and to him who saith not that the Virgin Mary was the Parent of God and who divideth the only begotten Son into two Sons which was yet cautelously expressed as if he said supposing that Nestorius did so which himself denyed let him be accursed And so Theodoret was absolved and counted worthy to be a Bishop § 28. Iuvenal Hierosol Thalassius and the rest of the Leaders at Ephes Council 2 were pardoned Ibas his Epistle to Maris against Cyril was acquit or at least the Bishop upon the reading of it It is a sad Narrative of the
Calamitous Divisions which these Prelates and their Councils made He said that Cyril writ against Nestorius that there was but one nature in Christ c. Haec omnia impietatis plena He tells how Cyril preposessed the Bishops before they met and made his hatred of Nestorius his Cause How he condemned Nestorius two days before Iohn of Antioch came How afterward they condemned and deposed one another How Nestorius was in hatred with the Great men of Constantinople which was his fall How Iohn and Cyril's Bishops or Councils would not Communicate with each other How they set Bishops against Bishops and People against People and a mans Enemies were those of his own household How the Pagans scorned the Christians hereupon For saith he no man durst travel from City to City or from Province to Province but each one persecuted his neighbour as his enemy For many not having the fear of God by occasion of Ecclesiastical zeal made haste to bring forth the hidden enmity of their hearts against others he instanceth in some Persecutors and sheweth how Paulus Emisseuus helpt to heal them § 29. In the eleventh Action two Bishops strive for the Bishoprick of Ephesus Bassianus and Stephen that had been Dioscorus Agent And in their Pleas each of them proved that the other intruded by violence into the place both he that first had it and he that thrust him out and took his Seat and one of them made his Clergy swear to be true to him and not forsake him And while the Bishops were for one of them the Judges past Sentence to cast out both and all consented § 30. But after all the crying up of Leo ' s Epistle this Synod set so light by Leo as that some say against his Legates Will they made a Canon 28. That every where following the Decrees of the Fathers and acknowledging the Canon which was lately read made by the 150 Bishops we also Decree the same and determine of the Priviledges of the holy Church of Constantinople new Rome For the Fathers did give or attribute rightly the Priviledges to the Throne of old Rome because that City ruled or had the Empire And moved by the same consideration the 150 Bishops Lovers of God gave or attributed equal Priviledges to the Throne of New Rome rightly judging that the City which is honoured with the Empire and the Senate and enjoyeth equal Priviledges with ancient Queen Rome should also in things Ecclesiastical be extolled and magnified being the second after it The Popes Legates hand Boniface is subscribed to all and Eusebius Doril thus subscribed Sponte subscripsi quoniam hane regulam sanctissimo Papae in Vrbe Roma ego relegi prescentibus Clericis Constantinopolitanis eamque suscepit And this Council was after over and over approved by the Roman Bishops § 31. It in is this Canon notorious 1. That the whole General Council and so the universal Church did then believe that the Popes or Roman Priviledges were granted by the Fathers that is by Councils and stood not by divine appointment 2. That the reason that the Fathers granted them was because it was the Imperial Seat Had they believed that the Apostles had instituted it they had never said that the Fathers did it for this reason and that Constantinople should be equal or next it for the same reason 3. The Church of Constantinople never claimed their Prerogative jure divino as succeeding any Apostle and yet jure Imperii claimed equal Priviledges By all which it is undeniable that the whole Church in that Council and especially the Greeks did ever hold Rome's Primacy to be a humane institution upon a humane mutable reason What the Papists can say against this I have fully answered against W. Iohnson in a Book called Which is the true Church § 32. The Question now is What concord did these late Councils procure to the Churches Ans. From that time most of the Christian World was distracted into Factions hereticating damning deposing aâ—d too many murdering one another One party cleaved to Dioscorus and were called by the other Eutychians These cryed up the Sufficiency of the Nicene Councils Faith as that which they were baptized into and would have no addition nor diminution and condemned the Calcedon Council and excommunicated and deposed those that would not Anathematize it Those that were against them they called Nestorians On the other party were those that had cleaved to Nestorius by name and had been persecuted for his Cause And these were a separate Body and cryed down the other as Eutychians Those called Orthodox or Catholicks cryed down Nestorians and Eutychians by name indeed defending the same Doctrine as Nestorius except as to the fitness of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the chief of Nestorius his first adherents perceiving that indeed they were of one judgment united with these against the Eutychians I have shewed that all of them seemed to make all this stir but about some Words which one party took in one sense and the other in another For these words the Bishops cast the Christian World into confusion destroyed Love and Unity under a pretence of keeping the Faith so that the Church was lamentably militant Bishops against Bishops in continual enimity and rage The Emperours at their wits end not knowing how to end the Ecclesiastical odious Wars And the Heathens hardened and deriding them all and their Religion § 33. When the Council was ended and Proterius made Bishop of Alexandria in Dioscorus stead the City was in so great discontent that the Emperour Martian was fain to send a Lay-man to mollifie them for they would not endure a Calcedonian Bishop They set more by Dioscorus than before so that Binnius incredibly saith they offered him Divine Honour § 34. It was not long till Martian dyed and then they let the World know that it was Emperours and not Popes or Councils that they regarded They thought then they might shew their minds and what they did Liberatus in Breviario Evagrius Nicephorus and others tells us at large But I will give it you in the words of the Egyptian Bishops which conformed to the Council Bin. p. 147. One Timothy Elurus of Dioscorus Party who had gathered separated Congregations before since the Council of Calcedon got some Bishops of his own Party to make him Archbishop The people soon shewed their minds though it deposed their Archbishop They set up Timothy and he presently made Ordinations of Bishops and Clerks c. while he thus went on a Captain Dionisius came to drive him out of the City The people rage the more against Proterius He gets into the Baptistry to avoid their rage a place reverenced even by the Barbarians and the fiercest Men But these furious people set on by their Bishop Timothy neither reverencing the Place the Worship nor the Time which was Easter nor the Office of Priesthood which is a Mediation between God and Man did strike the
his Constitutum in defence of the tria Capitula by vertue whereof the Western Churches should be united and the contempt of the Calcedon Council should be avoided which the Impugners of the tria Capitula did fraudulently contrive and that the Universal Church should learn by this example that no man that dyed in the true Faith should be condemned when he is dead But did Vigilius stop here No saith Binnius But when after the end of his Council the Church received yet greater damage and the Emperor persecuted them that contradicted the Synod and it was feared that the whole East would be divided and separated from the Roman and Western Church unless the Bishop of Rome approved the fifth Synod then Pope Vigilius in a Cause which could bring no prejudice to the Orthodox Faith did well and justly change his former sentence and approved the Synodal Decree for condemning the tria Capitula and revoked and made void his Constitutum which he before published in defence of the tria Capitula The prudent and pious Pope that came to the Popedom by Bribery Tyranny and Murder of his Predecessor did in this prudently imitate St. Paul about Circumcision c. O what certainty and constancy is here in the Papal judgment For a Pope about one Cause to judge for it against it and for it again in so short a time And all this upon reason of Policy and State Did the same so often change and prove first true and then false and then true again But the Papists excuse is that it was de Personis non de Fide Answ. But 1. Is it lawful to take the same thing for true and false good and bad de Personis as our interest requireth 2. Why are the Persons condemned but on supposition that their Faith was condemnable 3. You confess that it was for the advantage of the Eutychian Faith and the depression of the Faith of the Calcedon Council that the tria Capitula were condemned Reader If all this will not tell thee how much need there is of a surer and more stable support of our Faith than Popes and Councils yea and better means of the Churches Unity and Concord I must take thee for unteachable what have such Councils done but set the Churches together by the ears § 23. Liberatus in his Breviary saith c. 3. 10. 24. that Theodore Mopsu his Works were approved by Proclus Iohan. Antioch the Emperor the Council of Calced c. But Binnius saith Nimis impudenter incautè Yet all acknowledge Liberatus a most credible Historian and lived in Iustinian's time He saith also that Nefandissimum haereticum Theodoretus Sozomenus laudarunt adeo ut hac de causá uterque magnam nominis sui jacturam passus fuerit c. But wise men are apt to think as hardly of such as can cry out Nefandissimum haereticum against all that speak as unskilfully as this man did as of charitable men that praise them for what is good while they disown their frailties and imperfections If it be as he saith many thought that â—heodoret assumed his own name from this Theodâ—re by reason of his high esteem of him it 's like he had some special worth though he hath many culpable expressions And Sozomen is an Historian of so deserved reputation that it seemeth to me no argument of Pope Gregory's Infallibility that he saith lib. 6. ep 95. Sozomenùm ejusque Historiam sedes Apostolica recipere recusat quoniam multa mentitur Theodorum Mopsuestiae nimium laudat atque ad diem obitus sui magnum Doctorem Ecclesiae fuisse perhibet I think the Author of Gregory's Dialogues did plura mentiri and yet that Gregory was Magnus Ecclesiae Doctor § 24. The Controversie whether Vigilius were the Author of the Epistle to Menna I pass by But methinks Binnius is very partial to justifie so much what he did after Silverius ' s death as beginning then to have right to his Papacy and to give him so differing a Character from Sanctissimus Papa before while he possessed the same Seat as these words of his express Cum omnium c. seeing that Villany or Crime of Vigilius did exceed the Crimes of all Schismaticks by which making a bargain with Hereticks and giving money by a Lay-man he by force expelled Silverius Bishop of the prime Seat and spoiled of his Priestly induments or attire banished him into an Island and there caused him to dye it should seem no wonder to any man if a desperate wretch homo perditus the buyer of another's Seat and a violent Invader a Wolf a Thief a Robber not entering by the true door a false or counterfeit Bishop and as it were Antichrist the lawful Pastor and Bishop being yet living did add most pernicious Heresie to his Schism Yet this man became the most holy Pope by the vertue of his place as soon as he had but murdered Silverius and was accepted in his stead and then it became impossible for him to err in the Faith § 25. CLXXIV Anno 553. A Council was called at Ierusalem by Iustinian's Command who sent to them the Acts of the Constantine Council de tribus Capitulis to be by them received the Bishops all received it readily save one Alexander Abysis who was therefore banished and coming to Constantinople say Baronius and Binnius was swallowed up and buried by an Earthquake If this was true no marvel if it confirmed the Emperor in his way But I doubt the obedient Bishops were too ready to receive such reports § 26. CLXXV The same year 553. the Western Bishops held a Council at Aquileia out of the Emperor's power where as Defenders of the Council of Calcedon they condemned the fifth Constantine Council aforesaid and so saith Binnius separated themselves from the Unity of the Catholick Church and so continued for near an Hundred years till the time of Pope Sergius who reduced them Were not these great Councils and Bishops great Healers of the Church that about condemning some written Sentences of three dead men thus raise a War among the Churches Were Hereticks or Hereticaters the great Dividers § 27. But here followeth a Case that raiseth a great doubt before us Whether the Pope alone or all his Western Bishops when they differ from him are the Church After the death of Vigilius the Secular Power procured Pelagius the Archdeacon to be made Pope the Western Bishops disclaiming Iustinian's Council and Pelagius obediently receiving it and the Popedom there could not be three Bishops got that would ordain him as the Canons required so that a Presbyter Ostiensis was fain to do it Besides the Question Which now was the Church here are other hard Questions to be solved Qu. 1. Whether Iustinian's Election of a Pope was valid And if so Whether other various Electors may do it as validly Qu. 2. Whether a Presbyter's Ordination of a Bishop or Pope was valid If so Whether Presbyters may not
beck of the Emperor and at the will of a Monothelite Patriarch the holy sixth Synod is condemned and what they decreed of two Wills in Christ and two Operations and all retracted by the Decree and Subscription of very many Oriental Bishops that were in one moment turned from being Catholiques to be Monothelites Is this the constancy of Bishops and the certainty of their Tradition But why have we not the Acts of this great Council as well as of the rest CHAP. IX Councils called about Images and some others § 1. POpe Gregory the 2d is the Man that must set up Image-worship against all opposition rebel against his lawful Sovereign and confederate with other Princes to alienate the Western Empire when the East was almost ruined before and so to weaken the Christian Power that the Turk might shortly win the Empire § 2. To have recited all along as we went on what new Ceremonies Formalities and Orders were invented and brought in by the Popes and how Doctrine and Practice grew corrupted being a thing done already by many others would have been tedious here and besides the design of this writing which is but to shew how Prelates have used the Church by their contentions about JURISDICTION and HARD or AMBIGUOUS WORDS and what hath been the work especially of General Councils But we cannot tell you well the work of the following Councils without telling somewhat of the occasion of the matter The Primitive Christians used not Images in the Worship of God read Dalaeus de Imaginibus But the contempt of Christianity by the Heathens occasioned many to oppose their contempt by glorying in the Cross of Christ and by making the transient sign of it with their fingers and thence they grew to use the fixed sign of it and thence to speak of and believe many Miracles wrought by it and thence to make the Image of Christ crucified which yet Epiphanius condemned and thence by degrees to make the Images of the Apostles and Martyrs and thence to make in their Churches the Images of their deceased Bishops till an Excommunicater arâ—se of another Opinion that pull'd any of them down And abundance of Dreams Visions Apparitions and Revelations were the pretended Proofs that prevailed for many such Superstitions but especially for Images and Purgatory and Prayers for the dead Among others an English Monk Egwin of Evesholme chosen Bishop of Worcester must lead the way by pretence of a Vision a Dream no doubt see Spelman's Concil p. 209. in his own Chart Egwin saith That the Virgin Mary first appeared to a certain Shepherd called Eoves and afterward to himself with two Virgins holding a Book in her hands and told him in what place she would have him build her a Monastery The crafty Dreamer divulged the Vision and some good Men opposing it the Pope must have the hearing of it The Pope put it to the Oath of Egwin whether ever he saw such a Vision or not Egwin sware it and the matter was past doubt just as honest Commenius took Daubritius's Prophesies to be of God because the melancholy Man sware that they were true Hereupon Egwin is sent home and a Council called to take Egwin's words again that he had such a Vision and in the end was added That the Virgin Mary ' s Image must be set up in the place The Pope sent to King Kenred and King Offa by Bishop Brithwald to grant what the Vision intended who obediently make over a great part of the Countrey to that Monastery as you may see described in Spelman Conc. p. 209 210. in Charta Kenredi Offae Regum And p. 211. in Charta Egwini who saith himself that God being propitious to him he had in a little time got for the said Church an hundred and twenty Farms given as is written and confirmed in the Charter of that Church Many Villages are there named and some great ones in the fattest and richest part of the County of Worcester Was not this a profitable Dream or Vision And should we not have many Dreamers and Swearers if they could get as much by it as Egwin did And herewith Images are set up § 3. But Baronius and Binnius question whether Naucler and Bale say true that this Council first brought Image-worship into England because it came in before with Austin the Monk To which Spelman well answereth That the use of the Cross in banners and otherwise was here before and some Images for Instruction and Commemoration as Beda's own words intimate but not any worship of Images or worshiping before and towards them And Sir H. Spelman saith proving that Image-worship was not then in use among the Saxons that even praying to the Saints themselves was not then in use mentioning an old Psalter of his written about the time of the 2d Nicene Council in which there were an hundred seventy and one Prayers inserted between the Sections of the 119th Psalm and in them all not one name of any Saint or the Virgin Mary much less any Prayer directed to them § 4. If one talk now with our English Papists they are so loth to own their own Doctrine and Practice that they will tell you they hold not the worshiping of the Image but of the Person signified by it But to tell them how commonly their Writers defend worshipping Images if Colere and Cultus signifie Worship and what Aquinas saith of giving the worship of Latria to the Image of Christ and to the Cross though undeniable yet will not be taken for sufficient proof I shall therefore give you here thâ— sense of the Papal Church in England in the form of Abjuration which they prescribed to those that they then called Lollards as it is found in the Tower Records and you must take it in the old English in which it is written because I do but transcribe it and must not alter it the sense of it being plain and obvious Ex Rotulo Clausax de Anno Regni Regis Ricardi secundi 19 membr 18 dors MEmorand quod primo die Septembris Anno Regni Regis Ricardi secundi post Conquestum decimo nâ—no Willielmus Dynel Nicholaus Taillour Michaelus Poucher Willielmus Steynour de Nottingham in Cancellar ipsius Regis personaliter constituti Sacramenta divisim prestiterunt sub eo qui sequitur tenore I William Dynel befor yhow worchipefull Fader and Lorde Archbyshop of Yhorke and yhowr Clergie with my free will and full avyside swere to Gode and to all his seyntes uppon this holy Gospelle that fro this day forthwarde I shall Worship Ymages with preying and offering unto hem in the worschip of the seintes thae they be made after and also I shall never more despyse pygremage ne states of holy Chyrche in no degree And also I shall be buxum to the lawes of holy Chirche and to yhow as myn Archbyshop and to myn other ordinares and Curates and kepe yo lawes uppon my power and meynten
Good Evil and the most certain Truths by the name of Perverse and unjust Doctrines against the Lord and Mens own Souls What heed to take of these Mens words when they seem zealous against Sin and Error § 16. Perhaps you will ask How could any but Idiots be so ignorant Whither did they think the Setting-Sun went Or what did they think the Earth stood upon Answ. The easiest things are strange to Men that never learnt them it 's pity that it should be true that Lactantius and other Ancients yea Austin himself were ignorant of the Antipodes but yet they had more Modesty than to hereticate and excommunicate them that affirmed it Few Bishops had much Philosophy then Origen and Apollinaris that were most Philosophical had been hereticated and disgraced it Clemens and Tatianus sped not much better Councils had forbid Bishops to read the Books of Heathens Austin had a truly Philosophical head being the Father of School-Divinity but he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and had little from his Teachers You may see in a great Hereticater Philastrius what they thought then of the course of the Sun by what he saith of the Stars As it was one Heresie to call the Star◠by the names of living Creatures so it was another to deny that the Stars were Luminaries arbitrarily moved that by Angels were set out at night to light the World and at morning retired inwards or were taken into their place again as Men set out lights to the street at night and take them in again I confess that no General Council declared this as they have done worse things but you see what kind of Men were hereticated by Pope Zachary St. Boniface and St. Philastrius and such Bishops and how little it signifieth in such Writers whether you read a Man called a Saint or a Sinner an Orthodox Catholick or Nefandissimus Haereticus as they use to speak I speak it only of such Men. § 17. For Reader I must still remember thee that this Folly Pride and almost Fury was not the Genius or Character of the true spiritual Ministers and Church of Christ but of a worldly ignorant domineering sort of Men that made it their business to get Preferment and have their wills God had all this while abundance of faithful Ministers that sate down at the lower end and humble holy People that set not up themselves in worldly Grandure and came not much on the Stage but approved themselves in secret and in their several Places and Conversations to God some Lay-men some Priests some Bishops some of their names are come down to us in History but those are few They strove not for great Places nor did their Works to be seen of Men nor looked to Men for their Reward § 18. Some of the Canons and Councils of these Universal Pastors were answerable to their Excommunications In Zachary ' s 12th Epistle to his Vassal St. Boniface he giveth him the resolution of many doubts One is After how long time Lard may be eaten And it is resolved by the Pope That there is yet no Canon or Law for this by the Fathers but he determineth himself 1. That it must not be eaten before it be dried in the smoke or boiled or basted with fire But if you list to eat it raw it must be eaten after the Feast of Easter Binnius p. 209. What would become of the Church if there were not a Judge of such Controversies and an infallible Determiner of such Questions § 19. CCXXV. I told you before how the Pope commanded Boniface to call a Council to eject him that asserted the Antipodes I must next add a French Council called by King Carolomannus to Reform the Clergy an 742. and to recover Christian Religion which in the dayes of former Princes dissipata corruit being dissipated was ruined and to shew the People how they may come to save their Souls who have been hitherto deceived by false Priests They are the words of the King and Council Bin. p. 210. c. 2. Where it was decreed that Priests be not Soldiers unnecessarily That they keep not Hounds to go an hunting with nor Hawks That every Religious Fornicator shall in the Jayl do Pennance with Bread and Water If the Fornicator be a Priest he shall be first scourged and then remain in Prison two years But if an inferior Clerk or Monk so fall he shall be whipt and then do Pennance a whole year in Prison and so the Nuns This was somewhat like a Reformation Had it not been done by a King it might have past for Heresie It was at Ratisbonne Boniface presiding Such another Council called Leptinense there was under Carolomannus Another Council at Rome repeated the oft repeated Canons to keep Bishops and Priests from Nuns and from Fornication § 20. An. 744. Another Synodus Suession under Chilperic governed by Pepin condemned again Aldebert that set up Crosses in several places and drew People to himself and another as Hereticks § 21. Another Council in Germany an 745. handsomly set Boniface the Pope's Agent in the Archbishoprick of Mentz First Geroldus the Archbishop is sent out against the Saxons with an Army and he and most of them killed Then Gervilio his Son a Lay-man is made Archbishop to comfort him At another War he pretends a Conference with him that kill'd his Father and murders him this is past by as blameless But Boniface saith That a Man that had his hand in Blood must not be a Bishop and so got him out and was made the chief Archbishop of Germany himself in his place Judge whether he served the Pope for nought § 22. Yet Boniface had not done with the two Hereticks Aldebert and Clemens a French man and a Scot. Boniface sendeth to Rome Bin. p. 216. to desire the Pope that as he had himself condemned these two Hereticks the Pope would also condemn them and cast them into Prisons where none might speak with them Thus the Pope obtained his Kingdom and edified the Church The motive was that Boniface prosecuting them had suffered much for their sakes the People saying that he had taken from them holy Apostolick Men but this was not a Prison The Crimes which he chargeth on Aldebert a Bishop are that he was an Hypocrite an open Crime that he had said an Angel appeared to him and he had some rare Reliques and that he said he was Apostolick and wrought Wonders that he got some unlearned Bishops to make him a Bishop absolutely against the Canons He would not consecrate any Church to the memory of an Apostle or Martyr and spake against visiting in Pilgrimage the Temples of the Apostles He made Churches to his own honour and set up Oratories and Crosses up and down and drew People from other Bishops to himself That he gave his nails and hair to be honoured with the Saints Reliques and would not hear Confessions saying he knew their sins already If all this was true which I know never
should sing so many Psalms and get thirty Masses to be said And a notable Priviledge is granted to all that will but seek liberty or shelter in the Church that both they and their Posterity shall be free unless they bring a debt undischargeable on themselves § 51. There is by Canisius published an Epitome of the old Canons except the Nicene as gathered by this Adrian and sent to Charles Mag. I will recite a few of them Ex Clem. c. 23. Let a Bishop or Presbyter or Deacon taken in Fornication Perjury or Theft be deposed but not excommunicate C. 28. That a Bishop who obtaineth a Church by the Secular Powers be deposed Can. Antioch 8. Countrey Presbyters may not give Canonical Epistles but the Chorepiscopi by which it is plain that the Chorepiscopi were not Presbyters but as Petavius on Epiphan Arrius hath well proved true Bishops C. 11. That condemned Clerks shall never be restored if they go to the Emperor Can. Laodic c. 33. That no one pray with Hereticks or Schismaticks which seemeth to oblige us to separate from the Roman Prelates who are grievous Schismaticks by imposing things unlawful on the Churches and silencing and persecuting those that obey not their sinful Laws Before the Can. Sardic he mentioneth the weakness of old Osius that said that they were both in the right who used the word of one substance and of the like substance Can. Sard. 2. That a Bishop that by Ambition changeth his Seat shall not have so much as Lay-communion no not at the end C. 14. C. 15. That no Bishop be above three weeks in another City nor above two weeks from his own Church which implieth that each Bishop had then his own particular Church Can. Afric c. 15. That there be no Re-baptizing Re-ordaining nor Translations of Bishops C. 17. That if a Bishop to be Ordained be Contradicted that is by any objected unfitness he shall not after be Ordained as purged only by three Bishops but by many C. 19. That Diocesses that wants Bishops receive none without the consent of the Bishop who hitherto held them so it was not proudly For if he overhold them that is hold them under himself alone when they need more Bishops affecting to sit over the People and despising his Fellow-Bishops he is not only to be driven from the retained Diocesses but also from his own Church so that no proud Bishops should have power to hinder the Churches from having as many Bishops as they need C. 60. That Bishops that are of later Ordination presume not to set or prefer themselves before those that were before them C. 94. If a Bishop six months after admonition of other Bishops neglect to make Catholicks of the People belonging to his Seat any other shall obtain them that shall deliver them from their Heresie that is Donatism or the like so that if one Bishop neglect the Souls of his People and another that is more able and faithful convert them they may be the Flock of him that converted them without removing their dwelling C. 105. That a Bishop shall not Excommunicate a man on a Confession made only to himself if he do other Bishops shall deny Communion to that Bishop § 52. Several German Councils are mentioned at Wormes Paderborne Daria in which by a new example Charles Mag. is confirmed to force the Saxons to profess themselves Christians and to take an Oath never to revolt who yet doing it by constraint were oft perjured and revolted till at last their Heathen Duke Witichind became a voluntary Christian himself § 53. There are 80 more Canons against Oppressors of the Clergy said to be collected by Adrian of which one is the old one That no Bishop judge the Cause of any Priest without the presence of his Clergy because the Bishop's Sentence shall be void if it be not confirmed by the presence of the Clergy Another That no Bishop ordain or judge in another's Parish else it shall be void For we judge that no one i◠bound by the sentence of any other Iudge but his own Who then is bound by the Pope or any Usurper who will Excommunicate those that are not of his Flock Another saith By a general Sanction we forbid Foreign judgments because it is unmeet that he should be judged by strangers who ought to have Iudges of the same Province and that are chosen by himself Another That no Bishop presume to judge or condemn any of the Clergy unless the accused Person have lawful Accusers present and have place for defending himself by answering to the Charge Another For Nullifying such Bishops judgments as are done without due Tryal by Tyrannical Power and not by Canonical Authority Another saith Constitutions that are contrary to the Canons and to the Decrees of the Bishops of Rome or to Good Manners are of no moment which nulleth even many of the Bishops of Rome also as against Good Manners Another notable Canon is Delatori aut lingua capuletur aut convicto Caput amputetur Delatores autem sunt qui ex invidia produnt alios That is Let a Delator's tongue be pull'd out or if Convict his Head cut off Delators are those that through envy betray others or envious Accusers Alas if our Delators Calumniators and Informers were thus used now what abundance would have suffered for wronging some one Man Another Canon is If a Man be often in quarrels and easie or forward to accuse let no Man receive his Accusation without great Examination What then will be thought of the usual Accusations of Clergy Calumniators that for Sects and worldly Interest can reproach others without shame or measure Another is That the danger of the Iudge is greater than the danger of him that is judged therefore all care must be taken to avoid unjust judgment and punishments Another is Let no Man receive the witness of a Lay-man against a Clergy-man And Door-keepers and Clerks and Readers were then Clergy-men Was not this a great priviledge to the Church § 54. CCXXXII We come now to the great General Council at Nice 2d called by the Papists the 7th that is the 7th which pleased them I have before noted that Irene the Widow of Leo now Ruled her Son Constantine being Titular Emperor a Child under her Government One Stauratius a Senator most swayed her or ruled her Taurasius the Patriarch joined with her for Images They call a Council at Constantinople A General Council and three Emperors Leo Const. Leo had lately condemned Images and taken them down The Pope and many Italians had resisted by force This violence made the Emperor use severity against the Resisters At Ravenna they killed Paulus the 14th Exarchate In Rome they took Peter a Duke and put out his eyes In Campania they beheaded Exhileratus the Duke and his Son Adrian who took the Emperor's part How the Emperor hereby lost Italy is before shewed But this Woman
have Painters enow 2. Where shall we have Money to pay them 3. Where shall we find room to hold them 4. Is not here a new Article of Faith and a new Commandment necessary to Salvation 5. Was not their Church Universal as it stood before all or most here cursed 6. Was it not a hard matter to be saved or be a Conformist on these terms when a Man that did but doubt of Images yea that did not teach them to the People and that from his heart must be cursed 7. Was not such a cursing sort of Bishops a great Curse Shame and Calamity to the Church Did they not tempt Infidels to curse or deride them all while they thus cursed one another even their Councils Tharasius joyfully received all this and Constantine Bishop of Constance in Cyprus said That this Libel of Theodosius drew many tears from him I suppose of joy And now they all saw the way § 60. But now cometh a Crowd more to do their Pennance Hypatius Bishop of Nice Leo Rhodi Gregory of Pisidia Gregory of Pessinunt Leo of Iconium Nicolas of Hierapolis Leo of Carpathium And now Tarasius was sure of them he groweth more upon them and will know of them Whence it was that in the last Council they did what they did against Images whether it was through meer Ignorance or by any reason that drew them to it If through Ignorance he bids them give a Reason how they came to be so ignorant If upon any Reason to tell what that Reason was that it might be refuted Leo Bishop of Rhode answered We have sinned before God and before the Church and before this holy Synod Ignorance made us fall from the Truth and we have nothing to say in our own defence Tharasius would know what Reason now moveth and changeth them some say because it is the Doctrine or Faith of the Apostles and Fathers Another alledgeth a saying as of the Antioch Council and another as of Isidore Pelus which the learned Reader examining may see what proof it was that Images were brought into Churches by it 's worth the noting But another alledgeth the Apostles and Prophets Tradition But what 's the proof And did not the Council at Constant nor the Bishops in the Reign of the three former Emperors know what Tradition was Was it unknown till now How came it now known then Or who told it this Council when the last knew it not Or if the last were false Knaves how shall we be sure that these were honest Men Or that the same Men were suddenly become wise and honest Tharasius asketh one of the Bishops Leo How it came to pass that he that had been ten or eight years a Bishop never knew the Apostolical Tradition for Images till just now He answered Because through many Ages or Times Malice endured and so wicked Doctrine endured and when this persevered for our sins it compelled us to go out of the way of Truth but there is hope with God of our salvation But Constantine Cypr. answereth him You that are Bishops and Teachers of others should not have had need to be taught your selves Leo replied If there were no expression of sin in the Law there would be no need of Grace Another Hypatius replied with the rest We received ill Doctrine from ill Masters Yea but saith Tarasius The Church ought not to receive Priests from ill Teachers Hypatius Bishop of Nice replieth Custom hath so obtained § 61. Hereupon the Synod desired to be informed on what terms Hereticks were to be received when they returned so the Canons were brought and read And though many Canons and Fathers have said that no Repentance for some Crimes must restore a Man to the Priesthood though it must to the Church and there is an Epistle of Tarasius put by Crabbe before this Council in which he determineth that a Simoniack may be received upon Repentance to Communion but not to his Office yet Tarasius here being desirous of their return knowing that these Penitents that renounced the errors of their Education and former practice would draw others to conformity with them did resolutely answer all that was objected against their reception § 62. Here in Crab. p. 472. a question fell in upon their reading the Proofs that repenting Hereticks were by the Church to be restored to their Bishopricks and Priesthood What Hereticks those were And it was answered that they were Novatians Encratists and Arrians and Manichees Marcionists and Eutychians And then one asketh Whether this Heresie against Images was greater or less than all those And Tharasius answereth like a Stoick Evil is always the same and equal especially in matters Ecclesiastical in the Decrees of which both great and small to err is the same thing for in both God's Law is violated O Learned Patriarch worthy to be the setter up of Church-Images A venerable Monk that was Vicar of the Oriental Patriarch answereth That this Heresie is worse than all heresies and the worst of all Evils as that which subverteth the Oeconomy of our Saviour Note Reader how the Patriarchal Thrones did govern the Church and this Council and by what reasons Images and Saints intercessions were set up Arrianism Manicheism Marcionism no Heresie that denied the essentials of Christianity no evil was so bad with them as to deny Church-Images c. And so the late General Council and Bishops for three Emperors Reigns had been under the worst of Heresies and Evils worse than Arrianism itself § 63. But here Constantine the Notary of the Const. Patriarchate happily brought in so pertinent a Testimony as much made for the pardon of the penitent Bishops He read out of the Council of Calcedon how the Oriental and other Bishops that had lately set up Eutyches and Dioscorus in the 2d Ephesian Council cryed at Calcedon We have all sinned we all ask forgiveness And how Thalassius Eusebius and Eustathius cryed We have all erred we all ask forgiveness And after them Iuvenal and after him the Illyrican Bishops cryed We have all lapsed we all ask pardon And so the President was undeniable and effectual These were not the first Bishops that went one way in one Council under one Prince and cryed peccavimus for it as Heresie in the next § 64. But Sabas the Monk starts yet a greater doubt than this and that is whether they had true Ordination and so were true Bishops For seeing they were bred in the times of Heresie which had prevailed under so many Emperors and had Heretical Teachers it 's like they had Heretick Ordainers seeing the late Council shewed what the Bishops then were And the Fact was confest that they were Ordained by Bishops that were Hereticks that is against Church-Images and praying to Saints for their intercession and using Reliques The Bishop of Rome's Vicars pleaded hard against their Ordination but Tarasius knew what a breach it would make in the Church if a General Council
only to Creatures under Heaven intend to give it to Creatures in Heaven for they appropriate it elsewhere to God by which they greatly differ from Aquinas and such Papists § 71. Note also that whether well or ill both these adverse Councils curse Pope Honorius as an Heretick see Crab. p. 560 c. § 72. Another Argument which the first 7th Council at Const. useth against Images in Churches is that Christ himself hath chosen and instituted such an Image as he would be represented by and that is the Bread and Wine in the Sacrament and therefore we must not presume to make another as if he had not done it well This sheweth that this General Council and the Church then held that the Bread was not nullified nor become Christ's Essence but was the Image or Representation of his broken Body and so called The Body of Christ as we say of Caesar's Image This is Caesar. But the adverse Council or the Answer raileth at this as an abominable Speech Crab. p. 567. as if the Sacrament might not be called The Image of Christ though de re they seem not at all to differ saith the Constantine Council Imaginem totam electam viz. substantiam panis mandavit apponâ— ne scilicâ—t humanâ effigie figurata idolatria induceretur A Deo tradita Imago Carnis ejus panis scilicet Divinus impletus est Spiritu Sancto cum poculo quoque sanguinis lateris illius vivificantis Haec igitur vera incarnatae dispensatienis Christi Dei nostri Imago sicut praedictum est quam ipse nobis verus naturae vividus Creator propriâ voce tradidit § 73. Note also Crab. p. 568. that the Constantin Council plead That this use of Images began neither by the Tradition of Christ nor of the Apostles nor of the Fathers And that the Answer saith that The Veneration of Images was delivered with many other things without Scripture from the Apostles time c. Here note 1. How those Papists in particular which I have elsewhere answered are confuted who say that Tradition is universal sure known constant and no Churches pleaded Traditions against each other at least in necessary things or Faith but if we have not the right now it must be because the Councils went all to Bed in one mind and rose in another You see here that the 2d Nieene Council took the Doctrine of the former to be Anathematized Heresie and that 338 Bishops in one of the Councils and the most under many Emperors and 350 Bishops in the other Council pleaded Tradition against each other But sure any Man that hath read the Fathers of the first 300 or 400 years will easily see which of them was in the right excepting the sign of the Cross. 2. Note also that it is here confessed that there is no Scriptural Tradition of this use of Images § 74. In the Definitions of the Constantine Council it is to be noted 1. That they are not so much against the intercession of the Virgin Mary or Saints as the Protestants mostly are nor as the Papists make them For Crab. p. 589. they say Defin. 15. If any confess not holy Mary ever a Virgin properly and truly the Parent of God and superior to every Creature visible and invisible and doth not with a sincere Faith crave her Intercessions as having this liberty with him that is born of her God let him be Anathema And Defin. 17. If any confess not that all who from the beginning to this day before the Law and under the Law and in the Grace given of God being Saints are venerable in the presence of God in soul and body and doth not seek their intercessions as having liberty with God to intercede for the world according to Ecclesiastical Tradition let him be Anathema Were not these Men high enough in Creature-worship to escape the Curse of Hereticks 2. I noted before how they do Defin. 7. conclude that Christ's Body glorified is not proper Flesh and yet not incorporeal but his true Body § 75. That you may see that this Council were of one mind in the conclusion they all say Omnes se credimus Omnes idem sapimus Omnes approbando probando volentes subscripsimus c. We all thus believe against Images We are all of one mind We all subscribe willingly as approving c. Only Germanus George and Manzurus supposed to be Damascene are found among the Anathematized Dissenters Crab. p. 592. § 76. The 7th Action of the Nicene Synod containeth their Definition in which they deny indeed Latria to Images but yet say more than before That they that see the Pictures may come to the memory and desire of the Prototypes as by the sight of the Cross and by the holy Gospels and holy Oblations For the honour of the Image resulteth to the Prototype and he that adoreth the Image in it adoreth the described Argument So that they that began lower in the conclusion came up to Adoration They all profess full consent and curse all that bring Scripture against Images and that call them Idols c. They curse the last Council as Rugiens Conciliabulum and three dissenting Bishops and three former Patriarchs of Const. two more Bishops they add They curse all that receive not Images and all that salute them not in the Name of the Lord and his Saints and that care not for unwritten Tradition of the Church Next they write an Epistle to the Empress and her Child applauding them and adding that Denying Latria to them they judge them to be adored and saluted and pronounced every one Anathematized that is so minded as to stick at and doubt of the Adoration of Images and this as empowred by God's Spirit so to curse them which Anathema say they is nothing else but separating them from Christ. Judge now what the use of such Councils was To curse Men and separate them from Christ and that if they do but doubt of adoring Images Reader if thou believe that in these Heretications Separations and Damnations of such they were of Christ's mind and did his work and served not his Enemy against him and his Church I am not of thy mind nor am ever like to be Another Epistle they wrote to the People and one Tharasius sent to Adrian § 77. Some Canons of theirs are added of which this is the third Every Election of a Bishop Priest or Deacon which is made by Magistrates shall remain void by the Canon which saith If any Bishop use the Secular Magistrates to obtain by them a Church let him be deposed and separated and all that communicate with him The 4th Canon is Paul saith I have desired no Mans silver or gold c. If therefore any one exacting money or any other thing or for any affection of his own shall be found to drive from his Ministry or to segregate any one of his Clergy or to shut the venerable Temple forbidding in it
Tarasius At last An. 797. his Mother Irene and Stauratius found means to apprehend him and murder him that is put out his Eyes of which he dyed which some celebrate as a pious Act it was done by her that set up Images But within one year Nicephorus deposed and banished her into Lesbos where she dyed and he took the Empire to himself § 95. Binnius p. 445. saith That the Emperor banished Theodore Studita for reproving his Marriage and when he added crime to crime Merito jussu Matris quam imperio exuerat zelo justitiae non regni oculis imperio vitâ orbatus est By the command of his Mother in her zeal for justice he was deservedly deprived of his Empire Eyes and Life What is not just with such Historians that maketh for their Interest And how contemptible is their Censure of good or evil Men which hath no better Measures § 96. He tells us also p. 444. that the Spanish and French Bishops at these times of their own heads without the Pope added Filioque to the Creed which hath to this day made so great a stir It seems they thought that the Pope's Authority was not necessary to it § 97. He adds that Charles the Great being dead the People grew bold and rose up again against the Pope which occasioned Rapines Flames and Murders that Ludovicus the new Emperor was fain to take his Fathers Office and come to Rome to save the Pope and suppress the Rebels § 98. The Venetian Duke killing a Patriarch Iohan. Gradensis Paulus Patriarch of Aquileia called a Synod to crave aid of Charles § 99. CCXXXV An. 806. A Council was held at Constantinople in the Cause of the foresaid Ioseph that had married the Emperor to his second wife who had been ejected by Tarasius from his Bishoprick and the Emperor calling a Council they restored him wherefore Theodorus Studita called them a Council of Hereticks and Adulterants because they restored the Causer of the Emperor's Adultery But how few Emperors have not found Councils of Bishops ready to do their Will § 100. Charles the Great making his Will divided his Empire between his three Sons giving them Laws of Communion and Succession that if one dyed without Children his Kingdom be divided between the other two but if he have such Sons as the People will choose they succeed their Father Commanding all three that they be the Defenders of the Bishop of Rome as he and his Father and Grandfather had been to their commodity § 101. CCXXXVI An. 809. Was another Council at Constantinople which was gathered to condemn honest Theodorus Studita Plato and such as had been against the restoring of Ioseph of which saith Binnius When the Bishops there Congregate had brought the most holy Plato in Chains to be judged and had passed the Sentence of Anathema on the Universal Catholick Church that was against their Error they made a most wicked Decree that the Marriage of Constantine with Theodota his Wife yet living thrust into a Monastery should be said to be lawful by dispensation They added for the Emperor's sake this wicked and shameless Sentence That the Laws of God can do nothing against Kings and that if any imitate Chrysostom and shed his Blood for Truth and Iustice he is not to be called a Martyr That Bishops have power to dispense with all the Canons Remember that Papists confess all this to be wicked We have not the Acts and Speeches of these Councils preserved § 102. CCXXXVII An. 809. A Council was held at Aquisgrana about the Procession of the Holy Ghost and the word Filioque in the Creed Of which they sent some Messengers to the Pope who approved the thing but dissuaded them from adding it to be sung in the Creed and after inscribed the Creed without Filioque in Latin and Greek in two Silver Tables to shew that it should not be changed which yet after it was by the Pope's consent The French Annals say that in this Council they treated of the state of the Church and conversation of the Clergy but determined nothing for the greatnesses of the matter § 103. CCXXXVIII An. 113. Yet under Charles the Great a Council was held by his Command at Arles where many very good Canons were made for the Reformation of the Bishops and Priests § 104. CCXXXIX The same year the same Charles had a Council at Tours which made 51 as honest Articles as if Martin himself had been amongst them even against all kind of sin and for all godly living Among others the 37th Canon tells us that the custom of not kneeling in Prayer on any Lords-day no not at the Sacrament nor on any Week-day between Easter and Whitsuntide was yet in force on other days they required humble kneeling § 105. CCXL Yet another Council did Charles call the same year at Chalons Cabillonense in which he ordered Schools for the restoring of Learning our Alcuin being his Persuader greatly esteemed by him Learning then being almost worn away and Ignorance taking place till he greatly revived it no less than 67 Canons were here made most very good ones but praying for the Souls of the Faithful departed and anointing the Sick are there enjoined § 106. Among many good Canons the 13th is against the Oath of Obedience to the Bishop and to the Church The words Translated are these It is reported of some Brethren Bishops that they force them that they are about to ordain to swear that they are worthy and will not do contrary to the Canons and will be obedient to the Bishop that ordaineth them and to the Church in which they are ordained which Oath because it is very dangerous we all ordain shall be forbidden § 107. The 15th Canon saith It is said that in some places the Archdeacons exercise a certain domination over the parish-Parish-Presbyters and take Fees of them which is a matter of Tyranny rather than of order of Rectitude For if the Bishops must not Lord it in the Clergy but be Examples to the Flocks much less may these do it § 108. The 25th Canon complaining how the old Excommunicating and Reconciling was grown out of use they desired the Emperor's help how they should be restored § 109. Can. 33. They say That Confession to God and Man are both good but that Confession made to God purgeth sin and that which is made to the Priest teacheth how their sins may be purged § 110. The 45th Canon is against them that by going to holy places Rome or Tours think to have their sins forgiven § 111. CCXLI. Yet another Council the same year 813 was held under Charles M. at Mentz in Germany to the like purpose many godly Canons being made § 112. CCXLII. Yet another under Charles at Rhemes for Instructing and Catechising and many good things like the former § 113. CCXLIII But we have not done with Images yet An. 814. There was a Council
called at Constantinople which damned the Council of Nice 2. Irene having set up Images and murdered the Emperor her own Son as is aforesaid was deposed by Nicephorus who Reigned near ten years with Stauratius his Son he was no Friend to the Clergies power and was killed in Fight by the Bulgarians and his wounded Son Reigned a few months Michael Curopalates succeeded a Man of great Piety and Peace but unfit for War who being overcome by the Bulgarians he consented to give up the Empire to Leo Armenus a better and prosperous Soldier This Leo the 5th was of the mind of the former Leo's against Images and his mind being known the Bishops conformed presently insomuch that in his 2d year this Council called by him Anathematized the Bishops that would not renounce the Nicene 2d Council and when they lay prostrate on the earth it 's said some trod on some of them and they turned them at a Back-door out of the Council For the Patriarch Nicephorus that was for Images was deposed and Theodorus Melissenus that was against them put in his place and led the rest Thus did Council against Council thunder Anathema's and curse each other by separating them from Christ till few were left uncursed The Rulers of the Monasteries also were called in and those that would not consent against Images were rejected Nicetas Theodorus Studita were the Champions for Images and were both banished and imprisoned Theodore wrote to the Council for Images and tells them that To take away the venerable Adoration of the Images of Christ and of the Mother of God and of all the Saints was to overthrow the Oeconomy of Christ. And he continued in Prison to preach and write for Images Those Councils that pleased not the Papists we have not the Acts of as we have of such as Nic. 2. that pleased them Had we all the Speeches and Arguments used in this and other Councils against Images as largely as those that were for them we might better see which had the better management § 114. CCXLIV The Clergy had for many hundred years abrogated God's Law He that sheddeth Man's Blood by Man shall his Blood be shed and had put Pennance for the punishment instead of Death But now at last the murdering of one Iohn a Bishop inhonestè inauditè mordridatus as they then spake they were put to find some harder Penalty to save the Clergies Lives And so they set great Fines of Money on the Murderers and more than so He that wilfully murdered a Bishop must eat no flesh nor drink any Wine as long as he lived If Murder now had no greater a punishment Bishops would scarce be safe any more than others This was at a Council at a Village called Theorius or Dietenhoven § 115. Next succeedeth Pope Stephen at Rome Platina saith Stephen the 4th Anastasius and Binnius say Stephen the 5th Platina and others say that he Reigned but seven months Anastasius and others say seven years and seven months Platina saith he was the Son of Iulius a Roman Anastasius saith he was the Son of Marinus Charles dying the Empire came to his Son Ludovicus called Pius his Brothers dying also The Bishops of Italy saith Platina and others stir'd up Bernard to rebel against him but he was conquered and put to death as also were the Saxon Rebels Paschal first succeeding Stephen is made Pope without the Emperor's knowledge for which he excused himself as forced by the People that chose him The Emperor pardon'd it but demanded obedience as to their Elections for the time to come Platina in vit Paschal l. 1. who saith that Paschal was suspected of the Rebellion of Italy but disclaimed it and that the Emperor re-assumed many Cities to the Empire to prevent new Rebellions Some say that Bernard was but blinded Among others banished for Treason were Anselm Bishop of Milan and Theodulfe Bishop of Aurelia Orleance so that Italy and France joined in the Treason See Petav. Hist. Mâ—nd li. 8. c. 8. § 116. CCXLV Ludovicus Pius was so careful to reform the Bishops and Clergy that he raised their ill will against him being too pious for them that should have been the Teachers of Piety yea so slothful did they grow that though his Father and he had done extraordinary works for the promoting of Learning and Godliness yet Learning in his days grew to such decay that Learned Men became the common contempt and few of them were to be found but Wealth and Iurisdiction were the study care and interest of the Bishops Yet in his time at Aquisgrane there was a Council that wrote instead of Canons the most excellent Treatise for the Teaching and Government of the Teachers and Governors of the Church besides the regulation of Monasteries that ever any Council did before them Not in their own words but in the several Sermons and passages of the chief Fathers Isidore Hierom Gregory Augustine and Prosper that had written to the Clergy heretofore which they collected into 145 Chapters and Canons But you must know that the excellency of the Canons of Provincial Councils in France and Spain in these Ages did not shew the excellency of the Bishops so much as their Pravity and Necessity as the Medicine doth the Disease For such Canons were ordinarily drawn up by the will of the King by some one or few choice Men such as Paulinus Aquileiensis in his time to whom the rest consented because they knew the King would have it so § 117. In these Chapters of this Council they cite Isidore and Hierom at large proving that it was Presbyters that were called Bishops in Paul's Epistles and Acts 20. and that in those times the Church was ruled by the Common-Council of Presbyters till Schism shewed a necessity that one should rule among the rest They cite Isidore ' s words that Caeteri Apostoli cum Petro par consortium honoris acceperunt Et Non esse Episcopum qui praeese dilexerit non prodesse And Hierom ' s on Titus maintaining the foresaid Identity and his Sciat Episcopus Presbyter sibi Populum conservum esse non servum And his excellent Epistle ad Nâ—potianum Many Sermons of Augustine ' s describing his Collegiate Community of the Clergy Isidore ' s words Plerique Sacerdotes suae magis utilitatis causâ quam gregis praeesse desiderant Nec ut prosint praesules fieri cupiunt sed magis ut divites fiant honorentur suscipiunt sublimitatis culmen non pro Pastorali regimine sed pro totius regiminis vel honoris ambitione atque abjecto opere dignitatis solam nominis appetunt dignitatem Dum mali Sacerdotes Deo ignorante non fiant tamen ignorantur à Deo sed hic nescire Dei reprobare est If Isidore say true remember that I wrong not the Bishops in saying the same of them And if this was the case of the most as he affirmeth what better than we find could be
only those that are saved else he should have his Will frustrate and not be Omnipotent 2. That Christ dyed not for all but only for the Elect who are the world that he redeemed others he redeemeth by Baptism but not by dying for them 3. That no one shall perish that Christ dyed for 4. He addeth how truly I know not That he asserteth a threefold Deity in the Trinity of Persons They laid him in Prison and Hincmarus wrote to the Pope to know what to do with him saying That he must employ a very able Man to keep him for he wraps People even the meanly learned into admiration of him reciting Scripture and Fathers distorted whole days together Some Bishops took his part § 2. They say a Synod at Tours wrote an Admonition to one Nomenoâ—us the King's Lieutenant in Britany for Tyranny and Oppression and casting out the just Bishops and putting in Mercenaries Thieves and Robbers Bin. p. 638. and for despising the warnings of the Pope and Bishops § 3. Canisius tells us of a Concilium Regiaticinum regulating Bishops and Cap. 6. ordaining that the Arch-Presbyter examine every Master of a Family personally and take account of their Families and Lives and receive their Confessions And Cap. 7. that a Presbyter in the absence of the Bishop may reconcile a Penitent by his command Cap. 13. That in the Villages Arch-Presbyters be set over the Lower-Presbyters C. 12. That none that are denied Communion may have any Military or Civil Office and so every Bishop is Master of the Magistrates § 4. CCLVIII. The Saracens in Spain persecuting the Christians forced the Bishops to meet in Council at Corduba and decree against Martyrdom and the Memorial of Martyrs saith Binnius p. 643. Holding a Satanical Meeting forbad Martyrdom and took away the Honour of Martyrs saying That they that were not violently drawn to deny the Faith but offered themselves to danger of their own accord are not to be numbred with the Martyrs not working Miracles as the Martyrs did nor their Bodies remaining uncorrupt § 5. A Synod at Mentz An. 852. did we know not what But 853. CCLIX one at Soisons was approved by Pope Benedict and reprobated by Pope 〈◊〉 Bin. p. 648. yet both infallible And it is no wonder for it is about a hard Point and in which the Papacy is much concerned When Ebbo was deposed and banished Lotharius restored him for a while and he intruded again and ordained many Priests Hincmarus succeeding in his life-time rejecteth all those that he thus ordained A Council is called to judge whether their Ordination was valid or null The Council decreed that Whatever in Ecclesiastical Ordinations the said Ebbo had done after his damnation according to the Traditions of the Apostolick Seat as is read in the Deeds of the Popes except Sacred Baptism which is perfected in the name of the Trinity shall be all void and null and those ordained by him in whatever part of the world they shall be Fugitives or wander because they cannot flie from God's judgment let them be held deprived of all Ecclesiastical Degrees by the judgment of the Holy Ghost And yet these Men had shewed Letters from the King and divers Bishops for their reception as Presbyters but the Synod said they were counterfeit Another Case was this one Halduinus had been made Deacon by Ebbo and Consecrated Presbyter and Abbot by Lupus Bishop of Catalonia The Presbyter was ordained out of his own Jurisdiction to the Church of Rhemes This being questioned an Archdeacon shewed the King's Letters commanding the Ordination of Halduinus Lupus ordained him in obedience to the King without examining there being then no Bishop at Rhemes Whereupon the Synod decreed according to the Canons say they That they that are made Presbyters without examination by ignorance or by dissimulation of the Ordainers when they are known shall be deposed because the Catholick Church defendeth but that which is irreprehensible And it was shewed in Concil Sardic c. 9. and other Councils and Decrees That the said Bishop touched nothing of his Ordination but that he that leaped to the Priesthood without the degree of Deacon he ought to retire resilire to due degradation § 6. Here you see the Nullification even of the Ordinations of an ejected Archbishop yea and of a lawful Bishop when he makes a Presbyter of one that was by such an ejected Bishop made Deacon and when he ordaineth unworthily without due examination And if this hold what interruptions have there been in the Succession of Bishops especially in the Roman Seat § 7. Anastasius a Cardinal Presbyter of Rome betook himself to the Emperor solliciting him to depose Pope Leo the 4th and to place him in his stead The Pope hearing it calleth him home to his charge from whence he had been absent five years but he would not return nor appear wherefore CCLX the Pope called a Council at Rome which deposed him § 8. CCLXI Ignatius the Patriarch of Constantinople called a Council to depose Gregory Bishop of Syracusa They desired Pope Leo's confirmation He delaying it dyeth Gregory in the mean time prevaileth against Ignatius who is cast out and Photius put in and a grievous Schism begun § 9. CCLXII An. 855. under Lotharius Remigius Lugdun and 12 other Bishops are called a Council at Valence who made 23 Canons or Decrees with great Judgment and Piety and shewed how much more venerable a Council of a few wise Bishops are than greater Councils where the most are weak Their first work was against those that they called the Predestinatianos where Cap. 2. they determine Non ipsos malos Deum ideo perire velle quia boni esse non potuerunt sed quia boni esse noluerunt Cap. 3. Praedestinationem electorum ad vitam praedestinationem impiorum ad mortem fidenter fatemur In electione tamen salvandorum misericordiam Dei praecedere meritum bonum in damnatione autem periturorum meritum malum praecedere justum Dei judicium Praedestinatione autem Deum ea tantum statuisse quae ipse vel gratuitâ misericordiâ vel justo judicio facturus erat In malis vero ipsorum malitiam praescîsse quia ex ipsis est non praedestinâsse quia ex illo non est Poenam sane malum meritum eorum sequentem uti Deum qui omnia prospicit praescivisse praedestinasse quia justus est apud quem est ut S. Augustinus ait de omnibus omnino rebus tam fixa sententia quam certa praescientiâ Verum aliquos ad malum praedestinatos esse divina potestate videlicet ut quasi aliud esse non possent non solum non credimus sed etiam si sunt qui tantum malum credere velint cum omni detestatione sicut Arausica Synodus illis Anathema dicimus The sum is God's mercy goeth before Man's merit but his Predestination to punishment is only on the foresight of their sin which he decreeth
Marriage with Waldrada The two great Archbishops of Colen and Triers are the Leaders The Pope is against it and accuseth the Bishops of owning Adultery They appear at Rome and he condemneth them of Impudency while with some immodest words they undertake to justifie the thing of which more anon He chargeth the Bishops of heinous Villany and they despised him He condemneth the Concilium Metense in which the Adultery was allowed § 20. This Pope falls out with Hincmarus Bishop of Rhemes justifying against him the cause of Rothaldus whom he had deposed He sends Messengers to the King of Bulgaria converted in his days whom the Emperor's Officers stop and abuse The Adversaries of Images were still strong at Constantinople Anast. Bin. p. 670 c. Epist. 2. He useth a notable Argument for Images viz. God is known only in the Image of his Works Why then may we not make Images of the Saints But why must Men be compelled to do it or else be Hereticks and why must they be worshipped Epist. 5. He is pitifully put to it to justifie the Election of Nectarius and Ambrose and yet to condemn that of Photius for being a Lay-man And Ep. 6 the same again in the instance also of Tarasius § 21. The 8th Epistle of this Pope Nicolas to the Emperor Michael doth shew that he had now shaken off the Imperial Power and therefore chargeth his Letters as full of Blasphemy Injury Madness c. partly for being so sawcy as to bid the Pope Send some to him which he saith was far from the godly Emperors Partly for blaming the deeds of the Prelates when he saith Their words must be regarded and their authority and not their deeds Partly for calling the Latine Tongue barbarous and Scythian in comparison of the Greek which he saith is to reproach God that made it Partly for saying that the Council that deposed Ignatius and set up Photius was of the same number of Bishops as the first Council of Nice where this high Pope's answer is worth the notice of our Papists Bin. p. 689. The small number hurteth not where Piety aboundeth Nor doth multitude profit where Impiety reigneth Yea by how much the more numerous is the Congregation of the malignant by so much the stronger are they to do mischief Nor must men glory in numbers when they fight not against the Rulers of the darkness of this world and spiritual wickedness Glory not therefore in multitude because it is not the multitude but the cause that justifieth or damneth Fear not little Flocks c. This Doctrine was then fittest for the Pope in his Minority But the Letter is a Book pleading for the Roman Grandure and striving to bring the Emperor with others under his power § 22. In his Answer and Laws to the Bulgarians he difliketh their Severities against one that had pretended to be a Priest when he was not and had baptized many concluding that he had saved many and that they were not to be re-baptized Bin. p. 772. No not though he were no Christian that baptized them as after Consul Cap. 104. p. 782. To the Case Who are Patriarchs he saith properly they only that have succeeded Apostles which were only three Rome Alexandria and Antioch but improperly only Constantinople and Ierusalem But why then are not Ephesus Corinth Philippi c. Patriarchates And why had the rest of the Apostles no Successors Had they no Churches § 23. This Pope having Western security threatned Excommunication to the Emperor of the East unless he would depose Photius and restore Ignatius and threatned Lotharius for the cause of his rejected Wife and the Marriage of another as aforesaid and swaggered against Hincmarus Rhemensis for his deposing Rothaldus a Bishop and forced him to yield and condemned his Synod at Metz and would have proved that Pope Benedict had not confirmed it He and other Popes did make the Contentions of Bishops as well as of Princes a great means of their rising taking the part of him that appealed to Rome as injured and very oft of the truly injured By which means they had one Party still for them and all injured persons were ready to flie to them for help He Excommunicated the Bishops of Colen and Triers The poor Bishops that would fain be on the stronger side began now to be at a loss to know whether the Emperor or the Pope was the strongest They followed the Emperor and resisted the Pope a while The King and Hincmarus forbad Rothaldus going to Rome and imprisoned him But the Pope wearied them out by reason of the divisions of the Empire and Kingdom into so many hands of the French Line that being in continual suspicion of each other they needed the Pope's help Bin. p. 790. He ordereth Pennance instead of just death for one Cumarus that had murdered three of his own Sons viz. That for three years he pray at the Church-door and that for seven years he abstain from Wine three days in a week and for three years to go without shoes allowing him to eat Milk and Cheese but not Flesh and to enjoy his Possession but not have the Sacrament for seven years § 24. His Decretals begin That the Emperor's Iudgments and Laws are below the Canons and cannot dissolve them or prejudice them Tit. 4. 1. He saith All Patriarchal Dignity all Metropolitical Primacy all Bishops Chairs and the dignity of Churches of what Order soever were instituted by the Church of Rome But it 's he only did found it and erect it on the Rock of Faith now beginning who to St. Peter the Key-bearer of eternal life did commit the Rights both of the Terrene and the Celestial Empire Reader Had not the abuse of Humane Patriarchal Power and of Excommunications got up very high when this bold Pope made this Decree What! All Churches in the World made only by Rome Was not Ierusalem Antioch and many another made before it Did Christ say any thing of Rome Did not other Apostles build Churches by the same Apostolick Commission as Peter had Is not the Church built on the foundation of Prophets and Apostles Christ being the Head-corner Stone Did not others build the Church of Rome before Peter did it Did not Peter build other Churches before Rome Where and when did Christ give Peter the Imperial Power of Earth and Heaven did he not decide the Controversie who should be the chief or greatest with a prohibition of all Imperial Power With you it shall not be so § 25. But the next Dectee casteth Rome as low as this over-raised it If any one by Money or Humane-Favor or by Popular or Military Tumult be inthroned in the Apostolick Seats without the Concordant and Canonical Election of the Cardinals of that Church and then of the following Religious Clerks let him not be accounted a Pope or Apostolical but Apostatical By which Rome hath had so few Popes indeed and so many
Romane Clergy were that would have such a Pope 2. But they give no proof of any such Consent but say It is verisimile 3. And where was the Church till that Consent or at least its Holiness 4. Can such Mens Consent make a Pope of an uncapable person Will no Wickedness incapacitate § 30. Say the foresaid Authors in this Popes time Sisevandus Bishop of Compostella finding the great diversity of the Roman and Moâ—â—rabick Liturgy altered his by the Popes consent After Herveus one Seulphus was Arch-Bishop of Rhemes Heribert Earl of Aquitane considering that the Bishop of Rhemes Anointeth the King of France bargained to have his Son made next Bishop that thereby he might get the Crown In hast Seulphus is Poysoned because they could not stay till he dyed Heribert ' s Son not yet Five Years old is made Arch-Bishop O scelus in auditum say Baronius and Binius This monstrous Election say they never before seen or heard of in the Christian World nor perhaps thought of Pope John did not only not disallow but ratifyed And by this Fact the Infamous Pope gave an Example to many Princes not only in that but the following Ages Alas for Grief to procure Lads that were their Kindred to be thrust into the Chief Seats or Bishopricks to the great Mischief of the Church A Work say they indeed worthy such a Pope whom an Infamous Woman by an Infamous Work had thrust into St. Peter's Chair Qu. Were such Villaines as Infallible as others Did their Love Honesty and Chastity fail and yet Were they secured against the Failing of their Faith Or Had they a Sincere Faith that had no other Grace And Could these forgive Sins and deliver Souls out of Purgatory When he had sate Fourteen Years or Sixteen saith Baronius and Binius Marquess Wido by the Perswasion of his Wife Marozia Pope Sergius Whore for the sake of his Brother Peter whom they hated cast him out of his Seat into a Prison where shortly after he was Choked with a Pillow And so the Invader and unjust Detainer of the Apostolick-Seat had an End worthy of his Wickedness And he that by the Impudent Mother Theodora had violently seized on the Holy Seat by her as Impudent Daughter was by God's just Iudgment Ejected Imprisoned and Deprived both of it and of his Life Ex Luitpr Frodoaldo Baron § 31. CCCIX Anno 912. A Synod at Confluence decreed as against Incest That none Marry within the seventh Degree of Kindred Was that Divine Law § 32. Two or Three other Synods at Trosâ—etum are mentioned about small Matters and One at Duisburge to Excommunicate some that put out the Bishops Eyes § 33. The next Pope is Leo the Sixth and Dyed after Seven or Six Months and Fifteen Dayes § 34. Next Anno 929. succeeded Stephen the Eighth or Seventh and sate but two Years one Month and fifteen Dayes How they were so fast dispatched I omit § 35. Next comes the Son of Marozia Pope Sergius his Bastard call'd Iohn the Eleventh His Mother and Father-in-Law Wido got him in Anno 931. even when he was a Lad under Age. His Brother Albericus saith Baronius did keep this Pope in Prison to his Death But the Case was this vid. Bin. p. 1055. Wido being Dead Marozia offereth the Dominion of Rome to his own Brother Hugo on condition he would Marry her He accepteth the Condition and secretly entering the Castle of St. Angelo after he had committed Incest with her his Brother's Widow he despised the Romans When his Son-in-Law Albericus by his Mother Marozia's Command poured out Water to wash his Hands he stroke him on the Face for pouring too much To Revenge this Wrong Albericus stir'd up the Romans to a Defection and having by Assault of the Castle put to Flight bis Father-in-Law Hugo he commanded his Mother Marozia and his Bastard-Brother the Counterfeit Pope John to be kept in Prison in which the violent Invader dyed being violently cast out after for five Years and some Months he had rather filthily Defiled tban Ruled the Apostolick-Seat Saith Binius out of Luitpraudus and Baronius Calling him a Monster and yet Magnifying Rome because such were Obeyed § 36. CCCX Anno 932. A small Council at Erford in Germany under King Henry decreed 1. That Holy-Dayes be kept for an Honourable Commemoration of the Twelve Apostles and Fasting on the Evens 2. That no State-Meetings be kept on the Lord's Dayes or other Holy-Dayes nor Christians then cited to the Courts of Justice 3. Nor when he is going to Church 4. That scandalous Ministers be tryed 5. That no private Christian make or impose any Fast on himself without the Bishop or his Missionaries Consent An unreasonable Usurpation Must the Bishop needs know all the Reasons that every Man hath for Fasting and be Judge of them But sure the Bishop's Diocess had not then so many hundred Parishes and so many Counties as they have now Else by that time the Bishop and his Commissary had heard a Hundred Thousand or Fifty Thousand Persons tell him what Reasons they had to Fast besides the common Fasts at any time or on any special Occasions much of his time would be taken up § 37. Anno 935. A Council at Rhemes against Church-Robbers c. § 38. Anno 936. Leo the Seventh was made Pope after Iohn the Eleventh In that time Hugo that was got away from Albericâ—s had got an Army and Besieged Rome A Match was made for Albericus to Marry Hugo's Daughter And so Marozia's Husband and Son were agreed by the means of Odo Abbot of Cluniac § 39. Henry King of Germany the Glory saith Baronius and Binius of Christian Religion dyed at this time who after many other Nations Couverted also the King of Denmark to the Christian Faith and left his Son Otho the Heir of his Piety and Valour Yet are not other Papists ashamed to say That all these Nations were Converted by the Pope who was the great Scandal that hindred the Conversion of the World § 40. But say the same Authors Manassâ—s Bishop of Arles now troubled the Churcb Being an Ambitious Man not contented with his Seat by the means of Hugo King of Italy he also invaded the Bishopricks of Verona and of Trent and of Mantua and of Milaâ— it self O now the Church prosper'd Saying That he did it by the Example of the Prince of the Apostles who at once possessed Rome Antioch and Alexandria Ex Luitpraud And could the Pope blame him that would be Bishop at the Antipodes and have all the World But it s strange that Men should talk of Bishops Ambition as of a strange thing in the Year 937. § 41. Anno 939. Pope Stephen the Nineth was chosen by Otho of Germany without the Cardinal-Clergy who had neither Power nor Virtue enough to choose And the City was under the Power of Albericus who Tyrannized over them And because he had not the Choice
purgatory saith Bin. as some apparitions proved but he was delivered out of that pain by St. Odilo's prayers and his Brother 's Alms. you see how much better it is to be a Saint than a Pope you need not question the credit of their intelligence from purgatory § 100. This Pope's own Brother Son to the Tusculane Earl by his power presently seizeth on the Papacie But Bin. ex Baron would perswade us that this invaded Pope afterward repented resigned and was new chosen by the Clergy He was very like to have their votes when he had gotten such power and advantage But where was the Roman Church that while Now dyed the pious Emperor Henry and when he dyed gave up his religious wife to the Bishops and Abbots as a Virgin as he received her who entered a Monastery accordingly Conrade his General succeeded him and the Pope Iohn 21 as Plat. 18 as Bin. being driven away by the People Conrade restored him so far was the Pope obeyed § 101. A Council at Lymoges an 1029. gave an Apostolical title to Martial their founder § 102. An. 1â—32 Another at Pampilone was about a Bishop's seat § 103. Princes in this age are commended for their piety especially their zeal for Rome But did the Popes yet amend The next man that cometh in by the same power as the former is Benedict the 9th Nephew to Iohn and Son to Albericus most say he was but ten years old some say 18. capable saith Baron and Bin. of Impudence and luxury by the tyranny of his Father intruded An. 1030. And say they being given over to lust and pleasure and by humane frailty rushing into impudence and living to great scandal of the faithful he was by the Romans the Consul Ptolemy favouring it rejected or at least gave it up by the perswasion of the holy Abbot Bartholomew Whereupon Silvester the 3d. came into his place who had been Bishop of Sabine even by bribery and evil arts and did rend the Church by a new Schism But he had fcarcâ— Sate three months but Benedict by the help of the Tusculanes returned and cast him out as an invader In the mean time a third man Iohn arch-Arch-Presbyter of Rome invading the same seat brought yet a greater deformity on the Church And so A THREE-HEADED BEAST ARISING FROM THE GATES OF HELL did miserably infest the holy Chain of St. Peter These are the words of the Popes grand flatterers And they tell us that one Gratian a Presbyter pitying this miserable state of the Church went to all the three Popes and gave them money to hire them all to resign And so Benedict as the most worthy being secured of the Revenues of England deposed himself and that he might the more freely execute his lusts betook himself to his Fathers house when intruded by force and tyranny he had held the Papacy eleven years And when the rest by his example had done the like each being contented with his assigned portion of the Revenue the Church An. 1044. was restored to its ancient union peace and concord the Schism being expelled and the tyranny by which it was oppressed taken out of the way Thus Bar. and Bin. But how came this Presbyter to be so honest and so rich you must know that when he had got out the three Popes he was made Pope himself of which more anon § 104. But though these Authors tell us but of four Popes at once as credible writers of their own tell us there were six Wernerus in Fasciculo Tempor saith The 14. Schism was scandalous and full of confusion between Benâ—dict the 9th and five others which Benedict was wholly vitious and therefore being damned he appeared in a monstrous and horrid shape his head and tail were like an Asses the rest of his body like a Bear saying I thus appear because I lived like a beast In this Schism there were no less than six Popes at once 1. Benedict was expulsed 2. Silvester 3d. got in but is cast out again and Benedict restored 3. But being cast out again Gregory the 6th is put into his place who because he was ignorant of Letters caused another Pope to be consecrated with him to perform Church-Offices which was the fourth which displeased many and therefore a third is chosen instead of those two that were fighting with one another 6. But Henry the Emperor coming in deposed them all and chose Clement the 2d the sixth that were alive at once There is great difference between Wernerus Onuphrius Platina Baronius but all confess that there were three or four at once And the three were secured of the revenues before they resigned to the fourth no doubt leaving him his part This it is for Bishops to be great and rich which will ascertain wicked men to seek them But if Wernerus say true that this Iohan. Gratianus made Gregory 6th was illiterate he was a strange Roman Arch-Presbyter before and a strange Pope after but greatly to be commended that would ordain a fellow Pope that could read § 105. This horrid monstrous villain called Benedict the 9th Canonized Simeon an Anchorite at Trevirs Do you think he was not a good judge and lover of Saints He crowned Conrade the Emperor who came into Italy to master the Bishop of Milan that rebelled say Baron and Bin. and many other great things he did § 106. Even in these times there were Councils held 1. One at Lymoges to judge St. Martial to be an Apostle and to agree to excommunicate the souldiers that robbed and plundered and to curse their horses and arms and deny Christian burial to all the Countrys where they prevailed save the Clergy and poor c. Another at Beauvois on the same occasion And another at Tribur unknown for what § 107. This Pope Gregory 6th who was Iohn Gratian the Roman Arch-Presbyter that Werner saith was illiterate and made him a fellow Pope is very variously described Baron and Bin. and some others make him an honest man that ended the Schism Cardinal Benno maketh him Simoniacal that hired them out to get the Papacie Baron and Bin. for this revile him as a malicious lyar They say that Gregory for punishing sacrilegious villains by the sword that cared not for Anathema's was accused by the Romans that now lived by theft and rapine as a Simonist and a murderer Conrade being dead and Henry his Son made Emperor he being in Italy held a Synod at Sutria near Rome where all the four Popes causes were examined And the three former were deposed that is deprived of the revenue which was parted among them and this Gregory 6. say most authors and even Hermannus that wrote in those very times was deposed but saith Baron he honestly resigned And the Roman Clergy being found so bad that none were fit for the place the Emperor chose say most or caused to be chosen saith Bin. the Bishop of Bamberge in Germany called Clement the 2d § 108. The Emperor
reign eternally with the highest Emperor But the power of the other brings them eternally to perish by eternal damnation with the Prince of darkness who is King over all the Sons of Pride And it is not to be wondered at that bad Prelates consent to an unrighteous King whom for their ill got preferments by him they love and fear who Simoniacally ordaining any do for a base price sell even God himself For as the elect are inseperably united to their head so the reprobate are pertinaciously confederate against the good with him that is head of their militia Let Emperors and Kings see then how much the Imperial and Kingly dignity is to be feared in which very few are saved and those that by Gods mercy come to salvation are not made so good or eminent as many of the poor the Spirit of God being judge For from the beginning of the world to these times of ours we find not in all the authentick Scripture any Emperors or Kings whose lives were so adorned with great virtue and miracles as were an innumerable multitude of the contemners of the World though I believe that by Gods mercy many of them have been saved For to say nothing of the Apostles and Martyrs what Emperor or King was ever famous for miracles like Martin Anthony or Benedict what Emperor or King did raise the dead cleanse the Lepers illuminate the Blind Constantine of pious memory Theodosius Honorius Charles Lewis propagators of Christian Religion defenders of the Church are praised and honoured by the Church but not noted to have shined with such glory of miracles Moreover to what Kings or Emperors names are Churches or Altars dedicated or hath the Holy Church appointed Masses to be celebrated Let Kings and other Princes fear lest by how much in this life they would be preferred before other men by so much the more liable they be to eternal burnings As it is written Wisd. c. 6. Great men shall be greatly tormented For they have as many men to be accountable for as were Subject to them And if one religious man find it so great a work to keep his own soul how great a labour belongeth to Princes for so many thousand souls * And if the judgment of holy Church so bind a man for killing one what will become of them that for this worlds honour murder many thousands Who though they sometime cry Meâ Culpâ for killing many yet are glad at the heart for the extension of their honour and are not sorry that they did what is done nor that they have driven their Brethren into Hell The rest of the Epistle exhorteth Kings to avoid Pride and Tyranny As I cite it historically to shew you the Spirit of Papacy so fas est et ab hoste doceri There is somewhat in it worthy the remembering that greatness prove not pernicious to themselves and others for want of goodness § 58. But sure these Papal arguments savour not of infallibility May not a mean wit discern 1. That goodness giveth not right to places of Government without a call else the best man must be always King And then what Pope had Title to his Seat Right to Heaven will not prove a right to Kingdoms Nor è contra Power to cast out Devils will not prove that the exorcist may cast out the King nor give him Laws 2. What though the King be a Scholar to a Grammarian a Musician a Physician Is it therefore absurd that he be King over these Masters What though he must obey his Physician for his life May he not command that Physician for the common peace What though he cannot do that which a Physician a Musician c. can do May he not rule them for all that 3. What a discontented mind have such holy Prelates that cannot be satisfied with their Title to Heaven their Miracles Sanctity Church-Keys c. unless they may also be above Kings and have the secular power also 4. And what cause have Kings and States to look to themselves that are under such Priests where every Clergy man is their Master And how many superiors then hath every Popish King Even as many as he hath Prelates Priests or exorcists Yet I will confess that if Princes had been as bad still as some of them have been and as such Popes pretended and Popes and Prelates and Priests had been as Infallible Holy Wise and Peaceable as they have pretended and had not proved the shame of Religion and Incendiaries of the Christian World in so many generations it would have tempted men strongly for the interest of Religion and mankind to wish that all power had been committed to the Clergy and that Campanella's Regnum Dei or Fift-Monarchy by Priestly Government of the World had taken place But when their own historians make fourty Popes together Monsters of wickedness and piety at the same time to be translated to the Princes this turneth our thoughts another way Especially when we find still that a proud worldly wicked Clergy are the great confounders of the World § 59. Epist. 23. He sends to his Legates to demand of the King of France that every house do give a penny to St. Peter if they take him for their Father and Pastor It seemeth the Roman Peter must have money Rule and Honour of all the world though he cry it down in others § 60. Lib. 9. Ep. 1. He suspendeth the Arch-Bishop of Rouen in Normandy from consecrating any Bishop or Priest or Church because he had not visited the Pope at Rome when as men and women came to him from the remoter parts of the Earth The Pope loved much company and loved not privacy so well as I do and because he had not sought his pallium though he wrote submissively to him § 61. Even this Pope Ep. 2. l. 9. Professeth to the King of Spain that a Lye is a sin though it come from a pious intention for peace but in Priests it is a kind of Sacriledg And if so Priests had need to take heed that they Lye not by swearing subscribing declaring or professing any falshood though à Pope should command them § 62. In the same Ep. he congratulates that Spain received his Order of service or Liturgie because that which they used hitherto had some things contrary to the Christian Faith What Was the old Spanish Liturgy heresie § 63. Ep. 3. l. 9. The Pope upon the death of Rodulph fearing the Emperors coming into Italy pretendeth that now all men advised him to receive the Emperor for peace into his favour and mercy saying that almost all the Italians were for him and that his Patroness Mathildis was counted mad by her own Subjects who would not fight for her and him and therefore sends to try whether he could get any help from others charging them to see that the next chosen King be one true to St. Peter and to that end sends them an
the pretended KEYES § 202. Honorius 3d. succeedeth Innocent He confirmeth the Dominican and Franciscan Religions and Sainteth Francis He procureth a new expedition towards Ierusalem and the destruction of many The Emperor Friderick followeth his predecessors and invadeth Italy conquereth Sicily and Apulia being his own by his Mothers title But the Pope excommunicateth him and by the mediation of Iohn King of Ierusalem in title he is absolved § 203. CCCCXL. Stephen Laughton being restored a Synod at Oxford passed many general excommunications and there numbered all the Holy-dayes to be kept and made several Canons One good one was that every great Parish have two or three Presbyters because of the greatness of the work and if one should be sick c. Another repeated many old Canons that no fees be taken for Sacraments or Burials c. Another that no Clergy-mâ—n should keep their Concubines PVBLICKLY in their lodgings nor else where go to them with scandal A good caution for their credit § 204. CCCCXLI A German Council lamenting that Clergy-men kept their Concubines publickly and would not dismiss them forbids this publick keeping of them C. 1 2 3 5. But dealeth gently with them But C. 6. those that preach when the Bishop silenceth them it maketh infamous and intestable casting them out without hope of mercy or restitution ab officio et beneficio and rendering them uncapable for the time to come Here the Popes Legate demanded out of every Cathedral two Prebends to be given to Rome And great reason that he that giveth all even Bishopricks and Kingdoms should have some again even what he will But it was denied § 205. CCCCXLII Also in a Synod at Westminster An. 1226. the Pope demanding two Prebends out of every Cathedral the King answered that the matter belonged to all Christendom and when he saw what other Kingdoms did herein he would give his answer § 206. Gregory 9th is next Pope He commandeth the Emperor Friderick 2d to go recover Ierusalem and excommunicateth him aâ— a dissembler for his delaies He re-Sainteth St. Francis and St. Dominick He absolveth the Emperor upon his payment of an hundred and twenty thousand ounces of Gold for damage The greatest sedition and heresie saith Platina rose at Româ— that ever was there so that the Pope was banished But a plague ended it that left scarce the tenth man alive Again the Senators and the Pope agree not about Legislation and the Pope is fain to be gone again and gets the Emperor to promise him that their conjunct forces should assault the Romans The Emperor faileth and bids his Souldiers help the Romans himself departing the Pope by mony bireth them to help him and recovereth Rome He sendeth preachers abroad to call men to the holy War He Sainteth Elizabeth daughter to the King of Hungary An Army goeth into Asia with Theobald King of Navarre and others and is overthrown He would go to Rome but is kept out The Emperor taketh many Cities in Gregory's party get him into the City He again curseth the Emperor and deposeth him from his Empire by his presumptuous sentence The Venetians help the Pope The Emperor afflicteth them The Italians are divided In Pistoria two brothers one called Guelph was for the Pope and the other called Gibel was for the Emperor the City was 〈◊〉 and the name of Guelphs and Gibellines filled Italy with confusion The Romans were again falling off from the Pope but he went among them Carrying the heads of the Apostles you must believe it and by supplication and speeches moved the People to pity him and got them to fight against the Emperor which cost them and others of the Church party in Italy dear The Pope calleth a Council to depose the Emperor again to kill one man twice But the Emperor way-layeth them and taketh many Cardinals and Bishops and Imprisons them by the Pisanes help Gregory dyed for grief in his 14th year or 15th This is that Pope that by the help of Raymund made the Books of Decretals So much out of Platina Binnius addeth that the Emperor went with an Army into Asia in performance of his vow and received Ierusalem yielded to him And made ten years truce with Saladine and therefore was again excommunicated by the Pope § 207. In this Popes time saith Bin. the Divines of Paris after long disputation defined that it is a mortal sin for any man to have two benefices when one of them sufficeth to sustain him 208. Multitudes of the Albigenses were burnt and killed as Hereticks § 209. CCCCXLIII A Council at London under Otto the Popes Legate was held An. 1237. the King sending first to charge them to do nothing against his rights and leaving one to see to it The Legate was in danger for opposing Pluralities the Bishop of Worcester and multitudes theatning resistance and it was suspended § 210. Coelestine the 4th is next Pope but not by the Laterane Canon by two third parts of the Cardinals some say he lived 18 daies some 17 some 14 some say two Schismaticks were between § 211. The seat was void a year and eight months and more the Emperor keeping many Cardinals in prison but at the request of Baldwin of Constantinaple he released them § 212. Innocent 4th is next chosen who of a Cardinal-friend became by interest a Pope-enemy to the Emperor and daring not to stay in Italy fled into France and there calleth a Council of Bishops with these he hunted Princes and excommunicateth or curseth the Emperor where saith Matth. Paris An. 1245 one Priest being commanded to publish the curse he doth it thus Good People I am commanded to pronounce excommunication against the Emperor Frederick the Candles put out and Bells ringing But not knowing the reason though I know the hatred between them that one doth the wrong but which I know not as far as my power reacheth I excommunicate anathematize him that doth wrong absolve him that suffers the wrong which is so hurtful to all Christendome And at Lyons the Pope curseth him again The Emperor despised the Popes deposition and would not give up his Crown for fear of his curse The Popes party choose Henry Laudgrave of Thuringe Emperor who is quickly killed besieging Vlm as some say that party chose William Earl of Nassau after him Henry the Son of Friderick was drawn to rebel and being overcome by his Father soon after died And the Emperor not long after him by what death it is not agreed some say poysoned others say stifled by Mansfred his base Son some say he continued impenitent others that he repented of his opposing the Pope not probable some speak ill of him others extol him for Learning and worthiness § 193. Frederick being dead the Pope travels France and Matth. Paris saith that at his leaving Lyons a Cryer called the Citizens who had long entertained him to his farewel and that Cardinal Hugo made his farewel Speech telling
6. none is to be taken for Pope but we must live as the Greeks under our own Laws 10. It is against Scripture that Church-men have possession that is they should not labour to be rich 11. No Prelate should excommunicate any one unless he know that God hath first excommunicated him And he that so excommunicateth is thereby a Heretick or Excommunicate 12. A Prelate that excommunicateth a Clerk who appealed to the King or to the Council of the Kingdome is thereby a Traytor to the King and Kingdome 13. They that give over Preaching or hearing Gods Word for mens Excommunication are Excommunicate and in the Day of Judgment shall be judged Traytors to Christ. 14. It is lawful for a Deacon or Presbyter to preach the Word of God without the Authority of the Apostolick Seal or a Catholick Bishop 15. No one is a Civil Lord or a Prelate or a Bishop while he liveth in mortal sin The meaning of this is no open wicked man is a Subject capable of such Authority given by Christ as shall warrant him to use the place but his acts may be valued to others in many cases Dispositio materiae est necessaria ad formam recipiendam As an Infidel can be no Bishop or Pastor 16. Temporal Lords may take away temporal goods from the Church from a Possessor habitually criminal and not only in act Not from the sacred use in general but from that man that forfeiteth them 17. The people may correct their Delinquent Lords This is not to be believed to be Wickliff's sense till they cite his own words which no doubt limit it to the cases 18. Tythes are meer Alms and the Parishioners may take them away for their Prelates sins 19. The special prayers applied by Prelates and Religious men to one person profit him no more than the general ones caeteris paribus 20. He that giveth Alms to Fryars is thereby Excommunicate that is he sins by cherishing wilful idleness 21. He that enters the private Religion either of the Possessing or the Mendicant Fryars becomes less fit and able to keep the Commandments of God 22. Holy men that made private Religions thereby sinned 23. The Religious living in private Religion are not therein of the Christian Religion 24. Fryars are bound to get their living by the labour of their hands and not by begging 25. They are Simoniacal that bind themselves to pray for others for a temporal reward or price 26. The prayers of Reprobates wicked men availeth not to any 27. All things come to pass by necessity 28. The Confirmation of Youth the Ordination of Clerks the Consecration of Places are reserved to the Pope and Bishops for covetousness of temporal gain and honour 29. Universities Studies Colledges Degrees and Masterships in them are introduced by vain Gentility and profit the Church as much as the Devil doth 30. The Excommunication of a Pope or any Prelate is not to be feared because it is the Censure of Antichrist 31. They that found Cloysters sin and they are Diabolical that enter them 32. To enrich the Clergy is against Christs Rule 33. Pope Sylvester and the Emperour Constantine erred in inriching the Church 34. All the Order of Begging Fryars are Hereticks and those that give to them are Excommunicate 35. They that enter Religion as Fryars or any Order of them are thereby disabled from keeping Gods Commands and so of coming to Heaven unless they forsake them 36. The Pope and all his Clergy that have Possessions are therefore Hereticks and the Secular Lords and Laicks that consent to them to their great riches 37. The Church of Rome is the Synagogue of Satan and the Pope is not the immediate and nearest Vicar of Christ and the Apostles 38. The Decretal Epistles are Apocryphal and seduce from the Faith of Christ and the Clerks that study them are fools 39. The Emperour and Secular Lords were seduced by the Devil to inrich the Church excessively he meaneth with temporal goods 40. The Election of the Pope by Cardinals was introduced by the Devil 41. It is not necessary to Salvation to believe the Church of Rome to be the Supreme among other Churches 42. It is foolish to trust to the Indulgences of the Pope and Bishops 43. Oaths made to strengthen humane Contracts and Civil Commerce are unlawful 44. Augustine Benedict Bernard are damned unless they repented of having possessions and instituting and entering private Religions and so from the Pope to the lowest Religious Fryar they are all Hereticks 45. All Religions that is Orders of Fryars were introduced by the Devil This Article about Necessity of Events I see in Wickliff's Books is his own and many here cited are true but no doubt but many of them are perverted by their wording them and leaving out the Explicatory Context The Council forbad his Books and condemned them to be burnt and reprobated every one of all these foresaid Articles with all the 260. The Duke of Austria most humbly begged the Emperours pardon for receiving the Pope § 7. Sess. 9. The Citation of the Pope is read and Commissaries and Judges appointed and a Letter read from the University of Paris instigating the Council to their duty for their honest Chancellour Gerson was here § 8. Sess. 10. The Popes Suspension was read The Sess. 11. the Articles against the Pope are read which were proved which were in sum as followeth Art 1. That the Pope Iohn from his Youth was of a naughty disposition impudent a lyar rebellious against his Parents given to most Vices and so was and still is accounted of all that know him Cardinals Arch-Bishops Bishops c. witness it 2. He gathered riches by Symony and wicked means 3. By these Symoniacal riches he purchased a Cardinals place at great rates 4. Possessing Bononia as Legate by tyranny and cruel exactions inhumanely and impiously he ruined the people without all Justice or Piety c. 5. Getting thus to be Pope like a Pagan he contemned all Divine Offices 6. That he is the oppressor of the poor the persecutor of Justice the Pillar of the unjust the Statue of Simoniacks the servant of the Flesh the dregs of Vices a stranger to Virtue flying publick Consistories wholly given to sleep and other fleshly desires wholly contrary to Christ in life and manners the Glass of Infamy and the profound Inventer of all wickednesses or malice so scandalous to the Church that among faithful Christians that knew him he was commonly called THE DEVIL INCARNATE 7. That as a Vessel of all sins he repulsed the worthy and gave all Offices Benefices and Church-promotions to the bad that would give most Money for them 8. Hereby the whole Church Clergy and People fell under infamy and scandal 9. That of all these he was oft admonished and humbly intreated 10. That he was worse after than before laying all pretence of Justice and openly selling all to the worst that would give him money 11. That growing
the Context and Explication All these are mentioned as taken out of Wickliff but Huss is condemned for these following Articles § 13. 1. That there is one holy Vniversal Church of all the Predestinate 2. That Paul was never a Member of the Devil 3. That Reprobates are not parts of the Church for no part of it finally falleth away Predestinating Love never forsaking him 4. Two Natures the Divinity and Humanity are one Christ. 5. The same as afore 6. Taking the Church for the Predestinate it is an Article of Faith 7. Peter was not nor is the Head of the Catholick Church 8. Priests of wicked lives polute the Priestly power 9. The Papal dignity arose from the Emperour and the Popes prefecture and institution flowed from Caesars power Divers of Popes and Priests that live wickedly are not the Apostles Successors Delivering men to Secular powers because excommunicate is to imitate the Scribes and Pharisees above Christ. Ecclesiastical obedience is obedience after the Priests invention without any express authority of Scripture All humane Acts are distinguished into virtuous and vicious A Priest of Christ living after his Law and understanding the Scripture and desirous to Edifie the people ought not to obey the Pope or any Prelate that forbids him to preach and excommunicateth him Every one made a Priest hath a command to preach and must obey it notwithstanding excommunication By Church Censures of excommunication suspension and interdict the Clergy keeps the Laity under their feet for their own exaltation and multiply avarice protect malice and prepare the way to Antichrist It is an evident sign that such Censure proceed from Antichrist in which the Clergy principally proceed against those that open the nakedness of Antichrists wickedness which the Clergy will for themselves usurp If the Popes be wicked men and reprobates then as Judas an Apostle was a thief and traitor and son of perdition so they are no heads of the Church when they are no members The grace of predestination is the bond of the Churches union with the head A wicked and reprobate Pope and Prelate is equivocally a Pastor and truly a thief and robber The Pope should not be called most holy Right election makes not him that cometh not in by Christ to have right Wickliffs 40 Articles were unjustly condemned There is no spark of appearance that there must be one head in spirituals to rule the whâ—lâ—e Church that must alwayes converse with it and be conserved Christ Ruled his Church better throughout the world by his true Disciples dispersed than it is by such moâ—strous heads The Apostles and faithful Priests of the Lord did strenuously regulate the Church in things necessary to salvation before the Office of a Pope was introduced and so would do were there no Pope to the end of the world There is no Civil Lord no Prelate no Bishop while in mortal sin Of which oft before These Articles are mentioned which they say were proved against him It is to be noted that Huss called God to witness that he never preached nor owned many of these Articles which false witnesses brought in against him and yet renounceth nothing that he held And whether he or his accusers better knew his mind and faith its easie to conjecture They condemned Huss to be burnt and condemned another Article that any Subject may kill a Tyrant that is an Usurper by any secret or open means Then they made an Order against Robbers of such as came to the Council and went back § 14. Sess. 16. Deputies are appointed to go to Arragon to the third remaining Pope Bend. 13. to resign and other matters The Sess. 17. was an honourable dimission of the Emperour The Sess. 18. about the Councils Bulls c. The 19. Sess. was against Hierome of Prague where they recite a long Recantation which they say he made and from which they said he afterward revolted Also the Council decreed that they might proceed against Hereticks notwithstanding the safe conducts and promises of the Emperour Kings or Princes by what Bond soever they tyed themselves therein though the Hereticks had not appeared but trusting herein And that the said Emperour Kings c. having done what in them lieth are no way obliged by their promises The 20. Sess. Decreed a monitory against the Duke of Austria on behalf of the Bishop of Trent about estate The rest was about the Ejection of Pope Benedict the 13th They swore to certain Capitula about it § 15. Hierome of Prague having recanted through fear repented and openly professed that he dissembled and stood to his former doctrine and was condemned § 16. Many following Sessions are against Pet. Luna or Bened. the 13th and treating with the Arragonians about him He refused to resign being lest sole Pope I think chosen by more Cardinals than the rest in the 37 Sess. they pass Sentence against him § 17. Sess. 39. It is decreed that there should be henceforth General Councils celebrated One five years after this another seven years after that and thence forward every ten years one Or if there fall out another Schism then within a year none of the contending Popes being presidents with much more about the Councils Next they frame a Profession which every Elected Pope must make viz. That he firmly believeth and holdeth the holy Catholick Faith according to the Traditions of the Apostles of General Councils and other holy Fathers especially the eight holy General Councils viz. Nice Const. 2. Eph. 3. Calced 4. Constant. 5. and 6. Nic. 7. Constant. 8. As also the Laterane Lugdune and Vien and to hold that faith unchanged in every title and to confirm even to life and blood defend it and predicate it and every way to prosecute and observe the rite of Ecclesiastical Sacraments delivered the Catholick Church Sess. 40. There are eighteen heads of reformation named And the form of Electing Popes decreed Sess. 41. An Oath for the Electors Otho Columna Cardinal is made Pope Wickliffes errors again repeated and Husses some Constitutions of Frederic 2. Confirmed and the Council dissolved § 18. Platina tells us that Pope Iohn was deposed only by those that had adhered to him before the other parties came He was kept Prisoner three years none but Germanes whom he understood not attending him Gregory died of grief that Carolus Malatesta had too hastily published his resignation which he hoped to frustrate by delay Benedict refusing to resign the Arragonians and Spaniards forsook him as obstinate The Scot stuck last to him Platina saith Huss and Hierome were burnt for saying that Church men should imitate Christ in poverty when their wealth and luxury was the common Scandal There was great joy at the choice of Martin 5. but Rome and Italy were still in Wars and confusion § 19. Gregory was preferred till he died and this P. Iohn so odiously described by the Council is yet after some years imprisonment made Cardinal Bishop
than read their Liturgies and Homilies and so administer the Sacraments 5. All the Controversie therefore lieth between us and the Papists either they are true Ministers and a Church or not if not then it s left to us if they are then we are so much more for we have much more unquestionable Evidence of our Title 1. The Office of a Teaching Guiding worshipping Presbyter which we are in is beyond all question and yielded by themselves to be of Divine Institution But the office of a Mass-Priest to make a God of a piece of Bread and turn Bread into Flesh so that there shall be quantity colour taste c. without bread or any subject and a mans eyes taste or feeling shall not know that its bread or wine when we see taste and feel it as also to celebrate publick worship in an unknown tongue this office is more questionable than ours 2. It remaineth a great doubt whether the Pope be not the Antichrist but of our Ministry there 's no such doubt 3. For Knowledge Godliness and Utterance and all true Ministerial abilities as it s well known what an ignorant Rabble their common secular Mass Priests are so those Military Fryars and Jesuites that are chosen of purpose to play their Game among us and credit their Cause if they have any relicks of truth or modesty will confess that the generality of our Ministers are much beyond theirs for Parts and Piety or at least that we cannot be denied to be true Ministers for want of necessary abilities We should rejoyce if their Ministers Priests or Jesuites were near of such Piety as those of the Reformed Churches Some of their Jesuites and Fryars are learned men in which also we have those that equal the best of them but for the learning ability or Piety of the common Ministers on both sides there is no comparison to be made 4. All the question then is of the way of entrance And there 1. The Papists seek not the Peoples consent so much as we do 2. They despise the Magistrates consent in comparison of us 3. And for Ordination which is it that all the stress must be laid on we have it and nearer the Rule of God than they Are they ordained with Fasting Prayer and Imposition of Hands so are we Must it be by one of a Superiour Order Who then shall Ordain or Consecrate the Pope And yet a multitude of our Ministers are ordained by Bishops if that be necessary But the great Objection is that we have not an uninterrupted succession from the Apostles and so those that ordained us had no power and therefore could not give it to us Proposition 6. The want of an uninterrupted succession and so of Power in the Ordainers doth not disable our Title to the Ministry or set us in a worse condition than the Papists For if it be only the succession of possession of the Office there is no man of brains can deny but we have an uninterrupted succession down from the Apostles But if it be a succession of Right Ordination that is questioned 1. The Papists have none such themselves 2. We have more of it than they 3. It is not necessary that this be uninterrupted All these I prove 1. The Popes themselves from whom their power flows have been Hereticks denied the Immortality of the Soul Whoremongers Sodomites Simonists Murderers so that for many of them successively the Papists confess they were Apostatical and not Apostolical See in their own Writers the Lives of Sylvest 2. Alexand 3. 6. Iohn 13. 22. 23. Greg. 7. Vrban 7. and abundance more Ioh. 13. was proved in Council to have ravished Maids and Wives at the Apostolick doors murdered many drunk to the Devil askt help at Dice of Iupiter and Venus and was kill'd in the act of Adultery Read the proofs in my Book against Popery pag. 269 270 255 101. The Council at Pisa deposed two Popes at once called them Hereticks departed from the Faith The Council at Constance deposed Ioh. 23. as holding that there was no Eternal Life Immortality of the Soul or Resurrection The Council at Basil deposed Eugenius 4. as a Simonist and perjured wretch a Schismatick and obstinate Heretick Now these men are uncapable of the Ministry as an Infidel is for want of Essential Qualifications As Copper is no currant Coyn though the stamp of the Prince against his will be put upon it Undisposed matter cannot receive the form A fit man unordained is nearer the Ministry than such a man ordained So that here was a Nullity 2. And all the following Popes were the Successors of Eugenius that was deposed and thus judged by a General Council but by force brought them to submit and held the place 3. Either the Election Ordination or both is it that giveth them the Essence of their Papacy If Election then there hath been a long interruption for some-while the People chose and in other Ages the Emperours chose and in these times the Cardinals and therefore some of them had no lawful choice And for Ordination or Consecration 1. There have been three or four Popes at once and all were Consecrated that yet are now confessed to have been no true Popes 2. Inferiours only Consecrated 3. And such as had no power themselves Besides that the See hath been very many years vacant and some score years the Pope hath been at Avignion and had but the name of P. of Rome And when three or four have been Pope at once Bellarmine confesseth learned men knew not which was the Right yea General Councils knew not The Council at Basil thought Faelix the fifth was the right Pope but it proved otherwise so that many palpable Intercisions have been made at Rome 2. Our Ordination hath been less interrupted than theirs Object But you are not ordained by Bishops Answ. 1. Almost all in England are till of late if that will serve 2. Presbyters may ordain in case of necessity as the generality of the Old Episcopal men grant and their Ordination is not null 3. Presbyters have power to Ordain and were restrained only from the exercise by humane Laws as many of the Schoolmen confess 4. Presbyters have still ordained with the Bishop therefore they had Authority to it and the work is not Alien to their Function 5. Our Parish Presbyters are Bishops having some of them Assistants and Deacons under them or as Grotius notes at least they are so as being the chief Guides of that Church Their own Rule is that every City should have a Bishop and every Corporation is truly a City 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and therefore must have a Bishop 6. The Ius Divinum of Prelacy is lis subjudice 7. Bishop Vsher maintaining to me the validity of the Ordination of the Presbyters without a Bishop told me how he answered King C. who askt him for an instance in Church-History viz. That Hierom ad Evag. tells us of more that the Presbyters